and Icónium and persvvading the multitudes and * stoning Paul they drevv him out of the citie thinking him to be dead ✠verse 19 But the disciples compassing him round about he rising vp entred into the citie and the next day he vvent forth vvith Barnabas vnto Derbè ✠verse 20 And vvhen they had euangelized to that citie and had taught many they returned to Lystra and Icónium and to Antioche ✠verse 21 confirming the hartes of the disciples and exhorting them to continue in the faith and that by many tribulations vve must enter into the kingdom of God ✠verse 22 And vvhen they ″ had ordained to them ″ Priests in euery Church and had praied vvith fastings they commended them to our Lord in vvhom they beleeued ✠verse 23 And passing through Pisidia they came into Pamphylia ✠verse 24 and speaking the vvord of our Lord in Pergé they vvent dovvne into Attalia ✠verse 25 and from theÌ„ce they sailed to Antioche * vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished ✠verse 26 And vvhen they vvere come and â—ad assembled the Church they reported vvhat great things God had done vvith them that he had opened a doore of faith to the Gentils ✠verse 27 And they abode no litle time vvith the disciples ANNOTATIONS CHAP. XIIII 12. They vvould sacrifice This loe is the diuine vvorship consisting in external sacrifice and in acknovvledging the parties vvorshipped to be gods vvhich * may be done to no man nor creature and therfore the Apostles refuse it vvith al possible diligence and al the Angels and Saincts in heauen refuse that adoration by sacrifice The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth She hath but one external Sacrifice vvhich is in the holy Masse of Christs body and bloud that she offereth to God alone and neither to Peter nor to Paul saith S. Augustine though the Priest that sacrificeth standeth ouer their bodies and offereth in their memories But other kindes of honours and dueties inferior vvithout al comparison hovv great so euer they be to this vve do as the Scriptures and Nature teache vs to al Superiors in heauen and earth according to the degrees of grace honour and blessednes that God hath called them vnto from our B. Ladie Christs ovvne mother to the lest seruant he hath in the vvorld for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie if they had either grace learning faith or natural affection â—â— Had ordained The Heretikes to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people and that they neede no other Ordering or Consecration by Bishops pressing the proâ—ane vse of the * Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth translate thus Ordained by election Vvhereas in deede this vvord in Scripture signifieth Ordering by imposition of hands as is plaine by other vvordes equiualent Act. 6 13. 1 Tim. 4. â— 2 Tim. 1. Vvhere the Ordering of Deacons Priests and others is called * Imposition of hands not of the people but of the Apostles And this to be the Ecclesiastical vse of the vvord appeareth by S. Hierom saying as is before alleaged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand â—â— Priests Euen so here also as before fleing from the proper apt knovven vvord vvhich is most precisely correspondent to the very Greeke in our tongue and al nations they translate for Priest Elder that is for a calling of Office a vvord of age for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers appropriated to holy Order a vulgar common and profane terme Vvith as litle grace as if they should translate Pontificem a bridgemaker the Maior of London the Bigger of London And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke and againe guilefully from the Greeke to the vulgar English Such corruption of Scriptures their hatred of Priesthod driueth them vnto If they had translated it so vvhen the Scriptures vvere first vvritten at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification and vvhen it vvas yet taken sometimes in common profane sort as 1 Tim. 5. or there only vvhere our auÌ„cient Latin version turneth Presbyter into Senior because the vvord vvas not yet vvholy and only appropriated to holy Orders as aftervvard by vse of many hundred yeres it vvas and is their dealing might haue had some colour of honestâ—e and plainesse vvhich novv can not be but of plaine falshod and corruption and that of further purpose then the simple can see Vvhich is to take avvay the office of Sacrificing and other functions of Priests proper in the nevv TestameÌ„t to such as the Apostles often and the posteritle in maner altogether call Priests Presbyteros Vvhich vvord doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of Sacerdos the Aduersaries them selues as vvel as vve so translating it in al the old and nevv Testament though they can not be ignorant that Priest commeth of Presbyter and not of Sacerdos and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos but to shevv that Presbyter is in the nevv Lavv that vvhich Sacerdos vvas in the old the Apostles abstaining from this and other like old names at the first and rather vsing the vvordes Bishops Pastors and Priests because they might be distinguished from the Gouernours and sacrificers of Aarons order vvho as yet in the Apostles time did their old functions still in the Temple And this to be true and that to be a Priest is to be a man appointed to sacrifice the Heretikes them selues calling Sacerdos alvvaies a Priest must needes be driuen to confesse Although their folly is therein notorious to apply vvillngly the vvord Priest to Sacerdos and to take it from Presbyter vvhereof it is properly deriued not only in English but in other languages both french and Italian Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church to giue it vvholy onely to the order of Aaron vvhich neuer had it before our Priesthod began Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do and yet neuer men behaued them selues more fondly in the same as vvhosoeuer marketh the distinction of their Elders Ministers Deacons and such like shal perceiue CHAP. XV. Some of those Ievves also that vvere Christians do fall and are authors of the Heresie of Iudaizing 2 They referre the matter to Councel 7 Wherein after great disputation Peter striking the stroke
be temporally chastised in the next life cannot be saued vvithout great vvatch feare and trembling and much labouring and chastisement And this is far contrarie to the Protestants doctrine that putteth no iustice but in faith alone maketh none iust in deede and in truth teacheth men to be so secure and assured of their saluation that he that hath liued vvickedly al his life if he onely haue their faith at his death that is if he beleeue stedfastly that he is one of the elect he shal be as sure of his saluation immediatly after his departure as the best liuer in the vvorld CHAP. V. He exhorteth Priests to feede their flockes onely for Gods sake and revvard of heauen vvithout al lordlines 5 the laie to obey al to be humble one toâ—ards an other 8 to be constant in the Catho faith considering it is not man but that lion the Diuel that persecuteth them 9 as he doth the vvhole Church also that God vvil after a vvhile make them secure in heauen verse 1 THE seniors therfore that are among you I beseche my self a fellovv senior vvith them and a vvitnesse of the passions of Christ vvho am also partaker of that glorie vvhich is to be reuealed in time to come ✠verse 2 feede the flocke of God vvhich is among you prouiding not by constrainte but vvillingly according to God neither for filthie lucre sake but voluntarily ✠verse 3 neither as â— ouerruling â— the Clergie but made examples of the flocke from the hart ✠verse 4 And vvhen the prince of pastors shal appeare you shal receiue the incorruptible crovvne of glorie ✠verse 5 In like maner ye yong men be subiect to the seniors And do ye al insinuate humilitie one to an other because God resisteth the proude and to the humble he giueth grace ✠verse 6 * Be ye humbled therfore vnder the mightie hand of God that he may exalt you in the time of visitation ✠verse 7 * casting al your carefulnes vpon him because he hath care of you ✠verse 8 Be sober and vvatch because your aduersarie the Deuil as a roaring lion goeth about seeking vvhom he may deuoure ✠verse 9 vvhom resist ye strong in faith knovving that the self same affliction is made to that your fraternitie vvhich is in the vvorld ✠verse 10 But the God of al grace vvhich hath called vs vnto his eternal glorie in Christ IESVS he vvil perfite you hauing suffered a litle and confirme and stablish you ✠verse 11 To him be glorie and empire for euer and euer Amen ⊢ ✠verse 12 By Syluanus a faithful brother to you as I thinke I haue breefely vvritten beseching and testifying that this is the true grace of God vvherein you stand ✠verse 13 The Church saluteth you â— that is in Babylon coëlect and Marke my sonne ✠verse 14 * Salute one an other in a holy kisse Grace be to al you vvhich are in Christ IESVS Amen ANNOTATIONS CHAP. V. 1. Seniors Though the Latin Senior be not appropriated to holy order by vse of speache neither in the Latin nor in our language yet it is plaine that the Greeke vvord Presbyter vvhich the Apostle here vseth is here also as commonly in other places of the new Testament a vvord of Ecclesiastical office and not of age and is as much to say as Priest or Bishop For the Apostle him self being of that order speaketh as by his vvordes it is plaine to such as had charge of soules saying Feedâ— the flocke of God vvhich is among you Because vve folow the vulgar latin translation vve say Seniors and Senior vvhereas othervvise vve might and should say according to the Greeke The Priests therfore I beseech my self a follovv-priest vvith them So doth S. Hierom read Presbyteros compresbyter and expound ep 85. So translateth Erasmus and Beza him self 3. Ouerruling Not superiority preeminence souerainty or rule on the one side not obedience subiection and inferiority on the other side be forebidden in the Clergie but tyrannie pride and ambitious domination be forbidden and humility meekenes moderation are commended in Ecclesiastical Officers the Greeke vvord here of ruling or ouerruling being the same that our Sauiour vseth in the Gospel of the tyrannical rule of secular Heathen Princes saying to his Apostles that it shal not be so among them according as here the prince of the Apostles teacheth his brethren the Ecclesiastical rulers 3. The Clergie Some of the English nevv translations turne it corruptly Parishes others heritages both to auoid the most knovven true and common vvord in al Christian languages to vvit Clergie a vvord by vse of al antiquity agreably to the holy Scriptures made proper to the Spiritualty or Clergie though in an other more vulgar acception it may agree to al Christs chosen heritage as vvel of lay people as Priests vvhich the Protestants had rather folovv because they vvill haue no difference betvvene the laity the Clergie But the holy fathers far othervvise euen from the beginning Vvhereof see S. Cyprian ep 4. 5. 6. c. And S. Hierom ep 2 to Nepotianus â— 5. vvhere he interpreteth this vvord Therfore saith he Clericus that is a Clergie man vvhich serueth the Church of Christ let him first interprete his name and the signification of the name being declared let him endeuour to be that vvhich he is called If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us in Greeke be called in Latin Sors therfore are they called Clerici that is Clergie men because they are of the lot of our Lord or because our Lord him self is the lot or portion of Clergie men c. Vvhich calling no doubt vvas taken out of the holy Scriptures Numer 18. and Deutero 18. vvhere God is called the inheritance lot and portion of the Priests and Leuites and novv vvhen men be made of the Clergie they say Dominus pars haereditatis meae that is Our Lord is the portion of mine inheritance but specially out of the nevv Testament Act. 1 17. 25. and 8 21. Vvhere the lot or office of the Ecclesiastical ministerie is called by this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us See in Venerable Bede the causes vvhy this holy state being seuered by name from the Laity doth vvearâ— also a crovvne on their head for distinction Lib. 5. hist Angl. c. 22. 4. Crovvne of glorie Aâ— life euerlasting shal be the revvard of al the iust so the preachers Pastors that doe vvel for their doing shal haue that revvard in a more excelleÌ„t degree expressed here by these vvordes Crovvne of glorie according to the saying of Daniel c. 12. They that sleepe in the dust of the earth shal avvake one sort to life euerlasting others to euerlasting rebuke but such as he learned shal shine as the brightnes of the firmament and such as instruct many to iustice shal be as starres
chose Steuen a man ful of faith and of the holy Ghost and Philippe and Próchorus and Nicánor and Timon and Pármenas and Nicolas a stranger of Antioche ✠verse 6 These they did set in the presence of the Apostles and praying they imposed handes vpon them ✠verse 7 And the vvord of God increased and the number of the disciples vvas multiplied in Hierusalem excedingly a great multitude also of the priests obeied the faith ✠verse 8 And Steuen ful of grace and fortitude did great vvonders signes among the people ✠verse 9 And there arose certaine of that vvhich is called the Synagogue of the Libertines and of the Cyrenians and of the Alexandrians and of them that vvere of Cilicia and Asia disputing vvith Steuen ✠verse 10 and they could not resist the vvisedom and the Spirit that spake ✠verse 11 Then they suborned men to say they had heard him speake vvordes of blasphemie against Moyses and God ✠verse 12 They therfore stirred vp the people and the Auncients and the Scribes and running together they tooke him and brought him into the Councel ✠verse 13 and they set false vvitnesses that said This man ceaseth not to speake vvordes against the holy place and the Lavv. ✠verse 14 for vve haue heard him say that this same IESVS of Nazareth shal destroy this place and shal change the traditions vvhich Moyses deliuered vnto vs. ✠verse 15 And al that sate in the Councel beholding him savv his face as it vvere the face of an Angel ANNOTATIONS CHAP. VI. 1. Murmuring It commeth of humane infirmitie that in euery Societie of men be it neuer so holy there is some cause giuen or taken by the weake of murmur and difference which must euer be prouided for and staied in the beginning lest it grow to further schisme or sedition And to al such defects the more the Church increaseth in number and diuersitie of men and Prouinces the more it is subiect In al which things the spiritual Magistrates by the Apostles example and authoritie must take orders as time and occasion shal require 3. Seuen men We may not thinke that these Seuen here made Deacons were onely chosen to serue profane tables or dispose of the Churches mere temporalles though by that occasion only they may seeme to some now elected no expresse mention being made of any other function for diuers circumstances of this same place giue euidence and so doth al antiquitie that their Office stood not principally about profane things but about the holy Altar The persons to beÌ„ elected must be ful of the Holy Ghost and wisedom they must after publike praier be ordered and consecrated by the Apostles imposition of hands as Bishops and Priests were afterward ordered ep ad Tim where S. Paul also requireth in a maner the same conditions in them as in Bishops Al which would not haue beene prescribed for any secular stewardship Yea straight vpon their Ordering here no doubt by commission of the Apostles which they had not before their election they preached baptized disputed and as it may appeare by the wordes spoken of S. Steuen that he was ful of grace and fortitude they receiued great increase of grace by their Deaconship But S. Ignatius ep 2 ad Tral can best witnes of their Office and the Apostles maner and meaning in such things who writeth thus It behòueth also to please by al meanes the Deacons vvhich are for the ministerie of IESVS CHRIST For they are not seruiteurs of meate and drinke but ministers of the Church of God For vvhat are Deacons but imitatours or folovvers of Christ ministring to the Bishop as Christ to his Father vvorking vnto him a cleane and immaculate worke euen as S. Steuen to S. Iames c. S. Polycarpe hath the like in his epistle ad Philippenses And S. Denys writeth that their Office was about the Altar and putting the holy bread and chalice vpon the same S. Clement also Apost Const li. â— c. 61. that their Office among other things is to assist the Bishops and read the Gospel in the Seruice c. S. Cyprian in diuers places ep 65. ep 49 ad Cornel. calleth Deacons the Churches and the Apostles Ministers and their Office administrationens sacram an holy administration S. Hierom affirmeth in caput 7 Michcae and in episto 85 ad Euagriunâ— tom 2 Where he checketh some of them for preFerring them selues before Priests and putteth them in remembrance of their first calling that they be as the Leuites were in respect of the Priests of the old Law finally by S. Ambrose li. 1 Offâ—â— c. 41 and Prudentius in Hymno de S. Laurent speaking of S. Laurence the Deacon We may see their Office was most holy See S. Augustine also of the dignitie of Deacons ep 14â— ad Valerium Conc. Carthag 4. can 37. 38 39 41. CHAP. VII Steâ—â—â— being permitted to answer beginning at Abraham shevveth that God was with their fathers both in other places and also long before the Temple 4â— and that after it vvas built it could not be as they grosly imagined a house for God to dwel in 51 then he inuâ—igheth against their stifneckednes and telleth them boldly of their traiterous murdering of Christ as their fathers had done his Prophets afore him 54 Whereat they being vvood he seeth heauen open and IESVS therein his Diuine Maiestie 57 Whereat they become more mad so that they stone him to death Saul consenting he commending his soul to IESVS and humbly praying for them verse 1 AND the cheefe priest said Are these things so ✠verse 2 Vvho said Ye men brethren and fathers heare The God of glorie appeared to our father Abraham vvhen he vvas in Mesopotamia before that he abode in Charan ✠verse 3 and said to him Goe forth out of thy countrie and out of thy kinred and come into a land that I shal shevv thee ✠verse 4 Then vvent he forth out of the land of the Chaldees and dvvelt in Charan And from thence after his father vvas dead he translated him into this land vvherein you doe novv dvvel ✠verse 5 And he gaue him no inheritance in it no not the pase of a foote and he promised to giue it him in possession and to his seede after him vvhen as he had no childe ✠verse 6 And God spake to him That his seede shal be a sciourner in a strange countrie and they shal subdue them to seruitude and shal euil intreate them fourehundred yeres ✠verse 7 and the nation vvhich they shal serue vvil I iudge said God and after these things they shal goeforth and shal serue me in this place ✠verse 8 And he * gaue him the testament of circumcision and so he * begat Isaac and circumcised him the eight day and * Isaac Iacob and * Iacob the tvvelue Patriarches ✠verse 9 And the Patriarches through
their coastes ✠verse 51 But they * shaking of the dust of their fecte against them came to Icónium ✠verse 52 The disciples also vvere replenished vvith ioy and vvith the holy Ghost ANNOTATIONS CHAP. XIII 2. As they vvere ministring If vve should as our Aduersaries do boldly turne vvhat text vve list and flee from one language to an other for the aduantage of our cause vve might haue translated for ministring sacrificing for so * the Greeke doth signifie and so Erasmus translated yea vve might haue translated Saying Masse for so they did and the Greeke Fathers here of had their name Liturgie vvhich Erasmus translateth Masse saying Missa Chrysostomi But vve keepe our text as the translators of the Scriptures should do most religiously 2. Separate me Though Paul vvere taught by God him self and specially designed by Christ to be an Apostle and here chosen by the Holy Ghost together vvith Barnabas yet they vvere to be ordered consecrated and admitted by men Vvhich vvholy condemneth al these nevv rebellious disordered spirites that chalenge and vsurpe the office of preaching and other sacred actions from heauen vvithout the Churches admission 3. Fasting Hereof the Church of God vseth and prescribeth publike fastes at the foure soléue times of giuing holy Orders vvhich are our Imber daies as a necessarie preparatiue to so great a vvorke as S. Leo declareth by this place naming it also an Apostolical tradition See S. Leo Ser. 9 de ieiuniâ— 7 mensis Calixtus ep 1. to 1. Conc. Conc. Magunt c. 34. 35. to 3. And this fasting vvas not fasting from sinne nor moral or Christian temperance as the Protestants ridiculously affirme for such fasting they vvere bound euer to keepe but it vvas abstinence for a time from al meates or from some certaine kindes of meates vvhich vvas ioyned vvith praier and sacrifice and done specially at such seasons as the Church prescribed of al together as in Lent the Imber daies Friday Saturday and not vvhen euery man list as Aërius and such Heretikes did hold S. August har 53. 3. Imposing hands Because al blessings and consecrations vvere done in the Apostles time by the external ceremonie of imposition of hands diuers Sacraments vvere named of the same specially Confirmation as is noted before and holy Ordering or consecrating Bishops Priests and Deacons and Subdeacons as vve see here and els vvhere In vvhich though there vvere many holy vvordes and ceremonies and a very solemne action yet vvhatsoeuer is done in those Sacraments is altogether called Imposition of hands as vvhatsoeuer vvas done in the vvhole diuine mysterie of the B. Sacrament is named fraction of bread for the Apostles as S. Denys Eccl. bier c. 1 in fine vvriteth purposely kept close in their open speaches and vvritings vvhich might come to the hands or eares of Infidels the sacred vvordes and actions of the Sacraments And S. Ambrose saith in 1 Tim. c. 4. The imposition of the hand is mystical vvordes vvherevvith the elected is conformed and made apt to his function receiuing authoritie his conscience bearing vvitnes that he may be bold in our Lordes steed to offer sacrifice to God And S. Hierom The imposition of hand is the Ordering of Clerkes Which is done by praier of the voice and imposition of the hand And this is in some inferior orders also but Paul and Barnabas vvere ordered to a higher function then inferior Priests euen to be Bishops through out al Nations 4. Sent of the Holy Ghost Vvhosoeuer be sent by the Church are sent of the Holy Ghost though in such an extraordinarie sort it be not done Vvhereby vve see hovv far the Officers of our soules in the Church do passe the temporal Magistrates vvho though they be of Gods ordinance yet not of the Holy Ghosts special calling CHAP. XIIII Naxt in Iconiâ—â— they preach vvhere many being conuerted of both sortes the obstinate Ievves raise persecution 6 Then in the tovvnes of Lycaâ—niÌ„a vvhere the Heathen first seing that Paul had healed one borne lame are hardly persuaded but they are Gods 18 but aftervvard by the instigation of the malitious Ievves they stone Paul leauing him for dead 20 And so hauing done their circuite they returne the same vvay confirming the Christians and making Priests for euery Church 2â— And being come home to Antioche in Syria they report al to the Church there verse 1 AND it came to passe at Iconium that they entred together into the synagogue of the Ievves and so spake that a very great multitude of Ievves and of the Greekes did beleeue ✠verse 2 But the Ievves that vvere incredulous stirred vp and incensed the hartes of the Gentils to anger against the brethren ✠verse 3 A long time therfore they abode dealing confidently in our Lord vvho gaue testimonie to the vvord of his grace graunting signes and vvonders to be done by their handes ✠verse 4 And the multitude of the citie vvas deuided and certaine of them in deede vvere vvith the Ievves but certaine vvith the Apostles ✠verse 5 And vvhen the Gentils and the Ievves vvith their princes had made an assault to vse them contumeliously and to stone them ✠verse 6 vnderstanding it they fled to the cities of Lycaónia Lystra and Derbé and the vvhole countrie about and there they vvere euangelizing ✠verse 7 And a certaine man at Lystra impotent of his feete sate there lame from his mothers vvombe that neuer had vvalked ✠verse 8 This same heard Paul speaking Vvho looking vpon him and seeing that he had faith for to be saued ✠verse 9 he said vvith a loud voice Stand vp right on thy feete And he leaped vvalked ✠verse 10 And the multitudes vvhen they had seen vvhat Paul had done lifted vp their voice in the lycaónian tongue saying Gods made like to men are descended to vs. ✠verse 11 And they called Barnabas Iupiter but Paul Mercurie because he vvas the cheefe speaker ✠verse 12 The Priest also of Iupiter that vvas before the citie bringing oxen garlands before the gates vvould vvith the people ″ sacrifice ✠verse 13 Vvhich thing vvhen the Apostles Barnabas Paul heard renting their coates they leaped forth into the multitudes crying ✠verse 14 and saying Ye men vvhy doe you these things Vve also are mortal men like vnto you preaching to you for to conuert from these vaine things to the liuing God that made the heauen and the earth and the sea and al things that are in them ✠verse 15 vvho in the generations past suffred al the Gentils to goe their ovvne vvaies ✠verse 16 Hovvbeit he left not him self vvithout testimonie being beneficial from heauen giuing raines and fruiteful seasons filling our hartes vvith foode gladnes ✠verse 17 And speaking these things they scarse appeased the multitudes from sacrificing to them ✠verse 18 But there came in certaine Ievves from Antioche
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
vseth his vvife and begetteth children but onely such an one she taketh to be Deacon Priest Bishop or SubdeacoÌ„ as abstaineth from his one vvife or is a vvidovver specially vvhere the holy canoÌ„â— be sincerely kept But thou vvilt say vnto me that in certaine places Priests Deacons and Subdeacons do yet beget children belike this holy father neuer heard of any Bishop that did so and therfore he leaueth out that order vvhich he named vvith the other in the former part of the sentence but that is not done according to order and rule but according to mans minde vvhich by time slacketh and for the great multitude of Christian people vvhen there vvere not found sufficient for the ministerie c. the test of his vvordes be goodly for that purpose Eusebius also Euang. demonst li. 1. c. 9 saith that such as be consecrated to the holy ministerie should abstaine vvholy from their vviues vvhich they had before S. Hierom Apolog. ad Pammach c. 8 proueth that such of the Apostles as were maried did so and that the Clergie ought to do the same by their example Yea in his time he testifieth Cont. Vigil c. 1. that they did liue single in maner through the world eueÌ„ in the East Church also What saith he shal the Churches of the East do vvhat they of Aegypt of the See Apostolike vvhich take to the Clergie either virgins or the continent and vnmaried or such as if they haue vviues cease to be husbands And againe he saith in Apolog. ad PaÌ„mach c. 3. See also c. 8. If maried men like not vvel of this let them not be angrie vvith me but vvith the holy Scriptures vvith al Bishops Priests Deacons and the vvhole companie of Priests and Leuites that knovv they can not offer sacrifices if they vse the act of mariage S. Augustine de adult Coniug li. 2. c. 20. maketh it so plaine a matter that al Priests should liue chast that he writeth that euen such as vvere forced as many vvere in the primitiue Church to be of the Clergie vvere bound to liue chast yea and did it vvith great ioy and felicitie neuer complaining of these necessities and intolerable burdens or impossibilities of liuing chast as our fleshly companie of new Ministers and Superintendents do novv that thinke it no life vvhithout vvomen much like to S. Augustine before his conuersion vvhen he vvas yet a Manichee vvho as him self reporteth Confess li. 6. c. 3 admiring in S. Ambrose al other his incomparable excellencies yet counted al his felicities lesse because he lacked a vvoman vvithout vvhich he thought in time of his infidelitie no man could liue But after his conuersion thus he said to God of S. Ambrose What hope he had and against the tentations of his excellencie vvhat a â—ight he felâ— or rather vvhat a comfort and solace in tribulation and his secrete mouth vvhich vvas vvithin in his hart vvhat sauourie and svveete ioyes it tasted of thy bread neither could I coniecture neither hâ—d I tried See Tertullian li. 1 ad vxorem S. Cyprian de singul◠〈◊〉 the first Councel of Nâ—ce can 3. Conc. Tolet. 2 can 3. Conc. Aurelian 3 can 2. of Carthage the second cap. 2. of Neocaesarea cap. 1 of Ancyra cap. 10. and you shal find that this vvas generally the Churches order euen from the Apostles time though in some places by the licentiousnes of many it vvas sometime not so religiously looked vnto Vvhereby you may easily refute the impudent clamors of Heretikes against Siricius Gregorie 7 and others vvhom they falsely make the authors of the Cleargies single life â— Not a Neophyte That vvhich is spoken here properly and principally of the nevvly baptized for so the vvord Neophyte doth signifie the fathers extend also to al such as be but nevvly â—etired from prophane occupations ciuil gouernement vvarfare or secular studies of vvhom good trial must be taken before they ought to be preferred to the high dignitie of Bishop or Priest though for some special prerogatiue and excellencie it hath in certaine persons been othervvise as in S. Ambrose and some other notable men Tertullian li. de praescript noteth Heretikes for their lightnes in admitting euery one vvithout discretion to the Cleargie Their Orders saith he are rash light incoÌ„stant novv they place Neophytes then secular men then our Apostataes that they may tie them by glorie and preferment Whâ—m vvith the truth they can not No vvhere may a man sooner prosper and come forvvard then in the camâ—e of rebelles vvhere to be onely is to deserue much therfore orâ— to day a Bishop to morovv somevvhat els to day a Deacon to morovv Lector that is a Reader to day â— Priest to morovv a lay man for to laie men also they enioyne the functions of Priestes And S. Hierom ep 83 ad Oceanum c. 4. saith of such Yesterday a Caâ—echumene or nevvly conuerted to day a Bishop yesterday in the theatre to day in the Church at night in the place of games and maisteries in the morning at the altar a vvhile ago a great patrone of stageplaiers novv a consecrator of holy virgins And in an other place Out of the bosome of Plato and Aristophanâ—s they are chosen to a Bishoprike vvhose care is not hovv to sucke out the marovv of the Scriptures but hovv to soothe the peoples cares vvith florishing declamations Dialog cont Lucifer c. 5. 8. Deacons Vnder the name of Deacons are here conteined Subdeacons as before vnder the name of Bishop Priest also vvere comprehended for to these foure pertaineth the Apostles precept and order touching one vvise and touching contineÌ„cie and chastitie as by the alleaged Councels and fathers namely by the vvordes of S. Epiphanius doth appeare for they onely be in holy Orders as seruing by their proper function about the Altar and the B. Sacrament in respect vvhereof the law of chastitie pertaineth to them and not to the foure inferior Orders of Acolyti Exorcista Lectores and Oâ—tiarij Vvho neither by precept nor vovv be bound to perpetual chastitie as the others of the holy and high Orders be bound both by precept and promis or solemne assent made vvhen they tooke Subdeaconship Al these degrees and orders to haue been euer since Christes time in the Church of God it might be proued by al antiquitie but for as much as the Apostles purpose is not here to recken vp al the Ecclesiastical Hierarchie it neede not be treated of in this place But we vvish the learned to reade the 3. 4. 5. 6. 7. 8. 9 chapters of the 4 Councel of Carthage vvhereat S. Augustine vvas present vvhere they shal see the expresse callings offices and maner of ordering or creating al the said sortes and shal vvel perceiue these things to be most auncient and venerable Let them read also Eusebius historie the 35 Chapter of the 6 booke vvhere for al these orders he reciteth
c. 11. that I should be an vnhappie and miserable man if I should lacke the companie of a vvoman and the medicine of thy mercie to heale the same infirmitie I thought not vpon because I had not tried it and I imagined that continencie vvas in a mans ovvne povver and libertie vvhich in my self I did not feele being so foolish not to vnderstand that no man can be continent vnles thou giue it Verely thou vvouldest giue it if vvith invvard mourning I vvould knocke at thy 〈◊〉 and vvith sound faith vvould â—ast my care vpon thee By al vvhich you may easily proue that chastitie is a thing that may lavvfully be vowed that it is not impossible to be fulfilled by praier fasting and chastisement of mens concupiscence that it is a thing more grateful to God then the condition of maried persons for els it should not be required either in the Cleargie or in the Religious finally that it is most abominable to persuade the poore virgins or other professed to such sacarilegious vvedlocke which S. Augustine auoucheth to be vvorse then aduoutrie de bâ—n vidâ— â— 4. 11. Iouinian vvas the first that euer made mariage equal vvith virginitie or chast life for vvhich he vvas condemned of heresie Aug. in argumento li. de bonâ— Coniugali de pec merit li. 3. c. 7. Li. de hares har 82. He vvas the first that persuaded professed virgins to marie which S. Augustine saith vvas so clerely and vvithout question vvicked that it could neuer infect any Priest but certaine miserable Nunnes Yea for this strange persuasion he calleth Iouinian a monster saying of him thus Li. 2. Râ—tract cap. 22. The holy Church that is there at Rome most faithfully and stoutly resisted this monster S. Hierom calleth the said Heretike and his complices Christian epicures li 2 cont Iouin c. 19. See S. Ambrose ep 82 ad vâ—â—câ—llensem epiâ—â—opum in initiâ— But vvhat vvould these holy doctors haue said if they had liued in our doleful time vvhen the Protestants go quite avvay vvith this vvickednes and call it Gods vvord 17. In vvord and doctrine Such Priests specially and Prelates are vvorthy of double that is of the more ample honour that are able to preach and teach and do take paines therein Vvhere vve may note that al good Bishops or Priests in those daies vvere not so vvel able to teach as some others and yet for the ministerie of the Sacraments and for vvisedom and gouernement vvere not vnmeete to be Bishops and Pastors for though it be one high commendation in a Prelate to be able to teach as the Apostle before noted yet al can not haue the like grace therein and it is often recompensed by other singular giftes not lesse necessarie S. Augustine laboured in vvorde and doctrine Alipius and Valerius vvere good Bishops and yet had not that gift Possid in vit Aug. c. 5. And some times and countries require preachers more then other Al vvhich vve note to discouer the pride of Heretikes that contemne some of the Catholike Priests or Bishops pretending that they can not preach as they do vvith meretricious and painted eloquence â—3 Waâ—er You see hovv lavvful and hovv a holy a thing it is to fast from some meates or drinkes either certaine daies or alvvaies as this B. Bishop Timothee did vvho vvas hardly induced by the Apostle to drinke a litle vvine vvith his vvater in respect of his infirmities And marke vvithal vvhat a calumnious and stale cauillation it is that to abstaine from certaine meates and drinkes for punishment of the body or deuotion is to condemne Gods creatures See an homilie of S. Chrysostom vpon these vvordes to 5. CHAP. VI. Vvhat to teach seruants 3 If any teach against the doctrine of the Church obstinately he doth it of pride and for lucre 11 But the Catholike Bishop must folovv vertuâ— hauing his eie alvvaies to life euerlasting and to the coÌ„ming of Christ 17 Vvhat to commaund the riche 20 Finally to keepe most carefully the Catholike Churches doctrine vvithout mutation verse 1 WHOSOEVER are seruantes vnder yoke let them counte their maisters vvorthie of al honour lest the name of our Lord and his doctrine be blasphemed ✠verse 2 But they that haue faithful maisters let them not contemne them because they are brethren but serue the rather because they be faithful and beloued vvhich are partakers of the benefite These things teache and exhort ✠verse 3 If any man teach othervvise and consent not to the sound vvordes of our Lord IESVS Christ and to that doctrine vvhich is according to pietie ✠verse 4 he is proude knowing nothing but ″ languishing about questions and strife of vvordes of vvhich rise enuies contentions blasphemies euil suspicions ✠verse 5 conflictes of men corrupted in their minde and that are depriued of the truth that esteeme gaine to be pietie ✠verse 6 But pietie vvith sufficiencie is great gaine ✠verse 7 For vve * brought nothing into this vvorld doubtlesse verse 8 neither can vve take avvay any thing But * hauing foode and vvhervvith to be couered vvith these vve are content ✠verse 9 For they that vvil be made riche fall into tentation the snare of the deuil many desires vnprofitable and hurteful vvhich drovvne men into destruction and perdition ✠verse 10 For the roote of al euils is couetousenes vvhich certaine desiring haue erred from the faith and haue intangled them selues in many sorovves ✠verse 11 But thou ô man of God flee these things and pursue iustice pietie faith charitie patience mildenes ✠verse 12 Fight the good fight of faith apprehend eternal life ⊢ vvherein thou art called and hast confessed a good confession before many vvitnesses ✠verse 13 I commaund thee before God vvho quickeneth al things and Christ IESVS vvho * gaue testimonie vnder Pontius Pilate a good confession ✠verse 14 that thou keepe the commaundement vvithout spotte blamelesse vnto the comming of our Lord IESVS Christ ✠verse 15 vvhich in due times the Blessed onely Mightie vvil shevv the * King of kings and Lord of lordes ✠verse 16 vvho only hath immortalitie and inhabiteth light not accessible * vvhom no man hath seen yea neither can see to vvhom be honour and empire euerlasting Amen ⊢ ✠verse 17 Commaund the riche of this vvorld not to be high minded nor to trust in the vncertaintie of riches but in the liuing God vvho giueth vs al things aboundantly to enioy ✠verse 18 to doe wel to become riche in good workes to giue easily to communicate ✠verse 19 to heape vnto them selues a good fouÌ„dation for the time to come that they may apprehend the true life ✠verse 20 O Timothee keepe the ″ depositum auoiding the ″ profane nouelties of voices oppositions of ″ falsely called knovvledge ✠verse 21 Vvhich certaine promising haue erred about the faith Grace be vvith
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
of the last iudgement but of the Sees or Consistories of Bishops and Prelates and of the Prelates them selues by vvhom the Church is novv gouerned As the iudgement here giuen can be taken no othervvise better then of that vvhich vvas said by our Sauior Mat. 18. Whatsoeuer you binde in earth shal be bound in heauen and therfore the Apostle saith What haue I to doe to iudge of them that are vvith out 4. And the soules He meaneth saith S. Augustine in the place alleaged the soules of Martyrs that they shal in the meane time during those thousand yeres vvhich is the time of the Church militant be in heauen vvithout their bodies and reigne vvith Christ for the soules saith he of the godly departed are not separated from the Church vvhich is euen novv the kingdom of Christ for els there should be kept no memorie of them as the altar of God in the communicating of the body of Christ neither should it auaile to hasten to Baptisme in the perils of death for feare of ending our life vvithout it nor to hasten to be reconciled if vve fortune for penence or of il conscience to be separated from the same body And vvhy are al these things done but for that the faithful departed also be members of the Church And though for an example the Martyrs be onely named here yet it is meanâ— of others also that die in the state of grace 5. The rest liued not The rest vvhich are not of the happie number aforesaid but liued and died in sinne reigne not vvith Christ in their soules during this time of the nevv Testament but are dead in soule spiritually and in body naturally til the day of iudgement S. August ibidem 3. This is the first resurrection As there be tvvo regenerations one by faith vvhich is novv in Baptisme and an other according to the flesh vvhen at the later day the body shal be made immortal and incorruptible so there are tvvo resurrections the one novv of the soules to saluation vvhen they die in grace vvhich is called the first the other of the bodies at the later day S. August liâ— 20 de Ciuiâ— c. 6. 6. They shal be Priests It is not spoken saith S. Augustine li. 20 de Ciuit. c. 10 of Bishops and Priestâ— onely vvhich are properly novv in the Church called Priests but as vve call al Christians for the mystical Chrisme or ointment so al Priests because they are the members of one Priest of vvhom the Apostle Peter saith A holy people a kingly Priesthod Vvhich vvordes be notable for their learning that thinke there be none properly called Priests novv in the nevv Testament no othervvise then al Christian men and vvomen and a confusion to them that therfore haue turned the name Priests into Ministers 7. Satan shal be loosed In the vvhole 8 chapter of the said 20 booke de Ciuitate Dei in S. Augustine is a notable commentarie of these vvordes Vvhere first he declareth that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God prouing that vvhether he be bound or loose he can neuer seduce the same The same saith he shal be the state of the Church at that time vvhen the Diuel is to be loosed euen as since it vvas instituted the same hath it been shal be at al time in her children that succede eche other by birth death And a litle after This I thought vvas therfore to be mentioned left any man should thinke that during the litle time wherein the Diuel shal be loosed the Church shal not be vpon the earth he either not finding it here vvhen he shal be leâ— loose or consuming it vvhen be shal by al meanes persecute the same Secondly he declareth that the Diuel to be bound is nothing els but not to be permitted by God to exercise al his force or fraude in tentations as to be loosed is to be suffered by God for a small time that is for three yeres and a halfe to practise and proue al his povver and artes of tentations against the Church and her children and yet not to preuaile against them Thirdly this Doctor shevveth by vvhat great mercie our Lord hath tied Satan and abridged his povver during the vvhole millenarie or thousand yeres vvhich is al the time of the nevv Testament vntil then vvith vvhat vvisedom he permitteth him to breake loose that litle time of three yeres and sixe moneths tovvard the later day vvhich shal be the reigne of Antichrist Lastly he shevveth vvhat kinde of men shal be most subiect to the Diuels seductioÌ„ euen such as novv by tentation of Heretikes goe out of the Church and vvho shal auoid it By al vvhich vve may confute diuers false expositioÌ„s of old late Heretikes first the auÌ„cient sect of the Millenaries that grounded vpon these thousand yeres named by the Prophet this heresie that there should be so many yeres after the resurrectioÌ„ of our bodies in vvhich vve should reigne vvith Christ in this vvorld in our bodies in al delites and pleasures corporal of meates drinkes and such like vvhich they called the first resurrection of vvhich heresie Cerinthus vvas the author Epiph. haer 77. in fine Hiero. Câ—mment in c. 19 Mat. August har 8 ad Quodvulâ— Deum Eusâ—bius also li. 3 historia c. 33 shevveth that some principal men vvere in part though after a more honest maner coÌ„cerning those corporal delicacies of the same opinion by misconstruction of these vvordes of S. Iohn Vvhereby vve learne and al the vvorld may perceiue the holy Scriptures to be hard vvhen so great clerkes did erre and that there is no securitie but in that sense vvhich the Church allovveth of The late Heretikes also by the said S. Augustines vvordes are fully refuted affirming not only that the Church may be seduced in that great persecution of the Diuels loosing but that it hath been seduced euen a great peece of this time vvhen the Diuel is bound holding that the very true Church may erre or fall from truth to errour and idolatrie yea vvhich is more blasphemie that the cheefe gouernour of the Church is Antichrist him self and the very Church vnder him the vvhooâ—e of Babylon and that this Antichrist vvhich the Scriptures in so many places and here plainely by S. Augustines exposition testifie shal reigne but a small time and that tovvard the last iudgement hath been reuealed long sithence to be the Pope him self Christs ovvne Vicar and that he hath persecuted the Saincts of their secte for these thousand yeres at the least Vvhich is no more but to make the Diuel to be loose and Antichrist to reigne the vvhole thousand yeres or the most part thereof that is almost the vvhole time of the Churches state in the new TestameÌ„t vvhich is against this and other Scriptures euidently appointing that to be the time of
〈◊〉 〈◊〉 〈◊〉 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
of infinite places take occasion of pernicious errors for though the letter or text haue no error yet saith S. Ambrose the Arrian or as vve may novv speake the Caluinian interpretation hath errors lib. 2 ad Gratianum ca. 1. and Tertullian saith The sense adulserated is as perilous as the style corrupted De Praescript S. Hilarie also speaketh thus Heresie riseth about the vnderstanding not about the vvriting the fault is in the sense not in the vvord lib. 2 de Trinit in principio and S. Augustine saith that many hold the scriptures as they doe the Sacraments ad speciem non ad salutem to the outvvard shevv and not to saluation de Baptis cont Donat. lib. 3 ca. 19. Finally all Sect-maisters and rauening vvolues yea * the diuels them selues pretend Scriptures alleage Scriptures and vvholy shroud them selues in Scriptures as in the wooll and fleese of the simple sheepe Vvhereby the vulgar in these daies of generall disputes can not but be in extreme danger of error though their bookes vvere truely translated and vvere truely in them selues Gods ovvne vvord in deede But the case novv is more lamentable for the Protestants and such as S. Paul calleth ambulantes in astutia vvalking in deceitfulnes haue so abused the people and many other in the vvorld not vnvvise that by their false translations they haue in steede of Gods Lavv and Testament for Christes vvritten vvill and vvord giuen them their ovvne vvicked vvriting and phantasies most shamefully in all their versions Latin English and other tonges corrupting both the letter and sense by false translation adding detracting altering transposing pointing and all other guileful meanes specially vvhere it serueth for the aduantage of their priuate opinions for vvhich they are bold also partly to disauthorise quite partly to make doubtful diuers vvhole bookes allovved for Canonical Scripture by the vniuersal Church of God this thousand yeres and vpward to alter al the authentical and Ecclesiastical vvordes vsed sithence our Christianitie into nevv prophane nouelties of speaches agreable to their doctrine to change the titles of vvorkes to put out the names of the authors to charge the very Euangelist vvith follovving vntrue translation to adde whole sentences proper to their sect into their psalmes in meter euen into the very Creede in rime al vvhich the poore deceiued people say and sing as though they vvere Gods ovvne vvord being in deede through such sacrilegious treacherie made the Diuels vvord To say nothing of their intolerable liberty and licence to change the accustomed callings of God Angel men places things vsed by the Apostles and all antiquitie in Greeke Latin and all other languages of Christian Nations into nevv names sometimes falsely and alvvaies ridiculously and for ostentation taken of the Hebrues to frame and fine the phrases of holy Scriptures after the forme of prophane writers sticking not for the same to supply adde alter or diminish as freely as if they translated Liuie Virgil or Terence Hauing no religious respect to keepe either the maiestie or sincere simplicity of that venerable style of Christes spirit as S. Augustine speaketh vvhich kind the holy Ghost did choose of infinite vvisedom to haue the diuine mysteries rather vttered in then any other more delicate much lesse in that meretricious maner of vvriting that sundrie of these new translators doe vse of vvhich sort Caluin him selfe and his pue-fellovves so much complaine that they professe Satan to haue gained more by these nevv interpreters their number leuitie of spirit and audacitie encreasing daily then he did before by keeping the word from the people And for a paterne of this mischeefe they giue Castalion adiuring all their churches and scholars to bevvare of his translation as one that hath made a very sport and mockery of Gods holy vvord so they charge him them selues and the Zuinglians of Zuricke vvhose translations Luther therfore abhorred handling the matter vvith no more fidelitie grauitie or sinceritie then the other but rather vvith much more falsification or to vse the Apostles vvordes cauponation and adulteration of Gods vvord then they besides many vvicked gloses prayers confession of faith conteining both blasphemous errors and plaine contradictions to them selues and among them selues all priuileged and authorised to be ioyned to the Bible and to be said and sung of the poore people and to be beleeued as articles of faith and vvholy consonant to Gods vvord Vve therfore hauing compassion to see our beloued countrie men vvith extreme danger of their soules to vse onely such prophane translations and erroneous mens mere phantasies for the pure and blessed vvord of truth much also moued therevnto by the desires of many deuout persons haue set forth for you benigne readers the nevv Testament to begin vvithal trusting that it may giue occasion to you after diligent perusing thereof to lay avvay at lest such their impure versions as hitherto you haue ben forced to occupie Hovv vvell vve haue done it vve must not be iudges but referre all to Gods Church and our superiors in the same to them vve submit our selues and this and all other our labours to be in part or in the vvhole reformed corrected altered or quite abolished most humbly desiring pardon if through our ignorance temeritie or other humane infirmitie vve haue any vvhere mistaken the sense of the holy Ghost further promising that if hereafter we espie any of our ovvne errors or if any other either frende of good vvil or aduersarie for desire of reprehension shal open vnto vs the same vve vvil not as Protestants doe for defense of our estimation or of pride and contention by vvrangling vvordes vvilfully persist in them but be most glad to heare of them and in the next edition or othervvise to correct them for it is truth that vve seeke for and Gods honour which being had either by good intention or by occasion al is vvel This vve professe onely that vve haue done our endeuour vvith praier much feare and trembling lest vve should dangerously erre in so sacred high and diuine a vvorke that vve haue done it vvith all faith diligence and sinceritie that vve haue vsed no partialitie for the disaduantage of our aduersaries nor no more licence then is sufferable in translating of holy Scriptures continually keeping our selues as neere as is possible to our text to the very vvordes and phrases vvhich by long vse are made venerable though to some propsiane or delicate cares they may seeme more hard to barbarous * as the whole style of Scripture doth lightly to such at the begining acknowledging with S. Hierom that in other writings it is ynough to giue in trāslation sense for sense but that in Scriptures lest vve misse the sense vve must keepe the very vvordes Ad Pammach epistola 101. ca. 2 in princip Vve must saith S. Augustine speake according to a set rule lest licence of
word soundeth for vs Againe was he a Papist in these kinde of wordes onely and was he not in whole sentences as Tibi dabo claues c. Quicquid solueris in terrae erit solutum in coelis and Quorum remiseritis peccata remittuntur eis and Tunc reddet vnicuique secundum operasua and Nunquid poterit sides saluare eum Ex operibus iustificatur homo non ex fide tantùm and Nubere volunt damnationem habentes quia primam fidem irritam fecerunt and Mandata eius grauia non sunt and Aspexit in remunerationem Are al these and such like Papistical translations because they are most plaine for the Catholike faith which they call Papistrie Are they not word for word as in the Greeke and the very wordes of the holy Ghost And if in these there be no accusatiō of Papistical partiality vvhy in the other Lastly are the auncient fathers General Councels the Churches of al the west part that vse al these speaches phrases now so many hundred yeres are they al Papistical Be it so and let vs in the name of God folow them speake as they spake translate as they translated interprete as they interpreted because we beleeue as they beleeued And thus far for defense of the old vulgar Latin translation and why we translated it before al others Now of the maner of translating the same IN THIS OVR TRANSLATION because we wish it to be most sincere as becōmeth a Catholike translation and haue endeuoured so to make it we are very precise religious in folowing our copie the old vulgar approued Latin not onely in sense which we hope we alwaies doe but sometime in the very wordes also and phrases which may seeme to the vulgar Reader to common English cares not yet acquainted therewith rudenesse or ignorance but to the discrete Reader that deepely weigheth and considereth the importance of sacred wordes and speaches and how easily the voluntarie Translatour may misse true sense of the Holy Ghost we doubt not but our consideration and doing therein shal seeme reasonable and necessarie yea and that al sortes of Catholike Readers wil in short time thinke that familiar which at the first may seeme strange wil esteeme it more when they shal otherwise be taught to vnderstand it then if it were the common knowen English For example vve translate often thus Amen amen I say vnto you Vvhich as yet seemeth strange but after a while it wil be as familiar as Amen in the end of al praiers and Psalmes and euen as when we end with Amen it soundeth far better then So be it so in the beginning Amen Amen must needes by vse and custom sound far better then Verily verily Vvhich in deede doth not expresse the asseueration and assurance signified in this Hebrue word besides that it is the solemne and vsual word of our Sauiour to expresse a vehement asseueration and therfore is not changed neither in the Syriake nor Greeke nor vulgar Latin Testament but is preserued and vsed of the Euangelistes and Apostles them selues euen as Christ spake it propter sanctiorem authoritatem as S. Augustine saith of this and of Allelu-ia for the more holy and sacred authoritie thereof li. 2. Doct. Christ c. 11. And therfore do we keepe the word Allelu-ia Apoc. 19 as it is both in Greeke and Latin yea and in al the English translations though in their bookes of common praier they translate it Praise ye the Lord. Againe if Hosanna Raca Belial and such like be yet vntranslated in the English Bibles why may not we say Corbana and Parasceue specially when they Englishing this later thus the preparation of the Sabboth put three wordes more into the text then the Greek word doth signifie Mat 27 62. And others saying thus After the day of preparing make a cold translation and short of the sense as if they should trāslate Sabboth the resling for Parasceue is as solemne a word for the Sabboth eue as Sabboth is for the Iewes seuenth day and now among Christians much more solemner taken for Good-friday onely These wordes then we thought it far better to keepe in the text and to tel their signification in the margent or in a table for that purpose then to disgrace bothe the text them with translating them Such are also these wordes The Pasche The feast of Azymes The bread of Proposition Vvhich they translate The Passeouer The feast of svvete bread The shevv bread But if Pentecost Act. 2 be yet vntrāslated in their bibles and seemeth not strange why should not Pasche and Azymes so remaine also being solemne feastes as Pentecost was or why should they English one rather then the other specially whereas Passeouer at the first was as strange as Pasche may seeme now and perhaps as many now vnderstand Pasche as Passemer and as for Azymes when they English it the feast of svveete bread it is a false interpretatiō of the word nothing expresseth that which belongeth to the feast concerning vnleauened bread And as for their terme of shevv bread it is very strange and ridiculous Againe if Proselyte be a receiued word in the English bibles Mat. 23. Act. 2 why may not we be bold to say Neophyte 1 Tim. 3 specially when they translating it into English do falsely expresse the signification of the word thus a yong scholer Vvhereas it is a peculiar word to signifie them that were lately baptized as Catechumenus signifieth the newely instructed in faith not yet baptized who is also yong scholer rather then the other and many that haue been old scholers may be Neophytes by differring baptisme And if Phylacteries be allowed for English Mat. 23 we hope that Didragmes also Prepuce Paraclete and such like wil easily grow to be currant and familiar And in good sooth there is in al these such necessitie that they can not conueniently be translated as when S. Paul saith concisio non circumcisi◠how can we but folow his very wordes and allusion And how is it possible to expresse Euangelizo but as vve do Euangelize for Euangelium being the Gospel what is Euangelizo or to Euangelize but to shew the glad tydings of the Gospel of the time of grace of al Christs benefites Al which signification is lost by translating as the English bibles do I bring you good tydings Luc. 2 10. Therfore we say Depositum 2 Tim. 6. and He exinanited him self Philip. 2. and You haue reflorished Philip. 4. and to exhaust Hebr. 9 28 because vve can not possibly attaine to expresse these vvordes fully in English and vve thinke much better that the reader staying at the difficultie of them should take an occasion to looke in the table folovving or othervvise to aske the ful meaning of them then by putting some vsual English vvordes that expresse them not so
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
he cometh and to my seruant doe this he doeth it ✠verse 10 And IESVS hearing this marueiled and sayd to them that folovved him Amen I say to you I haue not found so great faith in Israel ✠verse 11 And I say to you that many shal come from the East and West and shal sitte dovvne vvith Abraham Isaac Iacob in the kingdom of heauen ✠verse 12 but the children of the kingdom shal be cast out into the exteriour darkenesse there shal be vveeping gnashing of teeth ✠verse 13 And IESVS said to the Centurion Goe and as thou hast beleeued be it done to thee And the boy vvas healed in the same houre ⊢ ✠verse 14 And * vvhen IESVS was come into Peters house he savv ″ his vviues mother layde in a fitte of a feuer ✠verse 15 and he touched her hand and the feuer left her and she arose and ministred to him ✠verse 16 And vvhen euening vvas come they brought to him many that had diuels and he cast out the spirites vvith a vvord and al that vvere il at ease he cured ✠verse 17 that it might be fulfilled vvich vvas spoken by Esay the Prophete saying He tooke our infirmities and bare our diseases ✠verse 18 And IESVS seeing great multitudes about him commaunded to goe beyond the vvater ✠verse 19 And a * certaine Scribe came and sayd to him Master I vvil folovv thee vvithersoeuer thou shalt goe ✠verse 20 And IESVS sayth to him the foxes haue holes and the foules of the ayre nestes but the sonne of man hath not vvhere to lay his head ✠verse 21 And * an other of his Disciples sayd to him Lord permit me first to goe burie my father ✠verse 22 But IESVS sayd to him Folovv me and ″ let the dead burie their dead ✠verse 23 And * vvhen he entered into the boate his Disciples folovved him ✠verse 24 and loe a great tempest arose in the sea so that the boate vvas couered vvith vvaues but he slept ✠verse 25 And they came to him and raised him saying Lord saue vs vve perish ✠verse 26 And he saith to them Why are you fearful O ye of litle faith Then rising vp ″ he commaunded the vvindes the sea and there ensued a great calme ✠verse 27 Moreouer the men marueled saying What an one is this for the vvindes and the sea obey him ⊢ ✠verse 28 And * vvhen he vvas come beyond the vvater into the countrey of the Gerasens there mette him tvvo that had diuels coming forth out of the sepulcres exceding fierce so that none could passe by that vvay ✠verse 29 And behold they cried saying What is betvvene vs and thee IESV the sonne of God art thou come hither to torment vs before the time ✠verse 30 And there vvas not farre frome them an heard of many svvine feeding ✠verse 31 And the diuels besought him saying If thou cast vs out send vs into the heard of svvine ✠verse 32 And he said to theÌ„ Goe But they going forth vvent into the svvine and behold the whole heard vvent vvith a violence headlong into the sea and they dyed in the vvaters ✠verse 33 And the svvineheardes sled and comming into the citie told al and of them that had been possessed of diuels ✠verse 34 And behold the vvhole citie vvent out to meete IESVS and vvhen they savv him they besought him that he vvould passe from their quarters ANNOTATIONS CHAP. VIII 4 Priest The Priests of the old law saith S. Chrysostome had authoritie and priuilege only to discerne who where healed of leprosie and to denounce the same to the people but the Priests of the new law haue power to purge in very deede the filth of the soule Therefore whosoeuer despiseth them is more vvorthie to be punished then the rebel Dathaâ— and his complices S. Chryso li. 3. de Sacerd. 4. Gift Our Sauiour willeth him to goe and offer his gift or sacrifice according as Moyses prescribed in that case because the other sacrifice being the holiest of al holies which is his body was not yet begonne So saith S. Aug. li. 2. q. Euang. q. 3. Cont. Aduers leg Preph li. â— c. 19. 20. â— Not worthy Orig. ho. 5. in diuers When thou eatest saith he and drinkest the body and bloud of our Lord he entereth vnder thy roofe Thou also therefore humbling thy self say Lord I am not worthy c. So said S. Chrysostom in his Masse and so doeth the Cath. Churche vse at this day in euery Masse See S. Augustine ep 118 ad Ianu. 14. His Wiues mother Of Peter specially among the rest it is euident that he had a wife but as S. Hiâ—rom sayth after they were called to be Apostles they had no more carnal companie with their wiues as he proueth there by the very wordes of our Sauiour * He that hath left wise c. And so in the Latin Churche hath been alwayes vsed that maried men may be and are daily made Priests either after the death of the wife or with her consent to liue in perpetual continencie And if the Greekes haue Priests that doe otherwise S. Epiphanius a Greeke Doctor telleth them that they doe it agaynst the ancient Canons and Paphnutius plainely signifieth the same in the first Councel of Nice But this is most playne that there was neuer either in the Greeke Church or the Latin authentical example of any that married after holy Orders 22. Let the dead By this we see that not only no wordly or carnal respect but no other laudable dutie toward our parents ought to stay vs from folowing Christ and choosing a life of greater perfection 26. He commaunded The Churche here signified by the boate or shippe and Catholikes are often tossed with stormes of persecution but Christ who seemed to sleepe in the meane time by the Churches prayers awaketh and maketh a calme CHAP. IX The Maisters of the Iewes he confuteth both with reasons and miracles a defending his remitting of sinnes 9 his eating with sinners 14 and his condescending to his weake Disciples vntil he haue made them stronger 18 shewing also in two miracles the order of his prouidence about the lewes and Gentils leauing the one when he called the other 27 he cureth tvvo blind men and one possessed 35 And hauing vvith so many miracles together confuted his enemies and yet they worse and worse vpon pitie toward the people he thinketh of sending true pastours vnto them verse 1 AND entring into a boate he passed ouer the vvater and came into his ovvne citie ✠verse 2 And * behold they brought to him one sicke of the palsey lying in bedde And IESVS seeing their faith said to the sicke of the palsey Haue a good hart sonne thy sinnes are forgiuen thee
✠verse 3 And behold certaine of Scribes sayd vvithin them selues ″ He blasphemeth ✠verse 4 And IESVS seeing their thoughtes said Wherfore thinke you euil in your hartes ✠verse 5 ″ Whether is easier to say thy sinnes are forgiuen thee or to say Arise and vvalke ✠verse 6 But that you may knovv that the ″ Sonne of man hath povver in earth to forgiue sinnes then sayd he to the sicke of the palsey Arise take vp thy bedde and goe into thy house ✠verse 7 And he arose and vvent into his house ✠verse 8 And the multitudes seeing it vvere afrayd and ″ glorified God that gaue such povver ″ to men ⊢ ✠verse 9 And * vvhen IESVS passed forth from thence he savv a man sitting in the custome-house named Matthevv And he sayth to him Folovv me And he arose vp and folovved him ✠verse 10 And it came to passe as he vvas sitting at meate in the house behold many Publicans and sinners came and sate dovvne vvith IESVS and his Disciples ✠verse 11 And the Pharisees seeing it sayd to his Disciples vvhy doth your Master eate vvith Publicans sinners ✠verse 12 But IESVS hearing it sayd They that are in health neede not a physicion but they that are il at ease ✠verse 13 But go your vvayes and learne vvhat it is I vvil mercie ″ not sacrifice For I am not come to cal the iust but sinners ⊢ ✠verse 14 Then * came to him the Disciples of Iohn saying vvhy do vve and the Pharisees ″ fast often but thy Disciples do not fast ✠verse 15 And IESVS sayd to them Can the children of the bridegrome mourne as long as the bridegrome is vvith them But the dayes vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast ✠verse 16 And no body putteth a peece of ravv cloth to an old garment For he taketh avvay the peecing therof from the garment and there is made a greater rent ✠verse 17 Neither do they put ″ nevv vvine into old bottels Othervvise the bottels breake and the vvine runneth out and the bottels perish But nevv vvine they put into nevv bottels and both are preserued together ✠verse 18 * As he vvas speaking this vnto them behold a certaine Gouernour approched and adored him saying Lord my daughter is euen novv dead but come lay thy hand vpon her and she shal liue ✠verse 19 And IESVS rysing vp folovved him and his Disciples ✠verse 20 And behold a vvoman vvhich vvas troubled vvith an issue of bloud ″ tvvelue yeres came behind him and touched the hemme of his garment ✠verse 21 For she sayd vvithin her self If I shal ″ touch only his garment I shal be safe ✠verse 22 But IESVS turning and seeing her sayd Haue a good hart daughter thy faith hath made the safe And the vvoman became vvhole from that houre ✠verse 23 And vvhen IESVS vvas come into the house of the Gouernour savv minstrels and the multitude keeping a sturre ✠verse 24 he sayd Depart for the vvenche is not dead but sleepeth And they laughed him to skorne ✠verse 25 And vvhen the multitude vvas put forth he entred in and held her hand And the mayde arose ✠verse 26 And this bruite vvent forth into al that countrie ✠verse 27 And as IESVS passed forth from thence there folovved him tvvo blinde men crying and saying Haue mercie on vs O sonne of Dauid ✠verse 28 And vvhen he vvas come to the house the blinde came to him And IESVS sayth to them ″ Do you beleeue that I can doe this vnto you They say to him Yea Lord. ✠verse 29 Then he touched their eyes saying According to your faith be it done to you ✠verse 30 And their eyes vvere opened and IESVS threatened them saying See that no man knovv it ✠verse 31 But they vvent forth bruited him in al that countrey ✠verse 32 And vvhen they vvere gone forth behold they brought him a dumme man possessed vvith a diuel ✠verse 33 And after the diuel vvas cast out the dumme man spake and the multitudes marueled sying Neuer vvas the like seene in Israel ✠verse 34 But * the Pharisees sayd In the prince of diuels he casteth out diuels ✠verse 35 And IESVS vvent about al the cities and tovvnes teaching in their synagogs and preaching the Gospel of the kingdom and curing euery disease and euery infirmitie ✠verse 36 And seing the multitudes he pitied them because they vvere vexed and lay like sheepe that haue not a shepheard ✠verse 37 Then he sayth to his Disciples The haruest surely is great but the vvorkemen are fevv ✠verse 38 ″ Pray therfore the Lord of the haruest that he send forth vvorkemen into his haruest ANNOTATIONS CHAP. IX 3. He blasphemeth When the Iewes heard Christ remitte sinnes they charged him with blasphemie as Heretikes now charge his priests of the new Testament for that they remitte sinnes to whom he sayd Whose sinnes you shal forgeue they are forgeuen c. Io. 20. 5. Whether is easier The faithlesse Iewes thought as Heretikes now a daies that to forgeue sinnes was so proper to God that it could not he communicated vnto man but Christ sheweth that as to worke miracles is otherwise proper to God only and yet this power is communicated to men so also to forgeue sinnes 6. The sonne of man in earth Christ had power to remit sinnes and often executed the same not only as he was God but also as he was a man because he was head of the Churche and our cheefe Bishop and Priest according to his manhod in respect wherof al power was geuen him in heauen and earth Mat. 28 v. 18. 8. Glorified The faythful people did glorifie God that gaue such power to men for to remit sinnes and to doe miracles knowing that that which God committeth to men is not to his derogation but to his glorie him self only being stil the principal worker of that effect men being only his ministers substitutes and working vnder him and by his commission and authoritie ◠To men Not only Christ as he was man had this power to forgeue sinnes but by him and from him the Apostles and consequently Priests Mat. 28. Al power is geuen me Mat. 18. Whatsoeuer you shal loose in earth shal be loosed in heauen Ioan. 20. Whose sinnes you shal forgeue they are forgeuen 13. Not sacrifice These are the wordes of the Prophete who spake them euen then when sacrifices where offered by Gods commaundement so that it maketh not agaynst sacrifice but he saith that sacrifice only without mercie and charitie and generally with mortal sinne is not acceptable The Iewes offered their sacrifices dewely but in the meane time they had no pitie nor mercie on their brethren that is it which God misliketh 14. Fast often
he that shal denie me before men I also vvil denie him before my father vvhich is in heauen ✠verse 34 Do not ye thinke * that I came to send peace into the earth I came ″ not to send peace but the svvord ✠verse 35 For I came to separate * man agaynst his father and the daughter agaynst her mother and the daughter in lavv agaynst her mother in lavv ✠verse 36 And a mans enemies they of his ovvne houshold ✠verse 37 He that loueth father or mother ″ more then me is not vvorthy of me and he that loueth sonne or daughter aboue me is not vvorthy of me ✠verse 38 And he that taketh not his crosse and folovveth me is not vvorthy of me ✠verse 39 He that hath found his life shal lose it and he that hath lost his life for me shal finde it ✠verse 40 * He that receiueth you receiueth me and he that receiueth me receiueth him that sent me ✠verse 41 He that receiueth a Prophet ″ in the name of a Prophet shal receiue the revvard of a Prophet and he that receiueth a iust man in the name of a iust man shal receiue the revvard of a iust man ✠verse 42 And * vvhosoeuer shal giue drinke to one of these litle ones a cuppe of cold vvater only in the name of a disciple amen I say to you he shal not lose his revvard ⊢ ANNOTATIONS CHAP. X. 1. Power Miracles were so necessarie to the confirmation of their doctrine beginning then to be preached that not only Christ him self did miracles but also he gaue to his Apostles power to doe them 2. First Simon Peter the first not in calling but in preeminence for as S. Ambrose saith in 2 Cor. 12. Andrew first folowed our Sauiour before Peter and yet the Primacie Andrew receaued not but Peter Which preeminence of S. Peter aboue the other Apostles is so playnly signified in this word First by the iudgement euen of Heretikes that Beza notwithstanding he confesseth the consent of al copies both Latin and Greeke yet is not ashamed to say that he suspecteth that this word was thrust into the text by some fauourer of Peters Primacie Wherby we haue also that they care no more for the Greeke then for the Latin when it maketh agaynst them but at their pleasure say that al is corrupted 9. Do not possesse Preachers may not carefully seeke after the superfluities of this life or any thing which may be an impediment to their function And as for necessaries they deserue their temporal liuing at their hands for whom they labour spiritually 12. Peace to this house As Christ him self vsed these wordes or this blessing often Peace be to you so here he biddeth his Apostles say the like to the house where they come And so hath it been alwaies a most godly vse of Bishops to geue their blessing where they come Which blessing must needes be of great grace and profite when none but worthy persons as here we read might take good thereof and when it is neuer lost but returneth to the geuer when the other partie is not worthy of it Among other spiritual benefites it taketh away venial sinnes Amb. in 9. Luc. 14. Shake of the dust To contemne the true preachers or not to receaue the truth preached is a very damnable sinne 15. More tolerable Hereby it is euident that there be degrees and differences of damnation in Hel fyre according to mens deserts Aug. li. â— de Bapt. c. 19. 18. Kings In the beginning Kings and Emperours persecuted the Churche that by the very death and bloud of Martyrs it should grow more miraculously afterward when the Emperours and kings were them selues become Christians they vsed their power for the Churche agaynst Infidels and Heretikes Aug. ep 48. 19. It shal be giuen This is verified euen at this present also when many good Catholikes that haue no great learning by their answers confound the Aduersaries 25. How much more No maruel therefore if Heretikes call Christes Vicar Antichrist when their forefathers the faithles Iewes called Christ him self Beelzebub 32. Confesse me See how Christ esteemeth the open confessing of him that is of his truth in the Catholike Churche for as wheÌ„ Saul persecuted the Churche he sayd * him self was persecuted so to confesse him and his Churche is al one CoÌ„trariewise see how he abhorreth them that deny him before men Which is not only to deny any one litle article of the Catholike fayth coÌ„mended to vs by the Churche but also to allow or consent to heresie by any meanes as by subscribing coming to their seruice and sermons furthering them any way agaynst Catholikes and such like 34. Not peace but sword Christ came to breake the peace of worldlings and sinners as when the sonne beleueth in him and the father doth not the wife is a Catholike and the husband is not For to agree together in infidelitie heresie or any other sinne is a naughty peace This being the true meaning of Christes wordes marke that the Heretike interprete this to mainteine their rebellions and troubles which their new gospel breedeth Beza in no. Test an 1565. 37. More then No earthly thing nor duty to Parents wife children countrie or to a mans owne body and life can be any iust excuse why a man should doe or feyne him self to doe or beleeue any thing agaynst Christ or the vnitie and faith of his Churche 41. In the name Reward for hospitality and specially for receiuing an holy person as Prophet Apostle Bishop or Priest persecuted for Christes sake For by receiuing of him in that respect as he is such an one he shal be partaker of his merites and he rewarded as for such an one Whereas on the contrarie side he that receiueth an Heretike into his house and a false preacher doth communicate with his wicked workes Ep. 2. Io. CHAP. XI Iohn the Baptist in prison also doing his diligence sendeth some of his disciples to Christ that as they heard so they might also see his miracles vvith their eyes 7 Aftervvard Christ declareth hovv vvorthy of credite Iohns testimonie vvas 16 and inueigheth agaynst the levves vvho vvith neither of their maners of life could be vvonne 20 no nor vvith Christes infinite miracles 25 praysing Gods vvisedom in this behalfe 27 and calling to him self al such as feele theâ—e ovvne burdens verse 1 AND it came to passe vvhen IESVS had done coÌ„maunding his tvvelue Disciples he passed from thence to teach preach in their cities ✠verse 2 * And vvhen Iohn had heard in prison the vvorkes of Christ sending tvvo of his disciples he said to him ✠verse 3 ″ Art thou he that art to come or looke vve for an other ✠verse 4 And IESVS making ansvver said to them Goe and report to Iohn vvhat you haue heard and seen ✠verse 5 * The blinde see the
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
them that did eate vvas fiue thousand men beside vvomen and children ✠verse 22 And forth vvith IESVS commaunded his Disciples to goe vp into the boate and to goe before him ouer the vvater til he dimissed the multitudes ✠verse 23 And hauing dimissed the multitude he * ascended into a mountaine alone to praye And vvhen it vvas euening he vvas there alone ✠verse 24 But the boate in the middes of the sea vvas tossed vvith vvaues for the vvinde vvas contratie ✠verse 25 And in the fourth vvatch of the night he came vnto them vvalking vpon the sea ✠verse 26 And seeing him vpon the ″ sea vvalking they vvere troubled saying That it is a ghost and for feare they cried out ✠verse 27 And immediatly IESVS spake vnto them saying Haue confidence it is I feare ye not ✠verse 28 And Peter making ansvver said Lord if it be thou bid me come to thee vpon the vvaters ✠verse 29 And he said Come And Peter descending out of the boate ″ vvalked vpon the vvater to come to IESVS ✠verse 30 But seeing the vvinde rough he vvas afraid and vvhen he began to be drovvned he cried out saying Lord saue me ✠verse 31 And incontinent IESVS stretching forth his hand tooke hold of him and said vnto him O thou of litle faith vvhy didst thou doubt ✠verse 32 And vvhen they vvere gone vp into the boate the vvinde ceased ✠verse 33 And they that vvere in the boate came and adored him saying In deede thou art the sonne of God ⊢ ✠verse 34 And hauing passed the vvater they came into the countrie of Genesar ✠verse 35 And vvhen the men of that place vnderstoode of him they sent into al that countrie and brought vnto him al that vvere il at ease ✠verse 36 and they besought him that they might touche but the hemme of his garment and vvhosoeuer did touche vvere made hole ANNOTATIONS CHAP. XIIII 3. Because of Herodias It is to ordinary in Princes to put them to death that freely tel them such faultes women whom they fansie specially inciting them to such mischeefe 12. Buried it An example of duty toward the dead bodies of the faithful Wherein see the difference of Catholike Christian men and of al infidels be they Pagans Apostataes or Heretikes For whereas the Christians had layd the body of this blessed Prophete and Martyr ◠in Samaria with the Relikes of Elias and Abdias by vertue wherof wōderful miracle were wrought in that place in Iulian the Apostataes time when men might doe al mischeefe freely against Christian religion the Pagans opened the tombe of S. Iohn Baptist burnt his bones scattered the ashes about the fields but certaine religious Monkes coming thither a pilgrimage at the same time aduentured their life and saued as much of the holy Relikes as they could and brought them to their Abbot Philip a man of God who esteeming them to great a treasure for him and his to keepe for their priuate deuotion sent them to Athanasius the B. of Alexandria and he with al reuerence layd them in such a place as it were by the Spirit of Prophecie where afterward by occasion of them was built a goodly chappel Theod. li. 3 c. 6. Ruff. li. 2 c. 28. 27. Marke here that the Heretikes of our time doe as those Pagans to the bodies and Relikes of al blessed Saints that they can destroy and Catholikes contrariwise haue the religious deuotion of those old Christians as appeareth by the honour done now to his head at Amiens in France 13. Retired Christ much esteemed Iohn and withdrewe him self aside to giue example of moderate mourning for the departed and to shew the horrour of that execrable murder as in the Primitiue Churche many good men seing the miserable state of the world in the time of persecution and the sinnes that abounded withal tooke an occasion to forsake those tumults and to giue them selues to contemplation and for that purpose retired into the deserts of Aegypt and els where to doe penance for their owne sinnes and the sinnes of the world Wherevpon partly rose that infinite number of Monkes and Eremites of whom the fathers and Ecclesiastical histories make mention Hiero. to 2 in vit Pauli Eremita Sozo li. 1 c. 12. 13. 19. The Disciples to the multitudes A figure of the ministerie of the Apostles who as they here had the distribution and ordering of these miraculous loaues so had they also to bestow and dispense al the foode of our soules in ministering of the vvord and Sacraments neither may lay men chalenge the same 26. Walking When not only Christ but by his power Peter also walketh vpon the vvaters it is euident that he can dispose of his owne body aboue nature and contrary to the natural conditions thereof as to goe through a doore Io. 20. to be in the compasse of a litle bread Epiphan in Anchorato 29. Walked Peter saith S. Bernard walking vpon the waters as Christ did declared him self the only Vicar of Christ which should be ruler not ouer one people but ouer al. For many waters are many peoples Bernard li. 2 de consid c. 8. See the place how he deduceth from Peter the like authoritie and iurisdiction to his successor the Bishop of Rome CHAP. XV. The Pharisees of Hierusalem comming so farre to carpe him he chargeth vvith a tradition contrarie to Gods commaundement 10 And to the people he yeldeth the reason of that vvhich they reproued 15 and againe to his Disciples shevving the ground of the Pharisaical vvashing to vvitte that meates othervvise defile the soule to be false 21 then he goeth aside to hide him self among the Gentils vvhere in a vvoman he findeth such faith that he is faine lest the Gentils should before the time extort the vvhole bread as she had a crumme to returne to the levves 34 vvhere al contrarie to those Pharises the common people seeke vvonderfully vnto him and he after he hath cured their diseased feedeth 4000 of them vvith seuen loaues verse 1 THEN came to him from Hierusalem Scribes and Pharisees saying ✠verse 2 Why do thy Disciples transgresse the tradition of the Auncientes For they wash not their hāds when they eate bread ✠verse 3 But he ansvvering said to them Why do you also transgresse the cōmaundement of God for your tradition For God said ✠verse 4 Honour father and mother and Heth it shal curse father or mother dying let him dye ✠verse 5 But you say Whosoeuer shal say to father or mother The gift vvhatsoeuer procedeth from me shal profite the ✠verse 6 and shal not honour his father or his mother and you haue made frustrate the cōmaundement of God for your ovvne tradition ✠verse 7 Hypocrites vvel hath Esay Prophecied of you saying ✠verse 8 This people honoureth me vvith their ″ lippes but their hart is farre from me
of the same Church and the perpetual keeper of the said faith and al other points thereon depending 14. But they said When Christ asked the peoples opinion of him the Apostles al indifferently made answer but when he demaunded what them selues thought of him then loe Peter the mouth and head of the whole felowship answered for al. Chrys ho. 55. in Mat. 17. Blessed art thou Though some other as Nathanael Io. 1 49 seeme to haue before beleued and professed the same thing for which Peter is here counted blessed yet it may be plainely gathered by this place and so S. Hilarie and others thinke that none before this did further vtter of him then that he was the sonne of God by adoption as other Saincts be though more excellent then other be For it was of congruitie and Christes special appointment that he vpon whom he intended to found his new Church and whose faith he would make infallible should haue the preeminence of this first profession of Christes natural diuinitie or that he was by nature the very sonne of God a thing so farre aboue the capacitie of nature reason flesh and bloud and so repugnant to Peters sense and sight of Christes humanitie flesh and infirmities that for the beleefe and publike profession there of he is counted blessed as Abraham was for his saith and hath great promises for him self and his posteritie as the said Patriarche had for him and his seede According as S. Basil saith Because he excelled in faith he receiued the building of the Church committed to him 1â— And I say to thee Our Lord recompenseth Peter for his confession geuing him a great reward in that vpon him he builded his Church Theophilactus vpon this place 1â— Thou art Peter Christ in the first of Iohn v. 42 foretold and appointed that this man then named Simon should afterward be called Cephas or Petrus that is to say a Rocke not then vttering the cause but now expressing the same videlicet as S. Cyril writeth For that vpon him is vpon a firme rocke his Church should be builded Wherevnto S. Hilarie agreing saith O happie foundation of the Church in the imposing of thy new name c. And yet Christ here doth not so much call him by the name Peter or Rocke as he doth affirme him to be a rocke signifying by that Metaphore both that he was designed for the foundation and ground worke of his house which is the Church and also that he should be of inuincible force firmitie durablenes and stabilitie to sustaine al the windes waâ—es and stormes that might fall or beate against the same And the Aduersaries obiecting against this that Christ only is the Rocke or foundation wrangle against the very expresse Scriptures and Christes owne wordes geuing both the name and the thing to this Apostle And the simple may learne by S. Basils wordes how the case standeth Though saith he Peter be a rocke yet he is not a rocke as Christ is For Christ is the true vnmoueable rocke of him self Peter is vnmoueable by Christ the rocke For Iesus doth communicate and impart his dignities not voyding him self of them but holding them to him self bestoweth them also vpon others He is the light and yet 2 You are the light he is the Priest and yet he 3 maketh Priests he is the rocke and he made a rocke 18. And vpon this rocke Vpon that which he said Peter was wil he build his Church and therfore by most euident sequele he foundeth his Church vpon Peter And the Aduersaries wrangling against this do against their owne conscience and knowledge specially seing they know and confesse that in Christes wordes speaking in the Syriake tonge there was no difference at al betwene Petrus and Petra yea and that the Greeke wordes also though differing in termination yet signifie one thing to wit a rocke or stone as them selues also translate it Io. 1 42. So that they which professe to follow the Hebrew or Syriake and the Greeke and to translate immediatly out of them into Latin or English should if they had dealt sincerely haue thus turned Christes wordes Thou art a rocke and vpon this rocke or Thou art Peter and vpon this peter wil I build my Church For so Christ spake by their owne confession without any difference Which doth expresly stoppe them of al their vaine euasions that Petrus the former word is referred to the Apostle and petra the later word either to Christ only or to Peters faith only neither the said original tonges bearing it nor the sequele of the wordes vpon this suffering any relation in the world but to that which was spoken of in the same sentence next before neither the wordes folowing which are directly addressed to Peters person nor Christes intention by any meanes admitting it which was not to make him self or to promisse him self to be the head or foundation of the Church For his father gaue him that dignitie and he tooke not that honour to him self nor sent him self nor tooke the keies of heauen of him self but al of his father he had his coÌ„mission the very houre of his incarnation And though S. Augustine sometimes referre the word Petra to Christ in this sentence which no doubt he did because the terminations in Latin are diuers and because he examined not the nature of the original wordes which Christ spake nor of the Greeke and therefore the Aduersaries which otherwise flee to the tongs should not in this case alleage him yet he neuer denieth but Peter also is the Rocke and head of the Church saying that him self expounded it of Peter * in many places and alleageth also S. Ambrose for the same in his hymne which the Church singeth And so do we alleage the holy Councel of Chalcedon Act. 3 pag. 118. Tertullian de praescript Origen Ho. 5 in Exo. S. Cyprian De vnit Ec. S. Hilarie Can. 16 in mat S. Ambrose Ser. 47. 68. li. 6 in c. 9. Luca. S. Hierom Li. 1 in Iouin in c. 2 Esa in c. 16 Hier. S. Epiphanius In Anchor S. Chrysostom Ho. 55 in Mat. S. Cyril Li. 2 c. 12. com in Io. S. Leo Ep. â—9 S. Gregorie Li. 4 ep 32 ind 13. and others euery one of them saying expresly that the Church was founded and builded vpon Peter For though sometimes they say the Church to be builded on Peters faith yet they meane not as our Aduersaries do vnlearnedly take them that it should be builded vpon faith either separated from the man or in any other man but vpon faith as in him who here confessed that faith 1â— Rocke The Aduersaries hearing also the Fathers sometimes say that Peter had these promises and prerogatiues as bearing the person of al the Apostles or of the whole Church deny absurdly that him self in person had these prerogatiues As though Peter had been the proctor only of the Church or
such as had soles only which the poore commonly vvare in â—evvry and novv some religious men See S. Augustins opinion li. â— c. 30 de consensu Euang. to 4. 13. With oile In the wordes of the commission oile is not mentioned and yet it is certaine by this their vsing of oile that either Christ did then appoint them to vse it or they might take it vp of them selues by vertue of the general commission 13. With Oile By this it is cleere that not only the Apostles or other may haue power to worke miracles by their only word and inuocation of Christs name but also by application of creatures which creatures also haue a miraculous medicinal vertue to heale diseases CHAP. VII The masters of Hierusalem comming so farre to carpe him 6 he chargeth with traditions partly friuolous 9 partly also contrarie to Gods commaundements 14 And to the people he yeldeth the reason of that which they carped 17 and againe to his disciples shewing the ground of the Iewish washing to witte that meates otherwise deâ—iâ—e the soule to be false 24 But by and by among the Gentils in a vvoman he findeth vvonderful faith vpon her therfore he bestovveth the crumme that she asked 32 returning because the time of the Gentils vvas not yet come to the Ievves vvith the loafe 32 Where he shevveth his compassion tovvardes mankind so deafe and duâ—me 36 and of the people is highly magnified verse 1 AND there assemble together vnto him the Pharisees and certaine of the Scribes comming from Hierusalem ✠verse 2 And vvhen they had seen certaine of his disciples eate bread vvith ″ common hands that is not vvashed they blamed them ✠verse 3 For the Pharisees and al the Ievves vnles they often vvash their hands eate not holding the tradition of the Auncients ✠verse 4 and from the market vnles they be vvashed they eate not and many other things there be that vvere deliuered vnto them to obserue the vvashings of cuppes and cruses and of brasen vessels beddes ✠verse 5 And the Pharisees and Scribes asked him Why do not thy disciples vvalke according to the tradition of the Auncients but they eate bread vvith common hands ✠verse 6 But he ansvvering said to them Wel did Esay Prophecie of you hypocrites as it is vvritten This people honoureth me with their lippes but their hart is farre from me ✠verse 7 and in vaine doe they worship me teaching doctrines ″ precepts of men ✠verse 8 For leauing the commaundement of God you hold the traditions of men the vvashings of cruses and cuppes many other things you doe like to these ✠verse 9 And he said to theÌ„ wel do you frustrate the precept of God that you may obserue your ovvne tradition ✠verse 10 For Moyses said Honour thy father thy mother and He that shal curse father or mother dying let him dye ✠verse 11 But you say If a man say to father or mother Corban vvhich is a gift vvhatsoeuer proceedeth from me shal profit thee ✠verse 12 and further you suffer him not to doe ought for his father or mother ✠verse 13 defeating the vvord of God for your ovvne tradition vvhich you haue giuen forth and many other things of this sort you doe ✠verse 14 And calling againe the multitude vnto him he said to them Heare me al you and vnderstand ✠verse 15 ″ Nothing is vvithout a man entring into him that can defile him but the things that proceede from a man those are they that make a man coÌ„mon ✠verse 16 If any man haue eares to heare let him heare ✠verse 17 And vvhen he vvas entred into the house from the multitude his Disciples asked him the parable ✠verse 18 And he saith to them So are you also vnskilful Vnderstand you not that euery thing from vvithout entring into a man can not make him common ✠verse 19 because it entreth not into his hart but goeth into the belly and is cast out into the priuy purging al the meates ✠verse 20 But he said that the things vvhich come forth from a man they make a man common ✠verse 21 For from vvithin out of the hart of men proceede euil cogitations aduouteries fornications murders ✠verse 22 theftes auarices vvickednesse guile impudicities an euil eye blasphemie pride folishnes ✠verse 23 Al these euils proceede from vvithin and make a man common ✠verse 24 And * rising from thence he vvent into the coastes of Tyre and Sidon and entring into a house he vvould that no man should knovv and he could not be hid ✠verse 25 For a vvoman immediatly as she heard of him vvhose daughter had an vncleane spirit entred in and fel dovvne at his feete ✠verse 26 For the vvoman vvas a Gentile a Syrophaenician borne And she besought him that he vvould cast forth the diuel out of her daughter ✠verse 27 Who said to her Suffer first the children to be filled for it is not good to take the childrens bread and cast it to the dogges ✠verse 28 But she ansvvered and said to him Yea lord for the vvhelpes also eate vnder the table of the crummes of the children ✠verse 29 And he said to her For this saying goe thy vvay the deuil is gone out of thy daughter ✠verse 30 And when she vvas departed into her house she found the maid lying vpon the bed and the deuil gone out ✠verse 31 And againe going out of the coastes of Tyre he came by Sidon ' to the sea of Galilee through the middes of the coastes of Decapolis ✠verse 32 And they bring to him one deafe and dumme and they besought him that he vvould impose his hand vpon him ✠verse 33 And taking him from the multitude apart he put his fingers into his eares and ″ spitting touched his tongue ✠verse 34 and looking vp vnto heauen he groned and said to him ″ Ephphetha vvhich is Be thou opened ✠verse 35 And immediatly his eares vvere opened and the string of his tongue vvas loosed and he spake right ✠verse 36 And he commaunded them not to tel any body But hovv much he commaunded them so much the more a great deale did they publish it ✠verse 37 and so much the more did they vvonder saying He hath done al things vvel he hath made both the deafe to heare and the dumme to speake ⊢ ANNOTATIONS CHAP. VII 2. Common Common and vncleane is al one For the Iewes were commaunded by the Law to eate certaine kindes of meates only and not al indifferently and because these were separated from other meates and as it were sanctified to their vse they called the other common and profane and because the Law calleth those cleane and these vncleane thereof it is that vncleane and common is al one as in this Chapter often and Act. 10. 7. Precepts of men Mens ordinances which be repugnant
And he spake the vvord openly And Peter taking him began to rebuke him ✠verse 33 Who turning and seeing his Disciples threatened Peter saying Goe behind me Satan because thou sauourest not the things that are of God but that are of men ✠verse 34 And calling the multitude together vvith his Disciples he said to them If any man vvil folovv me let him deny him self and take vp his crosse and folovv me ✠verse 35 For he that vvil saue his life shal lose it and he that shal lose his life ″ for me and the Gospel shal saue it ✠verse 36 For vvhat shal it profit a man if he ″ gaine the vvhole vvorld and suffer damage of his soule ✠verse 37 Or vvhat permutation shal a man giue for his soule ✠verse 38 For he that shal be ashamed of me and of my vvordes in this aduouterous and sinful generation the Sonne of man also vvil be ashamed of him vvhen he shal come in the glorie of his father vvith the holy Angels ANNOTATIONS CHAP. VIII 6. Gaue to his disciples He serueth the people not immediatly him self but by the Apostles ministerie to teach vs that we must receiue Christes Sacraments and doctrine not at our owne hand but of his Priests and our Pastours 7. Blessed them So is it in some ancient Greeke copies agreable to our Latin and in S. Luke expresly in the common Greeke text that he blessed the fiue loaues and the two fishes which must be alwaies marked against the Heretikes which denie this blessing to pertaine to the creatures but â—eine it alwaies to be referred to God for thanks giuing For if it were so he would haue said grace but once for that whole refection but he did seuerally blesse both the bread first and afterward the fishes also multiplying them by his said blessing as * he did mankind and other creatures in the beginning by blessing them and so working effectually some change or alteration in the very creatures them selues 35. For me and the Gospel By the Gospel is signified not only the foure Euangelistes but al Scriptures and whatsoeuer Christ said that is not in Scripture for he saith in this very place He that shal be ashamed of my wordes the Sonne of man wil be ashamed of him c. Neither his owne wordes only but whatsoeuer the Apostles taught in word or writing for our Sauiour saith He that despiseth you despiseth me For defence of any of al these and of euery Article of the Catholike faith we ought to die and this is to lose our life for Christ and his Gospel 36. Gaine the whole world Let such note this that for feare or flattery of the world coÌ„descend to obey the vniust lawes of men touching religion against their owne consciences and be content for the rest of a few daies of this life and for sauing their temporal goods to lose their soule and the ioyes of heauen CHAP. IX The more to confirme them he giueth them in his Transfiguration a sight of his glorie wherevnto Suffering doth bring 9 and then againe doth inculcate his Passion 14 A Diuel also he casteth out which his Disciples vpon whom therfore the peruerse Scribes triumphed in his absence could not for lacke of fasting and praying 30 Being yet in Galilee he reuealeth more about his Passion 33 And because in the way to Capharnaum they contended for the Primacie he teacheth them that humility is the way to Primacie before God 38 bidding them also not to prohibit such as be not against them nor to giue scandal to any one of the faithful and on the other side the faithful to auoid them by whom they may be scandalized and fall be they neuer so neere vnto them verse 1 AND he said to them Amen I say to you that there be some of them that stand here vvhich shal not tast of death vntil they see the kingdom of God comming in povver ✠verse 2 And after six daies IESVS â—aketh Peter and Iames and Iohn and bringeth them alone into a high mountaine apart and vvas transfigured before them ✠verse 3 And his garments vvere made glistering and vvhite excedingly as snovv the like vvhereof a fuller cannot make vvhite vpon the earth ✠verse 4 And there appeared to them Elias vvith Moyses and they vvere talking vvith IESVS ✠verse 5 And Peter ansvvering said to IESVS Rabbi it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias ✠verse 6 For he knevv not vvhat he said for they vvere frighted vvith feare ✠verse 7 and there vvas a cloude ouershadovving them and a voice came out of the cloude saying This is my Sonne most deere heare ye him ✠verse 8 And immediatly looking about they savv no man any more but IESVS only vvith them ✠verse 9 And as they desceÌ„ded from the mountaine he commaunded them that they should not tel any man vvhat things they had seen but vvhen the Sonne of man shal be risen againe from the dead ✠verse 10 And they kept in the vvord vvith them selues questioning together vvhat that should be when he shal be risen from the dead ✠verse 11 And they asked him saying What say the Pharisees then and the Scribes that * Elias must come first ✠verse 12 Who ansvvering said to them Elias vvhen he commeth first shal restore al things and hovv ' it is vvritten of the Sonne of man that he shal suffer many things and be contemned ✠verse 13 But I say to you that ″ Elias also is come and they haue done to him vvhatsoeuer they vvould as it is vvritten of him ✠verse 14 And * coÌ„ming to his Disciples he savv a great multitude about them and the Scribes questioning vvith them ✠verse 15 And forth vvith al the people seeing IESVS vvas astonied and much afraid and running to him saluted him ✠verse 16 And he asked them What do you question of among you ✠verse 17 And one of the multitude ansvvering said Maister I haue brought my sonne to thee hauing a dumme spirit ✠verse 18 who vvheresoeuer he taketh him dasheth him and he fometh and gnasheth vvith the teeth and vvithereth and I spake to thy Disciples to cast him out and they could not ✠verse 19 Who ansvvering them said O incredulous generation hovv long shal I be vvith you hovv long shal I suffer you bring him vnto me ✠verse 20 And they brought him And vvhen he had seen him immediatly the spirit troubled him and being throvven vpon the ground he tumbled foming ✠verse 21 And he asked his father Hovv long time is it since this hath chaunced vnto him But he said From his infancie ✠verse 22 and often times hath he cast him into fire and into vvaters to destroy him but if thou canst any thing helpe vs hauing compassion
ynough S. Matthew addeth these wordes also of our Sauiour teaching them to obserue al things whatsoeuer I haue commaunded you which conteineth al good workes and the whole iustice of a Christian man 17. These signes shal folow It is not meant that al Christians or true beleeuers should doe miracles but that some for the proofe of the faith of al should haue that gift The which is the grace or gift of the whole Church executed by certaine for the edification and profite of the whole THE ARGVMENT OF S. LVKES GOSPEL S Lukes Gospel may be diuided into fiue partes The first part is of the Infancie both of the precursor and of Christ himselfe chap. 1 and 2. The second of the Preparation that vvas made to the manifestation of Christ chap. 3 and a piece of the 4. The third of Christes manifesting him selfe by preaching and miracles specially in Galilee the other piece of the 4 chap. vnto the middes of the 17. The fourth of his comming into Iurie tovvards his Passion the other piece of the 17 chap. vnto the middes of the 19. The fifth of the Holy weeke of his Passion in Hierusalem the other part of the 19 chap. vnto the end of the booke S. Luke vvas sectator saith S. Hierome that is a disciple of the Apostle Paul and a companion of 〈◊〉 his peregrination And the same vve see in the Actes of the Apostles Vvhere from the 16 chap. S. Luke putteth him selfe in the traine of S. Paul vvriting thus in the storie Forthwith we sought to goe into Macedonia and in like maner in the first person commonly through the rest of that booke Of him and his Gospel S. Hierom vnderstandeth this saying of S. Paul Vve haue sent with him the brother vvhose praise is in the Gospel through al Churches where also he addeth Some suppose so often as Paul in his Epistles saith According to my Gospel that he meaneth of Lukes booke And againe Luke learned the Gospel not onely of the Apostle Paul who had not been with our Lord in flesh but of the other Apostles which him selfe also in the beginning of his booke declareth saying As they deliuered to vs who them selues from the beginning saw and were ministers of the word It foloweth in S. Hierome Therfore he wrote the Gospel as he had heard but the Actes of the Apostles he compiled as he had seen S. Paul vvriteth of him by name to the Colossians Luke the Physicion saluteth you and to Timothee Luke alone is with me Finally of his end thus doth S. Hierome vvrite He liued fourescore and foure yeres hauing no wife He is buried at Constantinople to vvhich citie his bones vvith the Relikes of Andrew the Apostle were translated out of Achaia the twentith yere of Constantinus And of the same Translation also in another place against Vigilantius the Heretike It grieueth him that the Relikes of the Martyrs are couered with pretious couerings and that they are not either tied in cloutes or throwen to the dunghil why are we then * sacrilegious when we enter the Churches of the Apostles Was Constantinus ' the Emperour sacrilegious who translated to Constantinople the holy Relikes of Andrew Luke and Timothee at which the Diuels rore and the inhabiters of Vigilantius confesse that they feele their presence His sacred body is novv as Padua in Italie Vvither it vvas againe translated from Constantinople THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO LVKE CHAP. I. The Annunciation and Conception first of the Precursor 26 and sixe moneths after of Christ also him self 39 The Visitation of our Ladie vvhere both the mothers do Prophecie 5â— The Natiuitie and Circuâ—cision of the Precursor vvhere his father doth prophecie 80 The Precursor is from a childe an Eremite verse 1 BECAVSE many haue gone about to compile a narration of the things that haue been accomplished among vs ✠verse 2 according as they haue deliuered vnto vs vvho from the beginning them selues savv and vvere ministers of the vvord ✠verse 3 it seemed good also vnto me ″ hauing diligently atteined to al things from the beginning to vvrite to thee in order good * Theophilus ✠verse 4 that thou maist knovv the veritie of those vvordes vvhere of thou hast been instructed ✠verse 5 There vvas in the daies of Herod the king of Ievvrie a certaine Priest named Zacharie of the * course of Abia and his vvife of the daughters of Aaron and her name Elizabeth ✠verse 6 And they vvere both ″ iust before God vvalking ″ in al the commaundements ″ and iustifications of our Lord vvithout blame ✠verse 7 and they had no sonne for that Elizabeth vvas barren and both vvere vvel striken in their daies ✠verse 8 And it came to passe vvhen he executed the priestly function in the order of his course before God ✠verse 9 according to the custome of the Priestly function he vvent forth by lot * to offer incense entring into the temple of our Lord ✠verse 10 and * al the multitude of the people vvas praying vvithout at the houre of the incense ✠verse 11 And there appeared to him an Angel of our Lord standing on the right hand of the altar of incense ✠verse 12 And Zacharie vvas troubled seeing him and feare fel vpon him ✠verse 13 But the Angel said to him Feare not Zacharie for thy praier is heard and thy vvife Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn ✠verse 14 and thou shalt haue ″ ioy and exultation and many shal reioyce in his natiuitie ✠verse 15 for he shal be great before our Lord and vvine and sicer he shal not drinke and he shal be replenished vvith the Holy Ghost euen from his mothers vvombe ✠verse 16 and he shal * conuert many of the children of Israel to the Lord their God ✠verse 17 and he shal goe before him * in the spirit and vertue of Elias that he may conuert the hartes of the fathers vnto the children and the incredulous to the vvisedom of the iust to prepare vnto the Lord a perfect people ⊢ ✠verse 18 And Zacharie said to the Angel Vvhereby shal I knovv this for I am old and my vvife is vvel striken in her daies ✠verse 19 And the Angel ansvvering said to him I am Gabriel that assist before God and am sent to speake to thee and to euangelize these things to thee ✠verse 20 And behold thou shalt be dumme and shalt not be able to speake vntil the day vvherein these things shal be done for-because thou hast not beleeued my vvordes vvhich shal be fulfilled in their time ✠verse 21 And the people vvas expecting Zacharie and they marueled that he made tariance in the temple ✠verse 22 And comming forth he could not speake to them and they knevv that he had seen a
39 And he said to them a similitude also Can the blinde leade the blinde doe not both fal into the ditch ✠verse 40 The disciple is not aboue his maister but euery one shal be perfect if he be as his maister ✠verse 41 And vvhy seest thou the mote in thy brothers eie but the beame that is in thine ovvne eie thou considerest not ✠verse 42 Or hovv canst thou say to thy brother Brother let me cast out the more out of thine eie thy self not seeing the beame in thine ovvne eie Hypocrite cast first the beame out of thine ovvne eie and then shalt thou see clerely to take forth the more out of thy brothers eie ⊢ ✠verse 43 For there is no good tree that yeldeth euil fruites nor euil tree that yeldeth good fruite ✠verse 44 For euery tree is knovven by his fruite For neither doe they gather figges of thornes neither of a bush doe they gather the grape ✠verse 45 The good man of the good treasure of his hart bringeth forth good and the euil man of the il treasure bringeth forth euil for of the aboūdance of the hart the mouth speaketh ✠verse 46 And vvhy cal you me Lord Lord and doe not the things vvhich I say ✠verse 47 Euery one that commeth to me and heareth my vvords and doeth them I vvil shevv you to vvhom he is like ✠verse 48 He is like to a man building a house that digged deepe and laid the foundation vpon a rocke And vvhen an inundation rose the riuer bette against that house and it could not moue it for it vvas founded vpon a rocke ✠verse 49 But he that heareth and doeth not is like to a man building his house vpon the earth vvithout a foundation against the vvhich the riuer did beate and incontinent it fell and the ruine of that house vvas great ANNOTATIONS CHAP. VI. 1. Neither this haue you read The Scribes and pharisees boasted most of their knovvledge of the Scriptures but our Sauiour often shevveth their great ignorance Euen so the Heretikes that novv a daies vaunt most of the Scriptures and of their vnderstanding of them may soone be proued to vnderstand litle or nothing 9. Saue a soule Hereby it seemeth that Christ as at other times lightly alvvaies did not only heale this man in body but of some correspondent disease in his soule 12. The vvholenight Our Sauiour instantly prayed alone in the mount vvithout doore al night long as a preparation to the designement of his Apostles the day after to giue example to the Church of praying instantly vvhen priests are to be ordered and a lesson to vs al vvhat vve should doe for our ovvne necessities vvhen Christ did so for other mens 13. Vvhom he named Apostles Here it is to be noted against our Aduersaries that deceitfully measure to the simple the vvhole nature and qualitie of certaine sacred functions by the primitiue signification and compasse of the names or vvordes vvhereby they be called vvith vvhom as a Priest is but an elder and a Bishop a vvatchman or Superintendent so an Apostle is nothing but a Legate or Messenger and therfore as they argue * can make no Lawes nor prescribe or teach any thing not expressed in his mandatum Know therfore against such deceiuers that such things are not to be ruled by the vulgar signification of the word or calling but by vse and application of the holy writers and in this point by Christs ovvne expresse imposition And so this vvord Apostle is a calling of Office gouernement authoritie and most high dignitie giuen by our Maister specially to the College of the Tvvelue whom he endued aboue that vvhich the vulgar etymologie of their name requireth vvith povver to bind and loose to punish and pardō to teach and rule his Church Out of vvhich roome and dignitie vvhich is called in the Psalme and in the actes a Bishoprike vvhen Iudas sel Mathias vvas chosen to supply it and vvas numbered among the rest vvho vvere as founders or foundations of our religion as the Apostle termeth them Therfore to that college this name agreeth by special imposition and prerogatiue though aftervvard it vvas by vse of the Scriptures extended to S. Paul and S. Barnabas and sometimes to the Apostles successors as also by the like vse of Scriptures to the first conuerters of countreis to the saith or their coadiutors in that function In vvhich sense S. Paul chalengeth to be the Corinthians Apostle and nameth Epaphroditus the Philippians Apostle as vve call S. Gregorie his Disciple S. Augustin our Apostles of England In al vvhich taking it euer signifieth dignitie regiment Paternitie Principalitie and Primacie in the Church of God according to S. Paul 1. Cor. 12 He hath placed in his Church first in deede Apostles c. whereby vve may see that S. Peters dignitie vvas a vvonderful eminent Prerogatiue and Soueraintie when he vvas the head not only of other Christian men but the head of al Apostles yea euen of the College of the Tvvelue And if our Aduersaties list to haue learned any profitable lesson by the vvord Apostle more profitably and truely they might haue gathered that Christ called these his principal officers Apostles or Sent him self also specially and aboue al other being Missus that is Sent and called also Apostle in the Scriptures to vvarne vs by the nature of the vvord that none are true Apostles Pastors or Preachers that are not specially sent and called or that can not shevv by vvhom they be sent and that al Heretikes therfore be rather Apostates then Apostles for that they be not sent nor duely called nor chosen to preach 14. Simon Peter in the numbering of the Apostles alvvaies first named and preferred before Andrevv his elder brother and senior by calling See Annotat. Mt. 10 2. 23. Be glad The common miseries that fall to the true preachers and other Catholike men for Christs sake as pouertie famin mourning and persecutions be in deede the greatest blessings that can be and are meritorious of the revvard of heauen Contrarievvise al the felicities of this vvorld vvithout Christ are in deede nothing but vvo and the enterance to euerlasting miserie 26. Shal blesse you This vvo pertaineth to the Heretikes of our daies that delight to haue the peoples praises and blessings and shoutes preaching pleasant things of purpose to their itching eares as did the False-Prophets vvhen they vvere magnified and commended therfore of the carnal Ievves 35 Land hoping nothing In that vve may here seeme to be moued to lend to those vvhom vve thinke not able nor like euer to repay againe it must be holder for a counsel rather then a commaundement except the case of necessitie but it may be taken rather for a precept vvherein vsurie that is to say the expectation not of the money lent but of vantage
said also to the multitudes When you see a cloude rising from the vvest by and by you say A shoure commeth and so it commeth to passe ✠verse 55 and vvhen the south vvinde blovving you say That there vvil be heate and it commeth to passe ✠verse 56 Hypocrites the face of the heauen and of the earth you haue skil to discerne but this time hovv doe you not discerne ✠verse 57 And vvhy of your selues also iudge you not that vvhich is iust ✠verse 58 * And vvhen thou goest vvith thy aduersarie to the Prince in the vvay endeuour to be deliuered from him lest perhaps he dravv thee to the iudge and the iudge deliuer thee to the exactour and the exactour cast thee into prison ✠verse 59 I say to thee thou shalt not goe out thence vntil thou pay the very last mite ANNOTATIONS CHAP. XII ◠Euery one that confesseth A Catholike man is bound to confesse his faith being called to accoumpt or examined by Iew Heathen or Heretike concerning the same Neither is it ynough to keepe Christ in his hart but he must also acknowledge him in his wordes and deedes And to deny Christ or any article of the Catholike faith for shame or feare of any worldly creature hath no lesse punishment then to be denied refused and forsaken by Christ at the houre of his death before al his Angels Which is an other maner of presence and Consistorie then any Court or Session that men can be called to for their faith in this world 11. Be not careful That the poore vnclearned Catholike should not be discouraged or make his excuse that he is a simple man not able to ansvver cunning Heretikes nor to giue a reason of his beleefe and therfore must suffer or say any thing rather then come before them our Maister giueth them comfort promising that the Holy Ghost shal euer put into their hartes at time of their appearance that vvhich shal be sufficient for the purpose not that euery one vvhich is conuented before the Aduersaries of faith should alvvaies be endeed vvith extraordinary knovvledge to dispute and confute as the Apostles and others in the primitiue Church vvere but that God vvil euer giue to the simple that trusteth in him sufficient courage and vvordes to confesse his beleefe For such an one called before the Commissioners saith ynough and defendeth him self sufficiently vvhen he ansvvereth that he is a Catholike man that he wil liue and die in that faith which the Catholike Church throughout al Christian countries hath and doth teach and that this Church can giue them a reason of al the things vvhich they demaund of him c. 14. Who hath appointed Christ refused to medle in this temporal matter partly because the demaund proceded of couetousnes and il intention partly to giue an example to Clergie men that they should not be vvithdravven by secular affaires and controuersies from their principal function of praying preaching and spiritual regiment but not vvholy to forbid them al actions pertaining to vvorldly busines specially vvhere and vvhen the honour of God the increase of religion the peace of the people and the spiritual benefite of the parties doe require In vvhich cases S. Augustin as Possidonius vvriteth vvas occupied often vvhole daies in ending vvorldly controuersies and so he vvriteth of him self also not doubting but to haue revvard therfore in heauen 21. Riche to God vvard He is riche tovvards God that by his goods bestovved vpon the poore hath store of merits and many almesmens praiers procuring mercie for him at the day of his death and iudgement vvhich is here therfore called treasure laid vp in heauen vvhere the barnes be large ynough The necessitie of vvhich almes is by Christ him self here shevved to be so great and so acceptable to God that rather then they should lacke the fruite thereof they should sel al they haue and giue to the poore 34. Where your treasure is If the riche man vvithdravven by his vvorldly treasure can not set his hart vpon heauen let him send his mony thither before him by giuing it in almes vpon such as vvil pray for him and his hart vvil solovv his purse thither CHAP. XIII He threateneth the Iewes to be forsaken vnles they doe penance 10 and confoundeth them for maligning him for his miraculous good doing on the Sabboths 18 but his kingdom the Church as contemptible as it seemeth to them now in the beginning shal spread ouer al the world 20 and conuert al 23 and what an hartsore it shal be to them at the last day to see them selues excluded from the glorie of this kingdom and the Gentils admitted in their place 31 foretelling that it is not Galilee that he feareth but that obstinate and reprobate Hierusalem vvil nedes murder him as also his messengers afore and after him verse 1 AND there vvere certaine present at that very time telling him of the Galilaeans vvhose bloud Pilate mingled vvith their sacrifices ✠verse 2 And he ansvvering said to them Thinke you that ″ these Galileans vvere sinners more then al the Galilaeans that they suffred such things ✠verse 3 No I say to you but vnles you haue penance you shal al likevvise perish ✠verse 4 As those eightene vpō vvhom the toure fel in Silóe and slevv them thinke you that they also vvere detters aboue al the men that dvvel in Hierusalem ✠verse 5 No I say to you but if you haue not penance you shal al likevvise perish ✠verse 6 And he said this similitude A certaine man had a figtree planted in his vineyard and he came seeking for fruite on it and found not ✠verse 7 And he said to the dresser of the vineyard Loe it is three yeres since I come seeking for fruite vpon this figtree and I finde not Cut it dovvne therfore vvhereto doth it also occupie the ground ✠verse 8 But he ansvvering saith to him Lord let it alone this yere also vntil I digge about it and dung it ✠verse 9 and if happily it yeld fruite but if not hereafter thou shalt cut it dovvne ✠verse 10 And he vvas teaching in their synagogue on the Sabboths ✠verse 11 And behold a vvoman that had a spirit of infirmitie eightene yeres and she vvas crooked neither could she looke vpvvard at al. ✠verse 12 Whom vvhen IESVS savv he called her vnto him and said to her Woman thou art deliuered from thy infirmitie ✠verse 13 And he imposed hands vpon her and forthvvith she vvas made straight and glorified God ✠verse 14 And the Archsynagogue ansvvering because he had indignation that IESVS had cured on the Sabboth said to the multitude Sixe daies there are vvherein you ought to vvorke in them therfore come and be cured and not in the Sabboth day ✠verse 15 And our Lord ansvvering to him said Hypocrite doth not euery one
done on the crosse as it is the self same thing that is offered in the Sacrament and on the crosse whereby you may see the peruersitie of the Protestants or their ignorance that thinke it therfore not to be Christs body because it is a memorie of his body or a figure of his body vpon the crosse nor to be a true sacrifice because it is a commemoratiue sacrifice for as the thing that more liuely neerely and truely resembleth or representeth is a better figure then that which shadoweth it a far of so this his body in the Sacramēt is more perfectly a figure of Christs body sacrifice then any other Christ him self the Sonne of God is a figure and character of his fathers person being yet of the self same substance and Christs body transfigured on the holy Mount was a figure and resemblance of his person glorified in heauen euen so is his body in the Sacrament to a faithful man that knovveth by his beleefe grounded on Christs owne vvord that in the one forme is his body in the other his bloud the most perfect representatiō of his death that can be As for the sacrifice it is no lesse a true Sacrifice because it is commemoratiue of Christs Passion then those of the old Testament vvere the lesse true because they vvere prefiguratiue for that is the condition annexed to al Sacrifice of euery Lavv to represent Christs Passion 20. The nevv Testament in my bloud Moyses tooke the bloud of the first sacrifice that vvas made after the geuing of the Lavv Exod. 24. and vvith bloud confirmed the couenant and compact betvvixt God and his people and so dedicated the old Testament vvhich vvithout bloud saith S Paul vvas not dedicated Moyses put that bloud also into a stāding peece and sprinkled al the people c. vvith the same said these formal vvordes This is the bloud of the couenant c. or as it is read in S. Paul of the Testament vvhich God hath deliuered vnto you Vnto al vvhich Christ in this action about the second part of this his sacrifice in euery of the Euangelists most cleerely alludeth expressing that the new Testament is begonne and dedicated in his bloud in the Chalice no lesse then the old vvas dedicated begonne and ratified in that bloud of calues conteined in the goblet of Moyses vvith vvhich his ovvne bloud he sprinkled invvardly his Apostles as the first fruits of the new Testament imitating the wordes of Moyses and saying This is the Chalice the new Testament c. which the other Euangelists spake more plainly This is my bloud of the new Testament By al which it is most certaine that Christes bloud in the Chalice is the bloud of Sacrifice and that in this sacrifice of the altar consisteth the external religion and proper seruice of the new Testamēt no lesse then the soueraine worship of God in the old Law did cōsist in the sacrifices of the same For though Christes sacrifice on the Crosse and his bloud shed for vs there bed the general price redemption and satisfaction for vs all and is the last and perfectest sealing or confirmation of the new law and Testament yet the seruice and Sacrifice which the people of the new Testament might resort vnto could not be that violent action of the Crosse but this on the Altar which by Christes owne appointment is and shal be the eternal office of the new Testament and the continual application of al the benefites of his Passion vnto vs. 20. Which shal be shed It is much to be obserued that the relatiue Vvhich in these vvordes is not gouerned or ruled as some vvould perhaps thinke of the novvne bloud but of the vvord chalice which is most plaine by the Greeke Which taketh away al cauillations and shifts from the Protestants both against the real presence and the true Sacrificing For it sheweth euidently that the bloud as the contents of the chalice or as in the chalice is shed for vs for so the Greeke readeth in the present tense and not onely as vpon the crosse And therfore as it foloweth thereof inuincibly that it is no bare figure but his bloud in deede so it ensueth necessarily◠that it is a Sacrifice and propitiatorie because the chalice that is the Bloud contained in the same is shed for our sinnes For al that know the maner of the Scriptures speaches know also that this Bloud to be shed for sinne to be sacrificed for propitiation or for pardon of sinnes And this text proueth al this so plainely that Beza turneth him self roundly vpon the Holy Euangelist charging him with Soloecisme or false Greeke or els that the wordes which yet he cōfesseth to be in al copies Greeke and Latin are thrust into the text out of some other place vvhich he rather standeth vpon then that S. Luke should speake incongruously in so plaine a matter And therfore he saith plainely that it can not be truely said neither of the chalice it self nor of the contents thereof vvhich is in deede to giue the lie to the blessed Euangelist or to deny this to be Scripture So cleere is the Scripture for vs so miserable flights and shifts is falshod put vnto God be thanked 24. Contention The Apostles perceiuing Christs departure from them and his kingdom to be neere as infirme men and not yet endewed with the spirit of God began to haue emulation and cogitations of Superiority one ouer an other which our Maister represseth in them by exhortation to humility and by his owne example that being their Lord yet so lately serued them not forbidding Maioritie or Superioritie in them but pride tyranny and contempt of their inferiours 31. Simon Simon Lastly to put them out of doubt he calleth Peter twise by name and telling him the Diuels desire to sifte and trie them al to the vttermost as he did that night saith that he hath specially prayed for him to this end that his faith should neuer faile and that he being once conuerted should after that for euer confirme establish or vphold the rest in their faith which is to say that Peter is that man whom he would make Superiour ouer them and the whole Church Whereby we may learne that it was thought fit in the prouidence of God that he who should be the head of the Church should haue a special priuilege by Christes praier and promes neuer to faile in faith and that none other either Apostle Bishop or priest may chalenge any such singular or special prerogatiue either of his Office or person otherwise then ioyning in faith with Peter and by holding of him The danger saith S. Leo was common to al the Apostles but our Lord tooke special care of Peter that the state of al the rest might be more sure if the head were inuincible God so dispensing the aide of his grace that the assurance and strength which Christ gaue to
them that he is risen according to his ovvne prediction 9 yet the Apostles vvil not beleeue it 12 but neither Peter findeth his body there 13 He vvalketh vvith tvvo Disciples declaring al this vnto them out of the Scriptures and is knovven of them by breaking of bread 36 The same day he appeareth to the Eleuen and others being together ◠felt of them and eateth vvith them finally teaching them out of the Scriptures not onely of his Passion and Resurrection 47 but also of his Catholike Church 49 he promiseth the Holy Ghost to confirme them 50 and so ascendeth into heauen verse 1 AND in the first of the Sabboth very early they came to the monument carying the spices vvhich they had prepared ✠verse 2 And they found the stone rolled backe from the monument ✠verse 3 And going in they found not the body of our Lord IESVS ✠verse 4 And it came to passe as they vvere astonied in their minde at this behold tvvo men stoode beside them in glistering appareil ✠verse 5 And vvhen they feared and cast dovvne their countenance tovvard the ground they said vnto them Vvhy seeke you the liuing vvith the dead ✠verse 6 he is not here but is risen remember hovv he spake to you vvhen he yet vvas in Galilee ✠verse 7 saying * That the Sonne of man must be deliuered into the handes of sinners and be crucified and the third day rise againe ✠verse 8 And they remembred his vvordes ✠verse 9 And going backe from the monument they told al these things to those eleuen and to al the rest ✠verse 10 And it vvas Marie Magdalene and Ioane and Marie of Iames and the rest that vvere vvith them vvhich said these things to the Apostles ✠verse 11 And these vvordes seemed before them as dotage and they did not beleeue them ✠verse 12 But * Peter rising vp ranne to the monument and stouping dovvne he savv the linnen clothes lying alone and went avvay marueiling with him self at that which was done ✠verse 13 * And behold tvvo of them vvent the same day into a tovvne vvhich vvas the space of sixtie furlonges from Hierusalem named Emmäùs ✠verse 14 And they talked betvvixt them selues of al those things that had chaunced ✠verse 15 And it came to passe vvhile they talked and reasoned vvith them selues IESVS also him self approching vvent vvith them ✠verse 16 but their eies vvere held that they might not knovv him ✠verse 17 And he said to them Vvhat are these communications that you conferre one vvith an other vvalking and are sad ✠verse 18 And one vvhose name vvas Cleophas ansvvering said to him Art thou only a stranger in Hierusalem and hast not knovven the things that haue been done in it these daies ✠verse 19 To vvhom he said Vvhat things And they said concerning IESVS of Nazareth vvho vvas a man a Prophet mightie in vvorke and vvorde before God and al the people ✠verse 20 And hovv our cheefe Priestes and Princes deliuered him into condemnation of death and crucified him ✠verse 21 but vve hoped that it vvas he that should redeeme Israel and novv besides al this to day is the third day since these things vvere done ✠verse 22 But certaine vvomen also of ours made vs afraid vvho before it vvas light vvere at the monument ✠verse 23 and not finding his body came saying that they savv a vision also of Angels vvho say that he is aliue ✠verse 24 And certaine men of ours vvent to the monument and they found it so as the vvomen said but him they found not ✠verse 25 And he said to them O folish and slovv of hart to beleeue in al things vvhich the Prophets haue spoken ✠verse 26 Ought not Christ to haue suffred these things and so to enter into his glorie ✠verse 27 And beginning from Moyses and al the Prophets he did interpret to them in al the scriptures the things that vvere concerning him ✠verse 28 And they drevv nigh to the tovvne vvhither they vvent and he made semblaunce to goe further ✠verse 29 And they forced him saying Tarie vvith vs because it is tovvard night and the day is novv farre spent And he vvent in vvith them ✠verse 30 And it came to passe vvhiles he sate at the table vvith them he ″ tooke bread and blessed and brake and did reach to them ✠verse 31 And their eies vvere opened and they knevv him and he vanished out of their sight ✠verse 32 And they said one to the other Vvas not our hart burning in vs vvhiles he spake in the vvay and opened vnto vs the scriptures ✠verse 33 And rising vp the same houre they vvent backe into Hierusalem and they found the eleuen gathered together and those that vvere vvith them ✠verse 34 saying That our Lord is risen in deede and hath appeared to Simon ✠verse 35 And they told the things that vvere done in the vvay and hovv they knevv him in the breaking of bread ⊢ ✠verse 36 * And vvhiles they speake these things IESVS stoode in the middes of them and he saith to them Peace be to you it is I. feare not ✠verse 37 But they being troubled and frighted imagined that they savv a spirit ✠verse 38 And he said to them Vvhy are you troubled and cogitations arise into your harts ✠verse 39 See my handes and feete that it is I my self handle and see for a spirit hath not flesh and bones as you see me to haue ✠verse 40 And vvhen he had said this he shevved them his handes and feete ✠verse 41 But they yet not beleeuing and marueiling for ioy he said Haue you here any thing to be eaten ✠verse 42 But they offred him a peece of fish broiled and a honie combe ✠verse 43 And vvhen he had eaten before them taking the remaines he gaue to them ✠verse 44 And he said to them These are the vvordes vvhich I spake to you vvhen I vvas yet vvith you that al things must needes be fulfilled vvhich are vvritten in the lavv of Moyses and the Prophets and the Psalmes of me ✠verse 45 Then he opened their vnderstanding that they might vnderstand the Scriptures ✠verse 46 and he said to them That so it is vvritten and so it behoued Christ to suffer and to rise againe from the dead the third day ✠verse 47 and ″ penance to be preached in his name and remission of sinnes vnto al nations ⊢ beginning from Hierusalem ✠verse 48 And you are vvitnesses of these things ✠verse 49 * And I send the promes of my Father vpon you but you tarie in the citie til you be endued vvith povver from high ✠verse 50 And he brought them forth abrode into Bethánia and lifting vp his handes he blessed them ✠verse 51 * And it came to passe
of God ⊢ ✠verse 35 The next day againe Iohn stoode and tvvo of his disciples ✠verse 36 And beholding IESVS vvalking he saith Behold the lambe of God ✠verse 37 And the tvvo Disciples heard him speaking and they folovved IESVS ✠verse 38 And IESVS turning and seeing them folovving him saith to them Vvhat seeke you Vvho said to him Rabbi vvhich is called by interpretation Maister vvhere dvvellest thou ✠verse 39 He saith to them Come and see They came and savv where he abode and they taried vvith him that day and it vvas about the tenth houre ✠verse 40 And Andrevv the brother of Simon Peter vvas one of the tvvo that had heard of Iohn and folovved him ✠verse 41 He findeth first his brother Simon and saith to him Vve haue found MESSIAS vvhich is being interpreted CHRIST ✠verse 42 And he brought him to IESVS And IESVS ″ looking vpon him said Thou art Simon the sonne of Iona thou shalt be called Cephas vvhich is interpreted Peter ✠verse 43 On the morovv he vvould goe forth into Galilee and he findeth Philippe And IESVS saith to him Folovv me ✠verse 44 And Philippe vvas of Bethsaida the citie of Andrevv and Peter ✠verse 45 Philippe findeth Nathanael and saith to him Him vvhom Moyses in the lavv and the Prophets vvrote of vve haue found IESVS the sonne of Ioseph of Nazareth ✠verse 46 And Nathanael said to him From Nazareth can there be any good Philippe saith to him Come and see ✠verse 47 IESVS savv Nathanael comming to him and he saith of him Behold an Israelite in very deede in vvhom there is no guile ✠verse 48 Nathanael saith to him Hovv knovvest thou me IESVS ansvvered and said to him Before that Philippe did cal thee vvhen thou wast vnder the figtree I saw thee ✠verse 49 Nathanael ansvvered him and saith Rabbi thou art the sonne of God thou art the king of Israel ✠verse 50 IESVS ansvvered and said to him Because I said vnto thee I savv thee vnder the figtree thou beleeuest greater then these things shalt thou see ✠verse 51 And he saith to him Amen Amen I say to you You shal see the heauen opened and the * Angels of God ascending and defcending vpon the Sonne of man ⊢ ANNOTATIONS CHAP. I. 1. Was the word The second Person in Trinitie which is the natural onely and eternal Sonne of God the Father is called the WORD not as the holy Scriptures or speaches of the Prophets and Apostles vvritten and spoken by Gods commaundement for the vttering of his diuine wil towards man be called his word but in a more diuine eminent and ineffable sort to expresse vnto vs in a sort by a terme agreable to our capacitie that the Sonne of God so is and so from euerlasting is borne of God the Father as our prime concept which is our internal and mental word is and issueth out of our intelligence minde This VVORD then Sonne or second Person in the holy Trinitie was and had his being then already when other creatures of what sort so euer had but their beginning and therfore can not be a creature as many Heretikes before the writing of this Gospel thought and as the Arrians after taught And this first sentence of the Gospel not onely the faithful but the Platonikes did so admire as S. Augustine writeth that they wished it to be written in gold 1. With God Because a man might say If the VVORD vvere before any thing vvas created vvhere or hovv could he be the Euangelist preuenting that carnal concept saith first that he vvas vvith God vvhose being dependeth not vpon time place space or any other creatures al vvhich vvere made by him secondly he giueth vs to vnderstand that the VVORD hath his proper subsistence or personalitle distincte frō God the Father vvherby Sabellius the old Heretike is refuted thirdly here is insinuated the order of these tvvo persons one tovvardes the other to vvit that the Sonne is with and of the Father and not the Father of the Sonne Fourthly you may consute here the blasphemie of Caluin holding the second Person to be God not as of God the Father but as of him self And yet such are the bookes that our youth now read commonly in England and that by commaundement 1. God vvas the VVord Lest any man vpon the premisses which set forth the relation and distinction of the second Person from the first might thinke that the Father onely were God the Euangelist expresly teacheth the VVORD to be God for though the wordes seeme to lie otherwise because we haue of purpose so owed the elegancie which the Euangelist him self obserued in placing them so and therfore they stand so both in Greeke and Latin yet in deede the construction is thus The VVORD vvas God and as in his first Epistle the same Apostle writeth true God lest any might say as the Arians did that he was God in deede but not truely and naturally but by common adoption or calling as good men in the Church be called the sonnes of God What wonderful wrangling and tergiuersation the Arians vsed to auoid the euidence of this place we see in S. Augustine li. 3 de Doct. Christ c. 2. euen such as the Protestauts do to auoid the like wordes This is my body concerning the B. Sacrament 3. By him Againe by this he signifieth the eternitie diuinitie omaipotencie and equalitie of the WORD or Sonne with God the Father because by him al things were created al things he saith both visible of this vvorld and inuisible as Angels and al spiritual creatures Wherevpon it is euident also that him self is no creature being the creator of al neither is sinne of his creation being a defecte of a thing rather then a thing it self and therfore neither of nor by him 1◠He gaue them povver Free wil to receiue or acknowledge Christ power giuen to men if they wil to be made by Christ the sonnes of God but not forced or drawen therevnto by any necessitie 14. The Vvord made flesh This is the high and diuine testimonie of Christs incarnation and that he vouchsaued to become man for the acknowledging of which inexplicable benefite and giuing humble thankes for the same al Christian people in the world by tradition of the Fathers prostrate them selues or kneele downe when they heare it sung or said at the holy Masse either in this Gospel or in the Crede by these wordes ET HOMO FACTVS EST. 1◠No man hath seen Neuer man in this mortalitie saw God in the very shape and natural forme of the diuine essence but men see him onely in the shape of visible creatures in or by which it pleaseth him to shew him self vnto many diuersly in this world but neuer in such sort as vvhen he shevved him self in the person of the Sonne of God being
made truely man and conuersing with men â—2 The Spirit Here is an euident testimonie of the third Person in Trinitie which is the Holy Ghost so that in this one Chapter we finde expresly against al Heretikes Iewes Pagans set furth the truth of the Churches doctrine concerning the whole Trinitie 42. Looking vpon him This beholding of Simon insmuateth Christs designement and preferring of him to be the cheefe Apostle the Rocke of the Church and his Vicar and therfore vpon that Diuine prouidence and intention he accordingly changeth his name calling him for Simon Cephas which is a Syriake word as much to say as Rocke or Stone And S. Paul commonly calleth him by this name Cephas whereas other both Greekes and Latines call him altogether by the Greeke word Peter which signifieth the self same thing vvhereof S. Cyril saith that our Sauiour by foretelling that his name should no more novv be Simon but Peter did by the vvord it self aptly signifie that on him as on a rocke and stone most firme he vvould build his Church CHAP. II. At the request of his mother he vvorketh his first miracle turning vvater into vvine at a mariage in Galilee although the time of his manifestation be not yet come 1â— Then in Hierusalem at Pasche being but one and yet obseure he throweth out of the Temple most miraculously al the marchantâ—s 28 And being yet of the blind Ievves asked a signe he signifieth so long before that they should kill him but he vvil rise againe the third day 2â— Vvhich also presently they vvould doe but that he knovving their falses hartes though many beleeue in him vvil not tâ—riâ— among them verse 1 AND the third day there vvas a mariage made in Cana of Galilee and the mother of IESVS vvas there ✠verse 2 And ″ IESVS also vvas called and his Disciples to the mariage ✠verse 3 And the vvine failing the mother of IESVS saith to him ″ They haue no vvine ✠verse 4 And IESVS saith to her Vvhat is to me and thee vvoman my houre commeth not yet ✠verse 5 His mother saith to the ministers ″ Vvhatsoeuer he shal say to you doe ye ✠verse 6 And there were set there sixe vvater-potters of stone according to the purificatioÌ„ of the Ievves holding euery one tvvo or three measures ✠verse 7 IESVS saith to them Fil the vvater-pottes vvith vvater And they filled them vp to the toppe ✠verse 8 And IESVS saith to them Dravv novv and carie to the cheefe stevvard And they caried it ✠verse 9 And after the cheefe stevvard tasted the vvater made vvine and knevv not vvhence it vvas but the ministers knew that had dravvne the vvater the cheefe stevvard calleth the bridegrome ✠verse 10 and saith to him Euery man first setteth the good vvine and vvhen they haue vvel drunke then that vvhich is vvorse But thou hast kept the good vvine vntil novv ✠verse 11 This beginning of miracles did IESVS in Cana of Galilee and he manifested his glorie and his Disciples beleeued in him ⊢ ✠verse 12 After this he vvent dovvne to Capharnaum him self and his mother and his brethren and his disciples and there they remained not many daies ✠verse 13 And the Pasche of the Ievves vvas at hand and IESVS vvent vp to Hierusalem ✠verse 14 and he found in the temple them that sold oxen and sheepe and doues and the bankers sitting ✠verse 15 And vvhen he had made as it vvere a vvhippe of litle coardes he ″ cast them al out of the temple the sheepe also and the oxen and the money of the bankers he powred out and the tables he ouerthrevv ✠verse 16 And to them that sold doues he said Take avvay these things hence and make not the house of my father a house of marchandise ✠verse 17 And his Disciples remembred that it is vvritten The zeale of thy house hath eaten me ✠verse 18 The Ievves therfore ansvvered and said to him Vvhat signe doest thou shevv vs that thou doest these things ✠verse 19 IESVS ansvvered and said to them * Dissolue this temple and in three daies I vvil raise it ✠verse 20 The Ievves therfore said In fourtie and sixe yeres vvas this temple built and vvilt thou raise it in three daies ✠verse 21 But he spake of the temple of his body ✠verse 22 Therfore vvhen he vvas risen againe from the dead his Disciples remembred that he said this and they beleeued the scripture and the vvord that IESVS did say ✠verse 23 And vvhen he vvas at Hierusalem in the Pasche vpon the festiual day many beleeued in his name seeing his signes vvhich he did ✠verse 24 But ″ IESVS did not commit him self vnto them for that he knevv al ✠verse 25 and because it vvas not needeful for him that any should giue testimonie of man for he knevv vvhat vvas in man ⊢ ANNOTATIONS CHAP. II. 2. IESVS also vvas called By his vouchsauing to come with his to the Mariage he approueth the custome of the Faithful in meeting at honest fostes and recreations for maintenance of loue peace and amitie among them selues he reproueth the heresie of Tatian Marcion and such like condemning wedlocke lastly as S. Cyril saith he sanctifieth and blesseth the Mariage of the Faithful in the new Testament making it a new creature in him and discharging it of the manifold maledictions and disorders wherein it was before By which benediction the often diuorces remariages and pluralities of wiues and the womens seruile subiection and imparitie in that case be redressed and reduced to the primitiue institution and so Christian mariage made a Sacrament See S. Aug. de nupt concup li. 1 6. 10 21. li. 1 de adult coniug c. 8. 3. They haue no vvine Our Lady many vvaies vnderstood that now the time approched of manifesting him self to the world by miracles and preaching and nothing doubted but that he would now being at her request Whereby we learne that Christ ordinarily giueth not his graces but humbly asked and requested there vnto and that his mothers intercession is more then vulgarly effectual and that he denieth her nothing 4. What is to me and thee Because this speach is subiect to diuers senses we keepe the wordes of our text left by turning it into any English phrase we might straiten the holy Ghosts intention to some certaine sense either not intended or not onely intended and so take avvay the choise and indifferencie from the reader vvhereof in holy Scripture specially al Translatours must bevvare Christ then may meane here what is that woman to me thee being but straÌ„gers that they want wine as some interpret it or which is the more proper vse of that kinde of speach in holy write what haue I to doe with thee that is why should I haue respect to thy desire in this case In matters touching my charge
of them perished but the sonne of perdition that the * scripture may be fulfilled ✠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
before c. 1. 15. 23. By the determinate counsel of God deliuered God deliuered him and he deliuered him self for loue and intention of our saluation and so the acte was holy and Gods owne determination But the Iewes and others which betraied and crucified him did it of malice and wicked purpose and their facte was damnable and not of Gods counsel or causing though he tolerated it for that he could and did turne their abominable facte to the good of our saluatioÌ„ Therfore abhorre those new Manichees of our time both Lutherans and Caluinists that make God the author and cause of Iudas betraying of Christ no lesse then of Paules conuersion beside the false translation of Beza saying for Gods prescience or foreknowledge in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods prouidence 24. Loosing the sorovves Christ was not in paines him self but loosed other men of those dolours of Hel wherewith it was impossible him self should be touched See S. Augustine 27. My soul in Hel. Where al the Faithful according to the Creede euer haue beleeued that Christ according to his soul went downe to Hel to deliuer the Patriarches and al iust men there holden in bondage til his death and the Apostle here citing the Prophets wordes most euidently expresseth the same distinguishing his soule in Hel from his body in the graue Yet the Caluinists to defend against Gods expresse wordes the blasphemie of their Maister that Christ suffered the paines of Hel and that no where but vpon the Crosse and that otherwise he descended not into Hel most falsely and flatly here corrupt the text by turning and wresting both the Hebrew and Greeke wordes from their most proper and vsual significations of Soule and Hel into body and graue saying for my soule in Hel thus my body life person yea as Beza in his new Testament an 1556 my carcas in the graue and this later they corrupt almost through out the Bible for that purpose But for refelling of both corruptions it shal be sufficient in this place first that al Hebrues Greekes and al that vnderstand these tonges know that the foresaid Hebrue Greeke wordes are as proper peculiar and vsual to signifie soul and Hel as anima and infernus in Latin yea as soul and Hel in English do properly signifie the soule of man and Hel that is opposite to heauen and that they are as vnproprely vsed to signifie body and graue as to say in English soul for body or Hel for graue Secondly it doth so miâ—like the Heretikes them selues that Castaleo one of their fine Translatours reselleth it and to make it the more sure he for in inferno translateth in Orco that is in Hel. Thirdly Beza him self partly recanteth in his later edition and confesseth that Carcas was no fit word for the body of Christ and therfore I have saith he changed it but I reteine and keepe the saâ—â—e sense stil meaning that he hath now translated it soule but that he meaneth thereby as before Christs dead body fourthly he saith plainely that translating thus Thou shalt not leaue my carcas in the graue he did it of purpose against Limbus Patrum Purgatorie and Christs descending into Hel which he calleth soul errours and marueleth that most of the ancient fathers vvere in that errour namely of Christs descending into Hel and deliuering the old fathers Vvhat neede we more He opposeth himself both against plaine Scriptures and al auncient fathers peruerting the one and contemning the other to ouerthrow that truth which is an Article of our Crede whereby it is euidently false which some of them say for their defense that none of them did euer of purpose translate falsely See the Annotation vpon 1 Pet. 3. v. 19. 44. Al things common This liuing in common is not a rule or a precept to al Christian men as the Anabaptistes falsely pretend but a life of perfection and counsel folowed of our Religious in the Catholike Church See S. Aug. in Ps 1â—2 in principio ep 109. 47. Increased Moe and moe were added to the Church as the Greeke more plainely expresseth that we may see the visible propagation increase of the same from which time a diligent man may deduce the very same visible Societie of men ioyned in Christ through the whole booke and afterward by the Ecclesiastical storie downe til our daies against the pretensed inuisible Church of the Heretikes CHAP. III. A miracle and a Sermon of Peters to the people shevving that Iâ—SVS is Christ and exhorting them to faith in him and penance for their sinnes and so they shal haue by him in Baptisme the Benediction which was promised to Abraham verse 1 AND Peter and Iohn vvent vp into the temple at the ninthe houre of praier ✠verse 2 And a certaine man that vvas lame from his mothers vvombe vvas caried vvhom they laid euery day at the gate of the temple that is called Specious that he might aske almes of them that vvent into the temple ✠verse 3 He vvhen he had seen Peter and Iohn about to enter into the temple asked to receiue an almes ✠verse 4 But Peter vvith Iohn looking vpon him said Looke vpon vs. ✠verse 5 But he looked earnestly vpon them hoping that he should receiue some thing of them ✠verse 6 But Peter said Siluer and gold I haue not but ″ that vvhich I haue the same I giue to thee In the name of IESVS CHRIST of Nazareth arise and vvalke ✠verse 7 And taking his right hand he lifted him vp and forthvvith his feete and soles vvere made strong ✠verse 8 And springing he stoode and vvalked and vvent in vvith them into the temple vvalking and leaping and praising God ✠verse 9 And al the people savv him vvalking and praising God ✠verse 10 And they knevv him that it vvas he vvhich sate for almes at the Specious gate of the temple and they vvere excedingly astonied and agast at that had chauÌ„ced to him ✠verse 11 And as he held Peter and Iohn al the people ranne to them vnto the porche vvhich is called Salomons vvondering ✠verse 12 But Peter seing them made ansvver to the people Ye men of Israël vvhy maruel you at this or vvhy looke you vpon vs as though ″ by our povver or holines vve haue made this man to vvalke ✠verse 13 The God of Abraham and the God of Isaac and the God of Iacob the God of our fathers hath glorified his sonne IESVS vvhom you in deede deliuered and denied before the face of Pilate he iudging him to be released ✠verse 14 But you denied the holy and the iust one * and asked a mankiller to be giuen vnto you ✠verse 15 but the authour of life you killed vvhom God hath raised from the dead of vvhich vve are vvitnesses ✠verse 16 And in the faith of his name this man vvhom you see and knovv his
in this citie against thy holy childe IESVS vvhom thou hast anointed Herod and Pontius Pilate vvith the Gentiles and the people of Israël ✠verse 28 to doe vvhat thy hand thy counsel decreed to be done ✠verse 29 And novv Lord looke vpon their threatenings and giue vnto thy seruants vvith al confidence to speake thy vvorde ✠verse 30 in that that thou extend thy hand to cures and signes and vvonders to be done by the name of thy holy sonne IESVS ✠verse 31 And vvhen they had praied the palce vvas moued vvherein they vvere gathered and they vvere al replenished vvith the holy Ghost and they spake the vvord of God vvith confidence ✠verse 32 And the multitude of beleeuers had one hart and one soule neither did any one say that ought vvas his ovvne of those things vvhich he possessed but al things vvere common vnto them ✠verse 33 And vvith great povver did the Apostles giue testimonie of the resurrection of IESVS CHRIST our Lord and great grace vvas in al them ✠verse 34 For neither vvas there any one needie among them For as many as vvere ovvners of landes or houses sold and brought the prices of those things vvhich they sold ✠verse 35 and laid it before the feete of the Apostles And to euery one vvas deuided according as euery one hade neede ✠verse 36 And Ioseph vvho vvas surnamed of the Apostles Barnabas vvhich is by interpretation the sonne of consolation a Leuite a Cyprian borne ✠verse 37 vvhereas he had a peece of land sold it and brought the price and laid it ″ before the feete of the Apostles ANNOTATIONS CHAP. IIII. 37. Before the feete He as the rest did not onely giue his goods as in vulgar almes but in al humble and reuerent maner as things dedicated to God he laid them downe at the Apostles holy feete as S. Luke alwaies expresseth and gaue them not into their handes The Sunamite fel downe and embraced Elisaeus feete Many that asked benefites of Christ as the woman sicke of the bloudy fiuxe fel downe at his feete and Maâ—ie kissed his feete Such are signes of due reuerence done both to Christ and to other sacred persons either Prophetes Apostles Popes or others representing his person in earth See in S. Hierom of Epiphanius Bishop in Cypres how the people of Hierusalem of al sortes flocked together vnto him offering their children to take his blessing kissing his feete plucking the hemmeâ— of his garment so that he could not moue for the throng Ep. â—1 c. 4 cont eâ—â—o Io. Hierosol CHAP. V. Ananias and his vvife Saphîra for their sacrilege at Peters word fall downe dead to the great terrour of the rest 12 By the Apostles miracles not onely the number but also their faith so increaseth that they seeke in the streateâ— to the very shadow of Peter the townes also about bringing their diseased to Hierusalem 17 The Rulers againe oppose them selues but in vaine 19 For out of prison an Angel deliuereth them bidding them preach openly to al 27 and in their Councel Peter is nothing afraid of their bigge wordes 34 Yea Gamaliel being one of them selues casâ—eth a doubt among them lest the matter be of God and therfore impossible to be dissolued 40 Finally the Apostles being scourged by them count it an honour and cease no day from preaching verse 1 BVT a certaine man named Ananias vvith Saphîra his vvife sold a peece of land ✠verse 2 and ″ defrauded of the price of the land his vvife being priuie thereto and bringing a certaine portion laide it at the feete of the Apostles ✠verse 3 And ″ Peter said Ananias vvhy hath Satan tempted thy hart that thou shouldest lie to the holy Ghost and defraude of the price of the land ✠verse 4 Remaining did it not remaine to thee and being sold vvas it not ″ in thy povver Vvhy hast thou put this thing in thy hart Thou hast not lied ″ to men but to God ✠verse 5 And Ananias hearing these vvordes fel dovvne and gaue vp the ghost And there came great feare vpon al that heard it ✠verse 6 And yong men rising vp remoued him and bearing him forth buried him ✠verse 7 And it vvas the space as it vvere of three houres and his vvife not knovving vvhat vvas chaunced came in ✠verse 8 And Peter ansvvered her Tel me vvoman vvhether did you sel the land for so much But she said Yea for so much ✠verse 9 And Peter vnto her Vvhy haue you agreed together to tempt the Spirit of our Lord Behold their feete that haue buried thy husband at the doore and they shal beare thee forth ✠verse 10 Forthvvith she fel before his feete and gaue vp the ghost And the yong men going in found her dead and caried her forth and buried her by her husband ✠verse 11 And there fel great feare in the vvhole Church and vpon al that heard these things ✠verse 12 And by the handes of the Apostles vvere many signes and vvonders done among the people And they vvere al vvith one accord in Salomons porche ✠verse 13 But of the rest none durst ioyne them selues vnto them but the people magnified them ✠verse 14 And the multitude of men and vvomen that beleeued in our Lord vvas more increased ✠verse 15 so that they did bring forth the sicke into the streates and laid them in beddes and couches that vvhen Peter came ″ his shadovv at the least might ouer shadovv any of them and they all might be deliuered from their infirmities ✠verse 16 And there ranne together vnto Hierusalem the multitude also of the cities adâ—oyning bringing sicke persons and such as vvere vexed of vncleane spirits vvho vvere al cured ⊢ ✠verse 17 And the high priest rising vp and al that vvere vvith him vvhich is the heresie of the Sadduces vvere replenished vvith zeale ✠verse 18 laid hands vpon the Apostles and put them in the common prison ✠verse 19 But an Angel of our Lord by night opening the gates of the prison leading them forth said ✠verse 20 Goe and standing speake in the temple to the people al the vvordes of this life ✠verse 21 Vvho hauing heard this early in the morning entred into the temple and taught And the high priest comming and they that vvere vvith him called together the Councel al the auncients of the children of Israël and they sent to the prison that they might be brought ✠verse 22 But vvhen the ministers vvere come and opening the prison found them not returning they told ✠verse 23 saying The prison truely vve found shut vvith al diligence and the keepers standing before the gates but opening it vve found no man vvithin ✠verse 24 And as soone as the Magistrate of the temple and the cheefe priests heard these vvordes they vvere in doubt of them vvhat vvould
man standing on the right hand of God ✠verse 57 And they crying out vvith a loude voice stopped their eares vvith one accord ranne violently vpon him ✠verse 58 And casting him forth vvithout the citie they ″ stoned him and the vvitnesses laid of their garments * beside the feete of a yong man that vvas called Saul ✠verse 59 And they stoned Steuen inuocating and saying Lord IESVS receiue my spirit ✠verse 60 And falling on his knees he cried vvith a loude voice saying Lord lay not this sinne vnto them And vvhen he had said this he fel a sleepe And Saul vvas consenting to his death ANNOTATIONS CHAP. VII 33. Holy ground If that apparition of God him self or an Angel could make the place and ground holy and to be vsed of Moyses with al signes of reuerence and feare-how much more the corporal birth abode and wonders of the Sonne of God in Iewrie and his personal presence in the B. Sacrament may make that countrie and al Christian Churches altars holy And it is the greatest blindnes that can be to thinke it superstition to reuerence any things or places in respect of Gods presence or wonderous operation in the same See S. Hierom. ep 17 18. 27. of the holy land 48. Not in houses The vulgar Heretikes alleage this place against the corporal being of Christ in the B. Sacrament in Churches by which reason they might haue driuen him out of al houses Churches and corporal places when he vvas visible in earth But it is meant of the Diuinitie only spoken to correct the carnal Ievves who thought God either so to be conteined compassed and limited to their Temple that he could be no vvhere els or at least that he vvould not heare or receiue mens praiers and sacrifices in the Churches of the Gentiles or els vvhere out of the said Temple And so as it maketh nothing for the Sacramentaries no more doth it serue for such as esteeme Churches and places of publike praier no more conuenient nor more holy then any other profane houses or chambers For though his person or vertue be not limited to any place yet it pleaseth him condescending to our necessitie and profite to vvorke his vvonders and to be vvorshipped of vs in holy places rather then profane 38. They stoned him Read a maruelous narration in S. Augustine of one stone that hitting the Martyr on the elbovv rebounded backe to a faithful man that stood neere Who keeping and carying it vvith him vvas by reuelation vvarned to leaue it at Ancóna in Italie vvherevpon a Church or Memorie of S. Steuen vvas there erected and many miracles done after the said Martyrs body vvas found out and not before Aug. â—o 10 ser 38 de diuersis in edit Paris CHAP. VIII So farre is persecution from preuailing against the Church that by it the Church greweth from Hierusalem into al Ievvrie and Samaria 5 The second of the Deacons Philip conuerteth vvith his miracles the citie it self of Samaria and baptizeth them euen Simon Magus also him self among the rest 14 But the Apostles Peter and Iohn are the Ministers to giue them the Holy Ghost 18 Which ministerie Simon Magus vvould bie of them 16 The same Philip being sent of an Angel to a great man of Aethiopia Who came a Pilgrimage to Hierusalem first catechizeth him 16 and then he professing his faith and desiring Baptisme doth also baptize him verse 1 AND the same day there vvas made a great persecution in the Church vvhich vvas at Hierusalem and al vvere dispersed through the countries of Ievvrie and Samaria sauing the Apostles ✠verse 2 And ″ deuout men tooke order for Steuens funeral and made great mourning vpon him ✠verse 3 But Saul * vvasted the Church entring in from house to house and dravving men and vvomen deliuered them into prison ✠verse 4 They therfore that vvere dispersed passed through euangelizing the vvord ✠verse 5 And Philippe descending into the citie of Samaria preached CHRIST vnto them ✠verse 6 And the multitudes vvere attent to those things vvhich vvere said of Philippe vvith one accord hearing and seing the signes that he did ✠verse 7 For many of them that had vncleane spirits crying vvith a loud voice vvent out And many sicke of the palsey and lame vvere cured ✠verse 8 There vvas made therfore great ioy in that citie ⊢ ✠verse 9 And a certaine man named Simon vvho before had been in that citie a Magician seducing the nation of Samaria saying him self to be some great one ✠verse 10 vnto vvhom al harkened from the least to the greatest saying This man is the povver of God that is called great ✠verse 11 And they vvere attent vpon him because a long time he had bewitched them vvith his magical practises ✠verse 12 But vvhen they had beleeued Philippe euangelizing of the kingdom of God and of the name of IESVS CHRIST they vvere baptized men and vvomen ✠verse 13 Then Simon also him self beleeued and being baptized he cleaued to Philippe Seing also signes and very great miracles to be done he vvas astonied vvith admiration ✠verse 14 And vvhen the Apostles vvho vvere in Hierusalem had heard that Samaria had receiued the vvord of God theysent vnto them Peter Iohn ✠verse 15 Vvho vvhen they vvere come praied for them that they might receiue the holy Ghost ✠verse 16 For he vvas not yet come vpon any of them but they vvere only baptized in the name of our Lord IESVS ✠verse 17 Then did ″ they impose their handes vpon them and they ″ receiued the holy Ghost ⊢ ✠verse 18 And vvhen Simon had seen that by the imposition of the hand of the Apostles the holy Ghost vvas giuen he ″ offered them money ✠verse 19 saying Giue me also this povver that on vvhomsoeuer I impose my handes he may receiue the holy Ghost ✠verse 20 But Peter said to him Thy money be vvith thee vnto perdition because thou hast thought that the gift of God is purchased vvith money ✠verse 21 Thou hast no part nor lot in this vvord For thy hart is not right before God ✠verse 22 ″ Doe penance therfore from this thy vvickednesse and pray to God ″ if perhaps this cogitation of thy hart may be remitted thee ✠verse 23 For I see thou art in the gall of bitternes and the obligation of iniquitie ✠verse 24 And Simon ansvvering said ″ Pray you for me to our Lord that nothing come vpon me of these things vvhich you haue said ✠verse 25 And they in deede hauing testified and spoken the vvord of our Lord returned to Hierusalem and euangelized to many countries of the Samaritans ✠verse 26 And an Angel of our Lord spake to Philippe saying Arise and goe tovvard the South to the vvay that goeth dovvne from Hierusalem into Gaza ″
this is desert ✠verse 27 And rising he vvent And behold a man of Aethiopia an eunuch of great authoritie vnder Candace the Queene of the Aethiopians vvho vvas ouer al her treasures vvas come to Hierusalem to adore ✠verse 28 and he vvas returning and sitting vpon his chariot and reading Esay the prophet ✠verse 29 And the Spirit said to Philippe Goe neere and ioyne thy self to this same chariot ✠verse 30 And Philippe running therevnto heard him reading Esay the prophet and he said Trovvest thou that thou vnderstaÌ„dest the things vvhich thou readest ✠verse 31 Vvho said And hovv can I vnlesse some man shevv me he desired Philippe that he vvould come vp and sit vvith him ✠verse 32 And the place of the scripture vvhich he did reade vvas this As a sheepe to slaughter vvas he led and as a lambe before his shearer vvithout voice so did he not open his mouth ✠verse 33 In humilitie his iudgement vvas taken avvay His generation vvho shal declare for from the earth shal his life be taken ✠verse 34 And the â—â—nuch ansvvering Philip said I beseeche thee of vvhom doth the Prophet speake this of him self or of some other ✠verse 35 And Philip opening his mouth and beginning from this scripture euangelized vnto him IESVS ✠verse 36 And as they vvent by the vvay they came to a certaine vvater and the eunuch said Lo vvater vvho ' doth let me to be baptized ✠verse 37 And Philip said If thou beleeue vvith al thy hart thou maiest And he ansvvering said I beleeue that IESVS CHRIST is the sonne of God ✠verse 38 And he commaunded the chariot to stay and both vvent dovvne into the vvater Philip and the Eunuch and ″ he baptized him ✠verse 39 And when they vvere come vp out of the vvater the Spirit of our Lord tooke avvay Philip and the eunuch savv him no more And he vvent on his vvay reioycing ✠verse 40 But Philip vvas found in Azótus passing through he euangelized to al the cities til he came to Caesaréa ⊢ ANNOTATIONS CHAP. VIII 2. Deuâ—us men As here great deuotion vvas vsed in burying his body so aftervvard at the Inuention Translation thereof And the miracles vvrought by the same and at euery litle memorie of the same vvere infinite as S. Augustine vvitnesseth li. 〈◊〉 de Ciuil Dei c. â— Sermon de S. Steph. 〈◊〉 10. 14. Sent Peter Some Protestants vse this place to proue S. Peter not to be head of the Apostles because he and S. Iohn were sent by the Tvvelue by vvhich reason they might as vvel conclude that he vvas not equal to the rest for commonly the Maister sendeth the man and the Superior the inferior vvhen the vvord of Sending is exactly vsed But it is not alvvaies so taken in the Scriptures for then could not the Sonne be sent by the Father not the Holy Ghost from the Father and the Sonne nor othervvise in coÌ„mon vse of the vvorld seing the inferior or equal may inâ—eaâ—e his frend or Superior to doe his busines for him and specially a body Politike or a Corporation may by election or othervvise choose their Head and send him so may the Citizens send their Maior to the Prince or Parliament though he be the head of the citie because he may be more fitte to doe their busines also the Superior or equal may be sent by his ovvne consent or desire Lastly the College of the Apostles comprising Peter vvith the rest as euery such Body implieth both the head and the members vvas greater then Peter their head alone as the Prince and Parliament is greater then the Prince alone And so Peter might be sent as by authoritie of the vvhole College notvvithstanding he vvere the head of the same 17. Did they impose If this Philip had been â— an Apostle saith S. Bede he might haue imposed his handes that they might haue receiued the Holy Ghost but this none can doe sauing Bishops For though Priests may baptize and anoint the Baptized also vvith Chrisme consecrated by a Bishop yet he can not signe his forehead vvith the same holy oile because that belongeth only to Bishops vvhen they giue the holy Ghost to the Baptized So saith he touching the Sacrament of Confirmation in 8 Act. This imposition therfore of hands together vvith the praiers here specified vvhich no doubt vvere the very same that the Church yet vseth to that purpose vvas the ministration of the Sacrament of Confirmation Whereof S. Cyptian saith thus They that in Samaria vvere baptized of Philip because they had lavvful and Ecclesiastical Baptisme ought not to be baptized any more but only that vvhich vvanted vvas done by Peter and Iohn to vvit that by praier made for them and imposition of handes the Holy Ghost might be povvred vpon them Vvhich novv also is done vvith vs that they vvhich in the Church are baptized be by the Rulers of the Church offered and by our praier and imposition of hand receiue the Holy Ghost and be signed vvith our Lordes seale So S. Cyprian But the Heretikes obiect that yet here is no mention of oile To vvhom vve say that many things vvere done and said in the administration of this and other Sacraments and al instituted by Christ him self and deliuered to the Church by the Apostles vvhich are not particularly vvritten by the Euangelists or any other in the Scripture among vvhich this is euident by al antiquitie and most general practise of the Church to be one S. Denys saith The Priests did present the baptized to the Bishop that he might signe them diuino dâ—ifico vnguento vvith the diuine and deifical ointment And againe Aduentum S. Spiritus consummans inunctio largitur the inunction consummating giueth the comming of the Holy Ghost Tertullian de resur carn nu 7 li. 1 adu Marcio speaketh of this CoÌ„firmation by Chrisme thus The flesh is anointed that the soul may be consecrated the flesh is signed that the soul may be sensed the flesh by imposition of hand is shadovved that the soul by the Spirit may be illuminated S. Cyprian likevvise ep 70. nu 2. He must also be anointed that is baptized vvith the oile sanctified on the Altar And ep 72 see also ep 73. nu 3 he expresly calleth it a Sacrament ioyning it vvith Baptisme as Melchiades doth ep ad omnes Hispaniaâ— Episcopos nu 2. to 1 Conâ— shevving the difference betvvixt it and Baptisme S. Augustine also cont lit Petil. li. 2. c. 104. The Sacrament of Chrisme in the kind of visible seales is sacred and holy euen as Baptisme it self Vve omit S. Cyril mystag 3. S. Ambrose li. 3 de Sacram. c. 2. de ijs qui mysterijs initiantur c. 7. S. Leo ep 88. the auÌ„cient Councels also of Laodicea can 48. Carthage 3 can 39. and Arausicanum 4 can 1. and others And S. Clement Apost
that men must stand in feare and dread lest they be not vvorthy to be heard or to obteine mercie Vvhereby al men that bye or sel any spiritual functions dignities offices or liuings may specially be vvaâ—ned that the sinne is exceding great 24. Pray you for me As this Sorcâ—â—er had more knovvledge of the true religion then the Protestants haue vvho see not that the Apostles and Bishops can giue the Holy Ghost in this Sacrament or other vvhich he plainely perceiued and confessed so surely he vvas more religious then they that being so sharply checked by the Apostle yet blasphemed not as they do vvhen they be blamed by the Gouerners of the Church but desired the Apostles to pray for him 27. This is desert Intolerable boldnes of some Protestants here also as in other places against al copies both Greeke and Latin to surmise corruption or falshod of the text saying it can not be so Vvhich is to accuse the holy Euangelist and to blaspheme the Holy Ghost him self See Beza vvho is often very saucie vvith S. Luke 38. He baptized him When the Heretikes of this time finde mention made in Scripture of any Sacrament ministred by the Apostles or other in the Primitiue Church they imagine no more vvas done then there is expresly told nor scarsly beleeue so much As if imposition of hands in the Sacrament of Confirmation be onely expressed they thinke there vvas no chrisme nor other vvorke or vvord vsed So they thinke no more ceremonie vvas vsed in the baptizing of this noble man then here is mentioned Vvherevpon S. Augustine hath these memorable vvordes In that that he saith Philip baptized him he vvould haue it vnderstood that al things vvere done vvhich though in the Scriptures for breuitie sake they are not mentioned yet by order of tradition vve knovv vvere to be done CHAP. IX Saul not content to persecute so cruelly in Hierusalem 3 is in the vvay to Daâ—â—scus told by our Lord IESVS of his vaine attempt and miraculously conuerted to be an Apostle and after great penance restored to his sight by Ananias and baptized 20 And presently he dealeth mightily against the Ievves prouing IESVS to be Christ to their great admiration 23 But such is their obstinacie that they lay al Damascus to kil him 26 From thence he goeth to Hierusalem and there ioyneth vvith the Apostles and againe by the obstinate Ievves his death is sought 31 The Church being novv grovven ouer al Ievvrie Galilee and Samaria Peter visiteth al and in his visitation 33 healing a lameman 36 and raising a dead vvoman conuerteth very many verse 1 AND Saul as yet breathing forth threatenings and slaughter against the disciples of our Lord came to the high priest ✠verse 2 and asked letters of him vnto Damascus to the synagogs that if he had found any men and vvomen of this vvay he might bring them bound vnto Hierusalem ✠verse 3 And as he vvent on his iourney it chaunced that he drevv nigh to Damascus and * sodenly a light from heauen shined round about him ✠verse 4 And falling on the ground he heard a voice saying to him Saul Saul vvhy persecutest thou me ✠verse 5 Vvho said Vvho art thou Lord And he I am IESVS vvhom thou doest persecute it is hard for thee to kicke against the pricke ✠verse 6 And trembling and being astonied he said Lord vvhat vvilt thou haue me to doe ✠verse 7 And our Lord to him Arise and goe into the citie and it shal be told thee vvhat thou must doe But the men that vvent in companie vvith him stood amased hearing the voice but seeing no man ✠verse 8 And Saul rose vp from the ground and his eies being opened he savv nothing And they dravving him by the haÌ„des brought him into Damascus ✠verse 9 And he vvas three daies not seeing and he did neither eate nor drinke ✠verse 10 And there vvas a certaine disciple at Damascus named Ananias and our Lord said to him in a vision Ananias But he said Loe here I am Lord. ✠verse 11 And our Lord to him Arise goe into the streate that is called Straight and seeke in the house of Iudas one named Saul of Tarsus for behold he prayeth ✠verse 12 And he savv a man named Ananias comming in and imposing handes vpon him for to receiue his sight ✠verse 13 But Ananias ansvvered Lord I haue heard by many of this man hovv much euil he hath done to thy sainctes in Hierusalem ✠verse 14 and here he hath authoritie from the cheefe priests to binde al that inuocate thy name ✠verse 15 And our Lord said to him Goe for a vessel of election is this man 〈…〉 carie my name before the Gentiles and kinges 〈…〉 children of Israël ✠verse 16 For I vvil shevv him hovv grea◠〈…〉 must suffer for my name ✠verse 17 And Ananias vvent and entred into the house and imposing handes vpon him he said Brother Saul our Lord IESVS hath sent me he that appeared to thee in the vvay that thou camest that thou maiest see and be filled vvith the holy Ghost ✠verse 18 And forthvvith there fel from his eies as it vvere scales and he receiued sight and rising he vvas baptized ✠verse 19 And vvhen he had taken meate he vvas strengthened And he vvas vvith the disciples that vvere at Damascus for certaine daies ✠verse 20 And incontinent entring into the synagogs he preached IESVS that this is the sonne of God ✠verse 21 And al that heard vvere astonied and said Is not this he that expugned in Hierusalem those that inuocated this name and came hither to this purpose that he might bring them bound to the cheefe priests ✠verse 22 But Saul vvaxed mightie much more and confounded the Ievves that dvvelt at Damascus affirming that this is CHRIST ⊢ ✠verse 23 And vvhen many daies vvere passed the Ievves consulted that they might kil him ✠verse 24 But their conspiracie came to Sauls knovvledge And * they kept the gates also day and night that they might kil him ✠verse 25 But the disciples taking him in the night conueied him avvay by the vvall letting him dovvne in a basket ✠verse 26 And vvhen he vvas come into Hierusalem he assaied to ioyne him self to the disciples al feared him not beleeuing that he vvas a disciple ✠verse 27 But Barnabas tooke him brought him to the Apostles and told them hovv in the vvay he had seen our Lord and that he spake vnto him and hovv in Damascus he dealt confidently in the name of IESVS ✠verse 28 And he vvas vvith them going in and going out in Hierusalem and dealing confidently in the name of our Lord. ✠verse 29 He spake also to the Gentiles and disputed vvith the Greekes but they sought to kil him ✠verse 30 Vvhich vvhen the brethren had knovven they brought him dovvné
England is to the primitiue vse vvhich hath no such houres of night or day sauing a litle imitation of the old Mattins and Euensong and that in Schisme and Heresie and therfore not onely vnprofitable but also damnable â—5 Adored S. Chrysostom ho. 21 in Act. thinketh Peter refused this adoration of humilitie only because euery falling dovvne to the gâ—ound for vvorship sake is not Diuine vvorship or dew only to God the vvord of adoration and prostration being commonly vsed in the Scriptures tovvard men But S. Hierom adu Vigil c. 2 to â— rather thinketh that Cornelius by error of Gentility and of Peters person did go about to adore him vvith Diuine honour and therfore vvas lifted vp by the Apostle adding that he vvas but a man 40. Gaue him Christ did not vtter his Resurrection and other mysteries to al at once and immediatly to the vulgar but to a fevv chosen men that should be the gouernours of the rest instructing vs thereby to take our faith and al necessarie things of saluation at the hands of our Superiors 47. Baptized vvhich haue receiued Such may be the grace of God sometimes tovvard men and their charitie and contrition so great that they may haue remission iustification and sanctification before the external Sacrament of Baptisme Confirmation or Penance be receiued as vve see in this example vvhere at Peters preaching they al receiue the Holy Ghost before any Sacrament but in the same vve learne one necessarie lesson that such notvvithstanding must needes receiue the Sacraments appointed by Christ vvhich vvhosoeuer contemneth can neuer be iustified Aug. super Leuit. q. â—4 to 4. CHAP. XI The Christian Ievves reprehend the foresaid fact of Peter in baptizing the Gentils 4 But he alleaging his foresaid vvarrants and shevving plainly that it vvas of God 1â— they like good Catholikes do yeld 19 By the foresaid persecution the Church is yet further dilated not only into al Ievvrie Galilee and Samaria but also into other Countries specially in Antiochia Syria the increase among the Greekes is 〈◊〉 first by the foresaid dispersed 23 then by Barnabas thirdly by him and Saul together so that there beginneth the name of Christians 27 vvith perfite vnity betvvene them and the Church that vvas before them aâ— Hierusalem verse 1 AND the Apostles and brethren that vvere in Ievvrie heard that the Gentiles also receiued the vvord of God ✠verse 2 And vvhen Peter vvas come vp to Hierusalem they that vvere of the Circumcision reasoned against him saying ✠verse 3 Vvhy didst thou enter in to men vncircumcised and didst eate vvith them ✠verse 4 But Peter began and declared to them the order saying ✠verse 5 * I was in the citie of Ioppé praying I savv in an excesse of minde a vision a certaine vessel descending as it vvere a great sheete with foure corners let dovvne from heauen and it came euen vnto me ✠verse 6 Into vvhich I looking coÌ„sidered and savv foure footed beastes of the earth and cattel and such as creepe and foules of the aire ✠verse 7 And I heard also a voice saying to me Arise Peter kil and eate ✠verse 8 And I said Not so Lord for common or vncleane thing neuer entred into my mouth ✠verse 9 And a voice ansvvered the second time from heauen That vvhich God hath made cleane doe not thou call common ✠verse 10 And this vvas done thrise and al vvere taken vp againe into heauen ✠verse 11 And behold three men immediatly vvere come to the house vvherein I vvas sent to me from Caesaréa ✠verse 12 And the spirit said to me that I should goe vvith them doubting nothing And there came vvith me these sixe brethren also and vve vvent in to the mans house ✠verse 13 And he told vs hovv he had seen an Angel in his house standing and saying to him Send to Ioppé and cal hither Simon that is surnamed Peter ✠verse 14 vvho shal speake to thee vvordes vvherein thou shalt be saued and al thy house ✠verse 15 And vvhen I had begonne to speake the holy Ghost fel vpon them as vpoÌ„ vs also in the beginning ✠verse 16 And I remembred the vvord of our Lord according as he said Iohn in deede baptized vvith vvater but you shal be baptized vvith the holy Ghost ✠verse 17 If therfore God hath giuen them the same grace as to vs also that beleeued in our Lord IESVS CHRIST vvho vvas I that might prohibite God ✠verse 18 Hauing heard these things they held their peace and glorified God saying God then to the Gentiles also hath giuen repentance vnto life ✠verse 19 * And they truely that had been dispersed by the tribulation that vvas made vnder Steuen vvalked through out vnto Phoenîce and Cypres Antioche speaking the vvord to none but to the Ievves only ✠verse 20 But certaine of them vvere men of Cypres and Cyréne vvho vvhen they vvere entred into Antioche spake to the Greekes preaching our Lord IESVS ✠verse 21 And the hand of our Lord vvas vvith them and a great number of beleeuers vvas conuerted to our Lord. ✠verse 22 And the report came to the eares of the Church that vvas at Hierusalem touching these things and they sent * Barnabas as farre as Antioche ✠verse 23 Vvho vvhen he vvas come and savv the grace of God reioyced and he exhorted al vvith purpose of hart to continevv in our Lord ✠verse 24 because he vvas a good man and ful of the holy Ghost and faith And a great ″ multitude vvas added to our Lord. ✠verse 25 And he vvent forth to * Tarsus to seeke Saul ✠verse 26 vvhom vvhen he had found he brought him to Antioche And they coÌ„uersed there in the church a vvhole yere and they taught a great multitude so that the disciples vvere at Antioche first named ″ CHRISTIANS ✠verse 27 And in these daies there came Prophets from Hierusalem to Antioche ✠verse 28 and one of them rising named Agabus did by the Spirit signifie a great famine that should be in the vvhole vvorld vvhich fel vnder Claudius ✠verse 29 And the disciples according as eche man had purposed euery one to send for to serue the brethren that dvvelt in Ievvrie ✠verse 30 vvhich also they did sending to the auncients by the handes of Barnabas and Saul ANNOTATIONS CHAP. XI 24. Multitude added As before c. 10 a fevv so novv great numbers of Gentiles are adioyned also to the visible Church consisting before only of the Ievves Vvhich Church hath beene euer since Christs Ascension notoriously seen and knovven their preaching open their Sacraments visible their discipline visible their Heades and Gouernours visible the prouision for their maintenance visible the persecution visible their dispersion visible the Heretikes that vvent out from them visible the ioyning either of men or Nations vnto them visible their peace and rest
after persecutions visible their Gouernours in prison visible the Church praieth for them visibly their Councels visible their gifts and graces visible their name Christians knovven to al the vvorld of the Protestants inuisible Church vve heare not one vvord 26. Christians This name Christian ought to be common to al the Faithful and other nevv names of Schismatikes and Sectaries must be abhorred If thou heare saith S. Hierom any vvhere such as be said to be of Christ not to haue their names of our Lord IESVS CHRIST but to be called after some other certaine name as Marcionites Valentinians as novv also the Lutherans Caluinists Protestants knovv thou that they belong not to the Church of Christ but to the Synagogue of Antichrist Lactantius also li. 7 Diuin instit c. 30 saith thus when Phrygians or Nouatians or Valentinians or Marcionites or Anthropomorphites or Arrians or any other be named they cease to be Christians vvho hauing lost the name of Christ haue done on the names of men Neither can our nevv Sectaries discharge them selues for that they take not to them selues these names but are forced to beare them as giuen by their Aduersaries For so vvere the names of Arians and the rest of old imposed by others and not chosen commonly of them selues Vvhich notvvithstanding vvere callings that proued them to be Heretikes And as for the name of Protestants our men hold them vvel content therevvith But concerning the Heretikes turning of the argument against the peculiar callings of our Religious as DominicaÌ„s Franciscans Iesuites Thomists or such like it is nothing except they could proue that the orders persons so named were of diuers faithes Sectes or differed in any necessarie point of religion or vvere not al of one Christian name and Communion and it is as ridiculous as if it vvere obiected that some be Ciceronians some Plinians some good Augustine men some Hieronymians some Oxford meÌ„ some Cambrige men vvhich is most like some * Rechabites * Nazareiteâ— Neither doth their obiection that vve be called Papistes helpe or excuse them in their nevv names for besides that it is by them scornfully inuented as the name Homousians vvas of the Arians this name is not of any one man B. of Rome or els vvhere knovven to be the author of any schisme or sect as their callings be but it is of a vvhole state and order of gouernours and that of the cheefe Gouernours to vvhom vve are bound to cleaue in religion and to obey in al things So to be a Papist is to be a Christian man a childe of the Church and subiect to Christs Vicar And therfore against such impudent Sectaries as compare the faithful for folovving the Pope to the diuersitie of Heretikes bearing the names of nevv Maisters let vs euer haue in readines this saying of S. Hierom to Pope Damasus Vitalis I knovv not Meletius I refuse I knovv not Paulinus whosoeuer gathereth not vvith thee scattereth that is to say whosoeuer is not Christs is Antichrists And againe If any man ioyne vvith Peters Chaire he is mine Vve must here further obserue that this name Christian giuen to al beleeuers and to the whole Church vvas specially taken to distinguish them from the Ievves and Heathens vvhich beleeued not at al in Christ and the same novv seuereth and maketh knovven al Christian men from Turkes and others that hold not of Christ at al. But vvhen Heretikes began to rise from among the Christians vvho professed Christs name and sundry Articles of faith as true beleeuers doe the name Christian vvas to common to seuer the Heretikes from true faithful men and therevpon the Apostles by the holy Ghost imposed this name Catholike vpon the Beleeuers vvhich in al points vvere obedient to the Churches doctrine When heresies vvere risen saith S. Pacianus ep ad Symphorianum endeuoured by diuers names to tears the doue of God and Queene and to rent her in peeces the Apostolical people required their surname vvhereby the incorrupt people might be distinguished c. and so those that before vvere called Christians are novv surnamed also Catholikes Christian is my name saith he Catholike my surname And this vvord Catholike is the proper note vvhereby the holy Apostles in their Crede taught vs to discerne the true Church from the false heretical congregation of vvhat sort soeuer And not only the meaning of the vvord vvhich signifieth vniuersalitie of times places and persons but the very name and vvord it self by Gods prouidence alvvaies and only appropriated to the true beleuers and though sometimes at the beginning of Sectes chalenged yet neuer obtained by Heretikes giueth so plaine a marke and euidence that S. Augustine said In the lappe of the Church the very name of Catholike keepeth me cont ep fund c. 4. And againe tract 32 in Io. vve receiue the Holy Ghost if vve loue the Church if vve be ioyned together by charitie if vve reioyce in the Catholike name and faith And againe de ver rel c. 7. to 1. We must hold the communion of that Church vvhich is named Catholike not only of her ovvne but also of al her enemies for vvil they nil they the Heretikes also and Schismatikes them selues vvhen they speake not vvith their ovvne fellovves but vvith strangers call the Catholike Church nothing els but the Catholike Church for they could not be vnderstood vnles they discerne it by this name vvherevvith she is called of al the vvorld The Heretikes vvhen they see them selues preuented of this name Catholike then they plainely reiect it and deride the name as the Donatistes did calling it an humane forgeris or fiction vvhich S. Augustine calleth vvordes of blasphemie li. 1. c. 3â— cont Gaudrat and some Heretikes of this time call them scornefully cartholikes and cacolikes An other calleth it the most vaine terme Catholike Beza in praf no. Test an 1565. An other calleth the Catholike religion a Catholike Apostasie or defection Humfrey in vit Iuel pag. â—13 Yea and some haue taken the vvord out of the Crede putting Christian for it But against these good fellovves let vs folovv that vvhich S. Augustine de vtil cred c. 8. to 6. giueth as a rule to direct a maÌ„ the right and sure vvay from the diuersitie doubtfulnes of al error saying If after these trouble of minde thou seeme to thy self sufficiently tossed and vexed vvilt haue an end of these molestations folovv the vvay of Catholike discipline vvhich from Christ him self by the Apostles hath proceded euen vnto vs and shal procede from hence to the posteritie See the Annotation 1 Tim. 3 c. 15. CHAP. XII Herod the first king that persecuted the Church hauing at Hierusalem vvhen Barnabas and Saul vvere there vvith the collation of the Antiochians killed Iames the Apostle 3 and to please the levves imprisoned Peter vvith the minde to kil him also but frustrate by an Angel
12 and other confirming his sentence vvith miracles 13 and vvith Scriptures 22 and the Apostles and Priests do vvrite and coÌ„maâ—nd in the name of the Holy Ghost vvhat is to be done 30 And the faithful thereby are straightvvaies quieted in minde 36 After vvhich Paul and Barnabas thinking to goe againe their aboue said circuite together are by occasion of Marke parted to the greater increase of the Church verse 1 AND certaine comming dovvne from Ievvrie taught the brethren That * vnles you be circumcised according to the maner of Moyses you can not be saued ✠verse 2 No litle sedition therfore being risen to Paul and Barnabas against them they ″ appointed that Paul and Barnabas should goe vp certaine others of the rest ' to the Apostles and priests vnto Hierusalem vpon this question ✠verse 3 They therfore being brought on their vvay by the Church passed through Phoenîce and Samaria reporting the conuersion of the Gentiles and they made great ioy to al the brethren ✠verse 4 And vvhen they vvere come to Hierusalem they vvere receiued of the Church and of the Apostles and Auncients declaring vvhatsoeuer God had done vvith them ✠verse 5 And there arose certaine of the heresie of the Pharisees that beleeued saying That they must be circumcised commaunded also to keepe the lavv of Moyses ✠verse 6 And the ″ Apostles and Auncients ″ assembled to consider of this vvord ✠verse 7 And vvhen there vvas made a great disputation ″ Peter rising vp said to them Men brethren you knovv that * of old daies God among vs ″ chose that by my mouth the Gentiles should heare the vvord of the Gospel and beleeue ✠verse 8 And God vvhich knovveth the hartes gaue testimonie * giuing vnto them the holy Ghost as vvel as to vs ✠verse 9 and hath put no difference betvvene vs and them by faith purifying their hartes ✠verse 10 Novv therfore vvhy tempt you God to put a yoke vpon the neckes of the disciples vvhich neither our fathers nor vve haue been able to beare ✠verse 11 but by the grace of our Lord IESVS CHRIST vve beleeue to be saued in like maner as they also ✠verse 12 And al the multitude held their peace and they heard Barnabas and Paul telling vvhat great signes and vvonders God had done among the Gentiles by them ✠verse 13 And after they held their peace ″ Iames ansvvered saying Men brethren heare me ✠verse 14 Simon hath told hovv God first visited to take of the Gentiles a people to his name ✠verse 15 And to this accord the vvordes of the prophets as it is vvritten ✠verse 16 After these things I vvil returne and vvil reedifie the tabernacle of Dauid vvhich vvas fallen and the ruines thereof I vvil reedifie and set it vp ✠verse 17 that the residue of men may seeke after the Lord and al nations vpon vvhom my name is inuocated saith the Lord that doeth these things ✠verse 18 To our Lord vvas his ovvne vvorke knovven from the beginning of the vvorld ✠verse 19 For the vvhich cause ″ I iudge that they vvhich of the Gentiles are conuerted to God are not to be disquieted ✠verse 20 but to vvrite vnto them that they refraine them selues from the contaminations of Idols and ″ fornication and strangled things and bloud ✠verse 21 For Moyses of old times hath in euery citie them that preach him in the synagogs vvhere he is read euery Sabboth ✠verse 22 Then it pleased the Apostles and Auncients vvith the vvhole Church to chose men out of them to send to Antioche vvith Paul and Barnabas Iudas vvho vvas surnamed Barsabas Silas cheefe men among the brethren ✠verse 23 vvriting by their handes The Apostles and Auncients the brethren to the brethren of the Gentiles that are at Antioche and in Syria and Cilicia greeting ✠verse 24 Because vve haue heard that certaine ″ going forth from vs haue troubled you vvith vvordes subuerting your soules to vvhom vve gaue no commaundement ✠verse 25 It hath pleased vs being gathered in one to chose out men and to send them vnto you vvith our deerest Barnabas and Paul ✠verse 26 men that haue giuen their liues for the name of our Lord IESVS CHRIST ✠verse 27 Vve haue sent therfore Iudas Silas vvho them selues also vvil in vvordes report vnto you the same things ✠verse 28 For it hath seemed good ″ to the holy Ghost to vs to lay no further burden vpon you then these necessarie things ✠verse 29 that you absteine from the things immolated to Idols and bloud and that vvhich is strangled and fornication from the vvhich things keeping your selues you shal doe vvell Fare ye vvel ✠verse 30 They therfore being dimissed vvent dovvne to Antioche and gathering the multitude deliuered the epistle ✠verse 31 Vvhich vvhen they had read they ″ reioyced vpon the consolation ✠verse 32 but Iudas and Silas them Selues also being prophets vvith many vvordes comforted the brethren and confirmed them ✠verse 33 And hauing spent some time there they vvere vvith peace dimissed of the brethren vnto them that had sent them ✠verse 34 But it seemed good vnto Silas to remaine there and Iudas departed alone ✠verse 35 and Paul and Barnabas taried at Antioche teaching and euangelizing vvith many others the vvord of our Lord. ✠verse 36 And after certaine daies Paul said to Barnabas Let vs returne and visite our brethren in al cities vvherein vve * haue preached the vvord of our Lord hovv they doe ✠verse 37 And Barnabas vvould haue taken vvith them Iohn also that vvas surnamed Marke ✠verse 38 But Paul desired that he as vvho * had departed from them out of Pamphylia and had not gone vvith them to the vvorke might not be receiued ✠verse 39 And there rose a ″ dissention so that they departed one from an other that Barnabas in deede taking Marke sailed to Cypres ✠verse 40 But Paul chosing Silas departed being deliuered of the brethren to the grace of God ✠verse 41 And he vvalked through Syria and Cilicia confirming the Churches Commaunding them to keepe the praecepts of the Apostles and the Auncients ANNOTATIONS CHAP. XV. 1. Appointed Vve learne by this example vvhat is to be done vvhen any controuersie ariseth in religion betvvene the teachers or other Christian people Vve see it is not ynough to contend by allegations of Scriptures or other proofes seeming to make for either part for so of contentious part taking there should be no end but the more vvriting vvrestling striuing there vvere euery one for his ovvne fansie cloking it vvith the title of Gods vvord and Scripture the more Schismes Sectes and diuisions vvould fall as vve see specially in the restles Heresies of our time Vvhose faâ—tors admitting no iudges stand to no trial of mortal men to no
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
the resurrection ✠verse 19 And appreheÌ„ding him they led him to Areopagus saying May vve knovv vvhat this new doctrine is that thou speakest of ✠verse 20 for thou bringest in certaine nevv things to our eares Vve vvil knovv therfore vvhat these things may meane ✠verse 21 And al the Athenians and the strangers seiourning there emploied them selues to nothing els but either to speake or to heare some nevves ✠verse 22 But Paul standing in the middes of Areopagus said Ye men of Athens in al things I perceiue you as it vvere superstitious ✠verse 23 For passing by and seeing your Idols I found an altar also vvherevpon vvas vvritten To the vnknovven God That therfore vvhich you vvorshippe not knovving it the same do I preach to you ✠verse 24 The God that made the vvorld and al things that are in it he being Lord of heauen earth dvvelleth not in * temples made vvith hand ✠verse 25 neither is he serued vvith mens hands needing any thing vvhereas him self giueth life vnto al and breathing and al things ✠verse 26 and he made of one al maÌ„kinde to inhabite vpon the vvhole face of the earth assigning set times and the limits of their habitation ✠verse 27 for to seeke God if happily they may feele or finde him although he be not farre from euery one of vs. ✠verse 28 For in him vve liue and moue and be as certaine also of your ovvne poëtes said For of his kinde also vve are ✠verse 29 Being therfore of Gods kinde vve may not suppose the Diuinitie to be like vnto gold or siluer or stone the grauing of art and deuise of man ✠verse 30 And the times truely of this ignorance vvhereas God dispised novv he denounceth vnto men that al euery vvhere doe penance ✠verse 31 for that he hath appointed a day wherein he vvil iudge the world in equitie by a man vvhom he hath appointed giuing al men faith raysing him vp from the dead ✠verse 32 And vvhen they had heard the resurrection of the dead certaine in deede mocked but certaine said Vve vvil heare thee againe concerning this point ✠verse 33 So Paul vvent forth out of the middes of them ✠verse 34 But certaine men ioyning vnto him did beleeue among vvhom vvas also Dionysius Areopagîta and a vvoman named Dámaris and others vvith them ⊢ ANNOTATIONS CHAP. XVII 11. Searching the Scriptures The Heretikes vse this place to proue that the heaters must trie and iudge by the Scriptures vvhether their teachers and preachers doctrine be true and so reiect that that they find not in the Scriptures as though here the sheepe vvere made iudges of their Pastors the people of the Priests and men and vvomen of al sortes euen of S. Paules doctrine it self which vvere the most folish disorder in the vvorld And they did not therfore read the Scriptures of the old Testament for none of the nevv vvere yet extant commonly to dispute vvith the Apostle or to trie and iudge of his doctrine or vvhether they should beleeue him or no for they vvere bound to beleeue him and obey his vvord vvhether he alleaged Scripture or no and vvhether they could reade or vnderstand the Scriptures or no but it vvas a great comfort and confirmation for the Ievves that had the Scriptures to finde euen as S. Paul said that Christ vvas God crucified risen and ascended to heauen vvhich by his preaching and expounding they vnderstood and neuer before though they read them and heard them read euery Sabboth As it is a great comfort to a Catholike man to heare the Scriptures declared alleaged most euidently for the Churches truth against Heretikes in Sennons or othervvise And it doth the Catholikes good much confirmeth them to vew diligently the places alleaged by the Catholike preachers Yet they must not be iudges for al that ouer their ovvne Pastors vvhom Christ commaundeth them to heare and obey and by vvhom they heare the true sense of Scriptures 22. Superstitious S. Paul calleth not them superstitious for adoring the true and only God vvith much deuotion or many ceremonies or in comely prescribed order or for doing due reuerence to holy Sacraments to Saincts and their memories Images or Monuments or for keeping the prescribed lavves daies and fastes of the Church or for fulfilling vowes made to God or for blessing vvith the signe of the Crosse or for capping and kneeling at the name of IESVS or for religiously vsing creatures sanctified in the same name or any other Christian obseruation for vvhich our nevv Maisters coÌ„demne the Catholike people of Superstition them selues vvholy voide of that vice by al vvise mens iudgement because they haue in maner taken avvay al religion and are become Epicureians and Atheists vvho are neuer troubled vvith superstition because it is a vice consisting in excesse of vvorship or religion vvhereof they are void but the Apostle calleth them superstitious for vvorshipping the Idols and goddes of the Heathen and for the feare that they had lest they should leaue out any God that vvas vnknovven to them for thus their Altar vvas inscribed Dijs Asia Europa Lybia Deo ignoto peregrino that is To the gods of Asia Europe and Lybia to the vnknovven and strange God This superstition saith S. Augustine is vvholy taken avvay from the Church by Christs incarnation and by the Apostles preaching and by Martyrs holy life and death Neither doth the Catholike Church allovv this or any other kinde of superstitious obseruation Only vve must take heede that vve beleeue not her Aduersaries definition of superstition for they vvould imply therein al true religion 29. This Diuinitie to be like Nothing can be made by mans hand of vvhat forme or sort so euer that is like to Gods essence or to the forme or shape of his Godhead or Diuinitie therfore hovvsoeuer the Heathens did paint or graue their Idols they vvere nothing like to God And this also is impertinently alleaged by Heretikes against the Churches images Vvhich are not made either to be adored vvith godly honour or to be any resemblance of the Diuinitie or any of the three persons in Godhead but only of Christ as he vvas in forme of man vvho in that respect may be truely expressed as other men by their purtraites and of the Holy Ghost not as he is in him self but as he appeared in firy tongues or in the similitude of a dooâ—e or such like And so to paint or graue any of the three persons as they appeared visibly and corporally is no more inconuenient or vnlavvful then it vvas vndecent for them to appeare in such formes And therfore to paint or portraite the Father also being the first person as he hath shevved him self in vision to any of the Prophetes of the old or nevv Testament namely to Daniel as an old man or the three Angels
also ✠verse 12 And vvhen day vvas come certaine of the Ievves gathered them selues together â— vovved them selues saying that they vvould neither eate nor drinke til they killed Paul ✠verse 13 And they vvere more then fourtie men that had made this conspiracie ✠verse 14 vvho came to the cheefe priests and the auncients and said By execration vve haue vovved our selues that vve vvil eate nothing til vve kill Paul ✠verse 15 Novv therfore giue you knovvledge to the Tribune vvith the CouÌ„cel that he bring him forth to you as if you meant to knovv some more certaintie touching him But we before he come neere are ready for to kil him ✠verse 16 Vvhich vvhen Paules sisters sonne had heard of their lying in vvaite he came and entred into the castel and told Paul ✠verse 17 And Paul calling to him one of the Centurions said Bring this yong man to the Tribune for he hath some thing to tel him ✠verse 18 And he taking him brought him to the Tribune and said The prisoner Paul desired me to bring this yong man vnto thee hauing some thing to say to thee ✠verse 19 And the Tribune taking him by the hand vvent aside vvith him apart and asked him Vvhat is it that thou hast to tel me ✠verse 20 And he said The Ievves haue agreed to desire thee that to morovv thou vvilt bring forth Paul into the Councel as though they meant to inquire some more certaintie touching him ✠verse 21 But doe not thou credite them for there lie in vvaite for him more then fourtie men of them vvhich haue vovved neither to eate nor to drinke til they kil him and they are novv ready expecting thy promisse ✠verse 22 The Tribune therfore dimissed the yong man commaunding that he should speake to no man that he had notified these things vnto him ✠verse 23 And calling tvvo Centurions he said to them Make ready tvvo hundred souldiars to goe as farre as Caesaréa and seuentie horsemen and launces tvvo hundred from the third houre of the night ✠verse 24 and prepare beasts that setting Paul on they might bring him safe to Felix the President ✠verse 25 For he feared lest perhaps the Ievves might take him avvay and kil him and him self aftervvard should sustaine reproche as though he vvould haue taken money ✠verse 26 vvriting a letter conteining this much Claudius Lysias to the most excellent President Felix greeting ✠verse 27 This man being apprehended of the Ievves and ready to be killed of them I comming in vvith the band deliuered him vnderstanding that he is a Romane ✠verse 28 and meaning to knovv the cause that they obiected vnto him I brought him downe into their Councel ✠verse 29 Vvhom I found to be accused concerning questions of their lavv but hauing no crime vvorthie of death or of bandes ✠verse 30 And vvhen it vvas told me of embushments that they had prepared against him I sent him to thee signifying also to the accusers to speake before thee Fare vvel ✠verse 31 And the souldiars according as it vvas commaunded them taking Paul brought him by night to Antipatris ✠verse 32 And the next day sending avvay the horsemen to goe vvith him they returned to the castel ✠verse 33 Vvho vvhen they vvere come to Caesaréa and had deliuered the letter to the President they did set Paul also before him ✠verse 34 And vvhen he had read and had asked of vvhat prouince he vvas and vnderstanding that of Cilicia ✠verse 35 I vvil heare the said he vvhen thy accusers are come And he commaunded him to be kept in Herods palace ANNOTATIONS CHAP. XXIII â— I knevv not Our Lord saith S. Cyprian in the Gospel when it was said to him Answerest thou the high Priest 〈◊〉 teaching that the honour of Priesthod must be kept said nothiÌ„g to the high Priest but only purging his innocencie said If I haue spoken euil beare witnes of euil but if wel why smitest thou me Also the blessed Apostle vvhen it vvas said to him Doest thou assaile the high Priest so with il wordes spake not any thing coÌ„tumeliously against the Priest whereas he might haue put forth him self stoutly against them which had both crucified our 〈◊〉 and vvhich had novv also lost their God and Christ Temple and Priesthod but though in false and spoiled Priests yet coÌ„sidering the very bare shadovv of the name of Priests he said I knew not brethren that he vvas high Priest By vvhich vvordes of the Apostle either it maâ— be thought he knevv not in deed that he vvas in that function because he had not beene of long time in those partes or els that he so said in respect of the abrogation of the high Priesthod of the Ievves vvhereby he knevv this man not to be truely any Priest as also because at this time they came not orderly to it by succession of Aaron and Lavv of Moyses but by the Roman Emperours fâ—uour * as is said before though as it is lavvful in such a case the Iesse to irritate them he frameth his speach so 〈◊〉 they might not take occasion of further accusation against him 8. The Sadducees This vvas the vvorst Heresie among the Ievves denying that there be any Angels or spirits the ResurrectioÌ„ also of the bodies consequeÌ„tly as it may very vvel be gathered by the booke of the Machabees they denied praier for the dead for to offer or pray for the dead to thinke rightly religiously of the ResurrectioÌ„ are made there sequels one of an other Of this sect of Sadducees vvas as Eusebius vvriteth li. 2. c. 2â— Ec. hist this Ananias the High Priest that caused Paul to be smitten for their Priesthod had novv no more the protection of God to preserue it in truth and right iudgement the Christian Priesthod being then established 12. Vovved them selues Such vovve other or execrations as this binde no man before God yea they must in no vvise be obserued It is a great offence either to vovv voluntarily or to take any such thing vpon a man for feare or by commaundement For example if thou haue rashly by promes vow or othe appointed to be reuenged vpon any man thou bindest not thy self thereby neither must thou keepe thy promes If thou be put to an othe to accuse Catholikes for seruing God as they ought to do or to vtter any innocent man to Gods enemies and his thou oughtest first to refuse such vnlavvful othes but if thou haue not constancie and courage so to do yet know thou that such othes binde not at al in conscience and Lavv of God but may and must be broken vnder paine of damnation For to make or take such vowes or othes is one sinne aâ—d to keepe them is an other far greater as vvhen Herode to keepe his othe killed Iohn Baptist And such vowes and othes to God as these are
vvere circumcised and had receiued the Lavv by Moyses for such carnal respects they trusted in themselues as though God and Christ vvere vnseparably bound vnto them attributing also so much to their ovvne workes vvhich they thought they did of them selues being holpeÌ„ with the knovvledge of their lavv that they vvould not acknovvledge the death of Christ to be necessarie for their saluation but looked for such a Christ as should be like other princes of this vvorld and make them great men temporally Herevpon did S. Paul vvrite his Epistles to shevv both the vocation of the Gentiles and the reprobation of the Ievves Moreouer to admonish both the Christian Gentiles not to receiue Circumcision and other ceremonies of Moyses lavv in no vvise and the Ievves also not to put their trust in the same but rather to vnderstand that novv Christ being come they must cease Againe to shevv the necessitie of Christs comming and of his death that vvithout it neither the Gentiles could be saued no nor the Ievves by no vvorkes that they could doe of them selues although they vvere also holpen by the Lavv telling them what vvas good vvhat vvas bad for so much as al vvere sinners and therfore also impotent or infirme and the Lavv could not take avvay sinne and infirmitie and giue strength to fulfil that vvhich it gaue knovvledge of but this vvas God onely able to doe and for Christs sake onely vvould he doe it Therfore it is necessarie for al to beleeue in Christ and to be made his members being incorporat into his Body vvhich is his Catholike Church For so although they neuer yet did good vvorke but al il they shal haue remission of their sinnes and nevv strength vvithal to make them able to fulfil the coÌ„mauÌ„demeÌ„ts of Gods lavv yea their vvorkes after this shal be so gracious in Gods sight that for them he vvil giue them lift euerlasting This is the necessitie this is also the fruite of Christian Religion And therfore be exhorteth al both Gentils and Ievves as to receiue it humbly so also to perseuêre in it constantly vnto the end against al seduction of heresie and against al terror of persecution and to vvalke al their time in good vvorkes as novv God hath made them able to doe The same doctrine doth the Catholike Church teach vnto this day most exactly to vvit that no vvorkes of the vnbeleeuing or vnbaptized vvhether they be Ievves or Gentiles can saue them no nor of any Heretike or Schismatike although he be baptized because he is not a member of Christ yea more then that no vvorke of any that is not a liuely member of Christ although othervvise he be baptized and continue vvithin his Church yet because he is not in grace but in mortal sinne no vvorke that he doth is meritorious or able to saue him This very same is S. Paules doctrine he denieth to the vvorkes of such as haue not the Spirit of Christ al vertue to iustifie or to saue neither requireth he a man to haue had knovvledge of the Lavv or to haue kept it afortime as though othervvise he might not be saued by Christ but yet vvhen he is Christened he requireth of necessitie that he keepe Gods commaundements by auoiding of al sinne and doing good vvorkes and to such a mans good vvorkes he attributeth as much vertue as any Catholike of this time Neuerthelesse there vvere certaine at that time as also al the Heretikes of this our time vvhom S. Peter termeth vnlearned and vnstable vvho reading S. Paules Epistles did misconster his meaning as though he required not good vvorkes no more after Baptisme then before Baptisme but held that onely Faith did iustifie and saue a man Therevpon the other Apostles vvrote their Epistles as S. Augustine noteth in these vvordes Therfore because this opinion Ad salutem obtinendam sufficere Solam sidem that onely faith is sufficient to obteine saluation was then risen the other Apostolical Epistles of Peter Iohn Iames Iude do against it specially direct theire intention to auouch vehemently fidem sine operibus nihil prodesse that saith vvithout vvorkes profiteth nothing As also Paul him selfe did not define it to be quamlibet fidem qua in Deum creditur whatsoeuer maner of faith vvherevvith vve beleeue in God but that holesome expresse Euangelical faith vvhose vvorkes procede from loue and the faith quoth he that vvorketh by loue vvherevpon that faith vvhich some thinke to be sufficient to saluation he so affirmeth to profite nothing that he saith If I should haue al faith so that I could remoue mountaines and haue not charitie I am nothing He therfore that vvill not erre in this point nor in any other reading either S. Paules Epistles or the rest of the holy Scriptures must sticke fast to the doctrine of the Catholike Church vvhich Church S. Paul termeth the piller and ground of the truth assuring him self that if any thing there found to him as contrarie herevnto he faileth of the right sense and bearing alvvaies in his minde the admonition of S. Peter saying As also our most deere brother Paul according to the vvisedom giuen to him hath vvritten to you as also in al his Epistles speaking in them of these things in the vvhich are certaine things hard to vnderstand vvhich the vnlearned and vnstable depraue as also the rest of the Scriptures to theire ovvne perdition You therfore brethren foreknovving take heede lest ye be led amis by the error of the vnvvise and fall avvay from your ovvne stedfastnes THE TIME VVHEN THE EPISTLE TO THE ROMANES VVAS VVRITTEN and the Argument thereof THE historie of S. Paul vntil be came to Rome S. Luke in the Actes of the Apostles vvrote exactly and though vvithout any mention of his Epistles yet certaine it is that some of them he vvrote before he came there to vvit the â—vvo vnto the Corinthians and this to the Romanes * as it seemeth before them al the Epistle to the Galatians Vvherein yet because he maketh mention of the fouretenth yere after his conuersion it appeareth that he preached so long vvithout any vvriting And this order may thus briefely be gathered First he preached to the Galatians Act. 16 and passing through Phrygia and the countrey of Galatia Vvhereof he maketh mention himselfe also Gal. 1 Vve euangelized to you and Gal. 4 I euangelized to you heretofore After vvhich the false Apostles came and persuaded them to receiue Circumcision Vvherevpon he saith Gal. 1 I maruel that thus so soone you are traÌ„sferred from him that called you to the grace of Christ vnto an other Gospel and vvisheth therfore Gal. 4. saying And I vvould I vvere vvith you novv And accordingly he came vnto them aftervvard as vve reade Act. 18 Vvalking in order through the countrie of Galatia and phrygia confirming al the Disciples At vvhich time also it seemeth that he tooke order vvith them about those contributions
verse 12 that is to say to be comforted together in you by that vvhich is coÌ„mon to vs both your faith and mine ✠verse 13 And I vvil not haue you ignorant brethren that I haue often purposed to come vnto you and haue been staied hitherto that I may haue some fruite in you as also in the other Gentiles ✠verse 14 To the Greekes and the Barbarous to the vvise and the vnvvise I am detter ✠verse 15 so as much as is in me I am ready ″ to euangelize to you also that are at Rome ✠verse 16 For I am not ashamed of the Gospel For it is the povver of God vnto saluation to euery one that beleeueth to the Ievve first and to the Greeke ✠verse 17 For the iustice of God is reuealed therein by faith into faith as it is vvritten And the iust ″ liueth by faith ✠verse 18 For the vvrath of God from heauen ″ is reuealed vpon al impietie and iniustice of those men that deteine the vertitie of God in iniustice ✠verse 19 because that of God vvhich is knovveÌ„ is manifest in them For God hath manifested it vnto them ✠verse 20 For his inuisible things from the creation of the vvorld are seen being vnderstoode by those things that are made his eternal povver also Diuinitie so that they are inexcusable ✠verse 21 Because vvhereas they knevve God they haue not glorified him as God or giueÌ„ thankes but are become vaine in their cogitations and their folish hart hath been darkened ✠verse 22 for saying them selues to be vvise they became fooles ✠verse 23 And they changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and foure-footed beastes and of them that creepe ✠verse 24 For the vvhich cause God hath deliuered them vp vnto the desires of their hart into vncleannesse for to abuse their owne bodies among them selues ignominiously ✠verse 25 vvho haue changed the veritie of God into lying and haue vvorshipped serued the creature rather then the creator vvho is blessed for euer Amen ✠verse 26 Therfore ″ God hath deliuered them into passions of ignominie For their vvomen haue changed the natural vse into that vse that is contrarie to nature ✠verse 27 And in like maner the men also leauing the natural vse of the vvoman haue burned in their desires one tovvard an other men vpon men vvorking turpitude the revvard of their errour vvhich they should receauing in themselues ✠verse 28 And as they liked not to haue God in knovvledge God deliuered them vp into a reprobate sense to doe those things that are not conuenient ✠verse 29 replenished vvith al iniquitie malice fornication auarice vvickednes ful of enuie murder contention guile malignitie vvhisperers ✠verse 30 detractours odible to God contumelious proude hautie inuentours of euil things disobedient to parents ✠verse 31 folish dissolute vvithout affection vvithout fidelitie vvithout mercie ✠verse 32 Who vvhereas they knevv the iustice of God did not vnderstand that they vvhich doe such things are ″ vvorthie of death not only they that doe them but they also that consent to the doers ANNOTATIONS CHAP. I. 7. Grace to you and peace It is a kind of blessing rather then a prophane salutation proper to the Apostles of greater vertue then the benedictions of the fathers in the old Testament The holy fathers of the Church seemed to absteine from it for their reuerence to the Apostles * The Manichees August cont ep fundâ— c. 5. â— and other Heretikes as also these of our time because they vvould be counted Apostles often vse it â— Your faith venoumed The holy Doctors vpon these vvordes of the Apostle and specially by our Maisters promis * made to Peter that his faith should not faile giue great testimonie for the prouidence of God in the preseruation of the Romane faith S. Cyprian thus ep 55. nu 6. They are so bold to cary letters from prophanâ— Schismatikes to the chaire of Peter and the principal Church vvhence Priestly vnitie rose not considering the Romanes to be them vvhose faith the Apostle being the commender vvas praised to vvhom misbelâ—â—â—â— can not haue accesse So. S. Hierom Apolog. adu Ruâ—â— li. 3 c. 4. to 2. Knovv you that the Romane faith commended by the Apostles mouth vvil receiue no such decâ—ites nor can be possibly changed though an Angel taught othervvise being fensed by S. Paules authoritie Againe ep 63 ad Parâ—mach Oceanâ—m c. 4. to 2. Whatsoeuer thou be that auouchest nevv sectes I pray 〈◊〉 haue respect to the Romans â—â—res spare the faith which was praised by the Apostles voice And in an other place Wilye knovv ô Paula and Eustoâ—hium hovv the Apostle hath noted euery prouince vvith their proprieties the faith of the people of Roâ—â— is prâ—ised Where is there so gâ—eaâ—concourse to Churches and Martyrs sâ—pulâ—hres Where soundeth Amen like thunder from heauen or vvhere are the temples void of Idols so shaken as there Not that the Romanes haue an other faith then the rest of the Christian Churches but that there is in them more deuotion and simplicitie of faith In an other place the same holy Doctor signifieth that it is al one to say the Romane faith and the Catholike Apolog. 1 adu Ruff. c. 1. So doth S. Cyprian ep 〈◊〉 num 1. ad Antonianum and S. Ambrose de â—bitu fratris in med Vvherevpon this vvord Romane is added to Catholike in many countries vvhere Sectes do abound for the better distinction of true beleeuers from Heretikes vvhich in al ages did hate and abhorre the Romane faith and Church as al malefactors do their Iudges and correctors 9. Serue in spirit Diuerse Heretikes vvhen they heare that God is a spirit and must be serued and adoâ—ed in spirit imagine that he must be honoured only invvardly vvithout ceremonies and external vvorkes vvhich you see is othervvise for that the Apostle serued God in spirit by preaching the Gospel To serue God then in spirit is to serue him vvith faith hope and charitie and vvith al vvorkes proceding of them as to serue him carnally is vvith vvorkes external vvithout the said internal vertues 9. A memorie of you A great example of charitie for al men specially for Prelates and Pastors not only to preach but to pray continually for the conuersion of people to Christes faith Vvhich the Apostle did for them vvhom he neuer knevv in respect of Gods honour only and the zeale of soules 15. To euangâ—liza The Gospel is not only the life of our Sauiour vvritten by the foure Euangelistes nor only that vvhich is vvritten in the nevv TestameÌ„t but theis vvhole course of preaching and teaching the faith Vvhich faith commeth ordinarily of preaching and hearing and not of vvriting or reading And therfore S. Paul thought not him self discharged by
that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
Pauls vvritings hold this for a certaintie as the Apostles ovvne defense vvhatsoeuer he seeme to say hereafter sounding in their sense that sinne commeth of God or may therfore be committed that he may vvorke good thereof that the Apostle him self condemneth that sense as slaunderous and blasphemous 10. Not any iust These general speaches that both Ievv and Gentile be in sinne and none at al iust are not so to be taken that none in neither sort vvere euer good the Scriptures expresly saying that Iob Zacharie Elisabeth and such like vvere iust before God it vvere blasphemie to say that these vvordes alleaged out of the 13 Psalme vvere meant in Christes mother in S. Iohn the Baptist in the Apostles c. For this only is the sense that neither by the lavv of nature nor lavv of Moyses could any man be iust or auoid such sinnes as here be reckened but by faith and the grace of God by vvhich there vvere a number in al ages specially among the Ievves that vvere iust and holy vvhom these vvordes touch not being spoken only to the multitude of the vvicked vvhich the Prophet maketh as it vvere a seueral body conspiring against Christ and persecuting the iust and godly of vvhich il companie he saith that none vvas iust nor feared God 20. By the vvorkes of the Lavv. S. Hierom and S. Chrysostom expound this of the ceremonial vvorkes only and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians but it is true also of al mans moral vvorkes done vvithout faith the grace of God vvhich can not be acceptable or auailable in Gods sight to iustifie any man And so S. Augustine taketh it de Sp. lit c. â— to â— 22. Iustice of God Bevvare of the vvicked and vaine commentarie of the Caluinistes glosing the iustice of God to be that vvhich is resident in Christ apprehended by our faith and so that imputed to vs vvhich vve in deede haue not Vvherein at once they haue forged them selues against Gods manifest vvord a nevv no iustice a phantastical apprehension of that vvhich is not a false faith and vntrue imputation vvhereas the iustice of God here is that vvherevvith he endueth a man at his first conuersion and is novv in a man and therfore mans iustice but yet Gods Iustice also because it is of God Of this iustice in vs vvhereby vve be truely iustified and in deede made iust S. Augustine speaketh thus The grace of Christ doth vvorke our illumination and iustification invvardly also And againe He giueth to the faithful the most secrete grace of his Spirit vvhich seâ—retly he povvreth into infants also And againe They are iustified in Christ that beleeue in him through the secrete communication and inspiration of spiritual grace vvhereby euery one leaneth to our Lord. And againe Hemaketh iust â—eâ—evving by the Spirit and regeneration by grace 28. By faith vvithout vvorkes This is the place vvherevpon the Protestants gather falsly their only faith and vvhich they commonly auouch as though the Apostle said that only faith doth iustifie Vvhere he both in vvordes and meaning excepteth only the vvorkes of the Lavv done vvithout Christ before our conuersion neither excluding the Sacraments of Baptisme or Penance not hope and charitie or other Christian vertues al vvhich be the iustice of faith as the good vvorkes proceding thereof be likevvise the lavv and iustice of faith Al vvhich the Aduersaries vvould exclude by foisting in the terâ—e only Of vvhich kind of men S. Augustine vpon this place faith thus Men not vnderstanding that vvhich the Apostle saith vve counte a man to be iustified by faith vvithout the vvorkes of the Lavv did thinke that he said faith vvould suffise a man though he liued il and had no good vvorkes Which God forbid the vessel of election should thinke vvho in a certaine place after he had said * In Christ IESVS neither circumcision nor prepuce auaileth any vvhit he straight added but faith vvhich vvorketh by loue CHAP. IIII. That Abraham vvas not iustified by his ovvne povver but by Gods grace in vvhom he beleeued 6 vvhich is a vvay for the sinner also to come to iustice 9 And that seing he vvas not as then circumcised not only the circumcised lovv but also the vncircumcised Gentil may by beleeuing the Christian faith come to iustice as Abraham did 〈◊〉 specially considering also that Abraham vvas promised to be Father of the vvhole vvorld and not only of the Ievves to vvhom onely the Lavv vvas giuen and that not to fulfil the promise but for an other cause verse 1 VVHAT shal vve say then that ″ Abraham did finde our father according to the flesh ✠verse 2 For if Abraham vvere iustified ″ by vvorkes he hath glorie but not vvith God ✠verse 3 For vvhat saieth the Scripture Abraham beleeued God and it vvas reputed him to iustice ✠verse 4 But ″ to him that vvorketh the revvard is not imputed according to grace but according to dette ✠verse 5 But ″ to him that vvorketh not yet beleeueth in him that iustifieth the impious his faith is reputed to iustice according to the purpose of the grace of God ✠verse 6 ″ As Dauid also termeth the blessednes of a man to vvhom God reputeth iustice vvithout vvorkes ✠verse 7 Blessed are they vvhose iniquities be forgiuen and vvhose sinnes be ″ couered ✠verse 8 Blessed is the man to vvhom our Lord hath not imputed sinne ✠verse 9 This blessednes then doth it abide in the circumcision or in the prepuce also For vve say that vnto Abraham faith vvas reputed to iustice ✠verse 10 Hovv vvas it reputed in circumcision or in prepuce Not in circumcision but in prepuce ✠verse 11 And * he receiued the signe of circumcision ″ a seale of the iustice of faith that is in prepuce that he might be the father of al that beleeue by the prepuce that vnto them also it may be reputed to iustice ✠verse 12 and might be father of circumcision not to them only that are of the circumcision but to them also that folovv the steppes of the faith that is in the prepuce of our father Abraham ✠verse 13 For not by the Lavv vvas the promisse to Abraham or to his seede that he should be heire of the vvorld but by the iustice of faith ✠verse 14 For if they that are of the Lavv be heires faith is made voide the promisse is abolished ✠verse 15 For the Lavv vvorketh vvrath For vvhere is no lavv neither is there preuarication ✠verse 16 Therfore of faith that according to grace the promisse may be firme to al the seede not to that only vvhich is of the Lavv but to that also vvhich is of the faith of Abraham vvho is the father of vs al as it is vvritten ✠verse 17 For a
testament and the lavv giuing and the seruice and the promisses ✠verse 5 vvhose are the fathers of vvhom Christ is according to the flesh vvho is aboue al things God blessed for euer Amen ✠verse 6 But not that the vvord of God is frustrate For ″ not al that are of Israël they be Israëlites ✠verse 7 nor they that are the seede of AbrahaÌ„ al be children ″ but in Isaac shal the seede be called vnto thee ✠verse 8 that is to say not they that are the childreÌ„ of the flesh they are the children of God but they that are the childreÌ„ of the promisse are esteemed for the seede ✠verse 9 For the vvord of the promisse is this According to this time vvil I come and Sarae shal haue a sonne ✠verse 10 And not only she But * Rebecca also conceiuing ″ of one copulation of Isaac our father ✠verse 11 For vvhen they vvere ″ not yet borne nor had done any good or euil that the purpose of God according to election might stand ✠verse 12 not of vvorkes but of the caller it vvas said to her That the elder shal serue the yonger ✠verse 13 as it is vvritten Iacob I loued but Esau I hated ✠verse 14 Vvhat shal vve say then ″ Is there iniquitie vvith God God forbid ✠verse 15 For to Moyses he saith I vvil haue mercie on vvhom I haue mercie and I vvil shevv mercie to vvhom I vvil shevv mercie ✠verse 16 Therfore it is ″ not of the vviller nor the runner but of God that shevveth mercie ✠verse 17 For the Scripture saith to Pharao That ″ to this very purpose haue I raised thee that in thee I may shevv my povver and that my name may be venovvmed in the vvhole earth ✠verse 18 Therfore on vvhom he vvil he hath mercie and vvhom he vvil he doth indurate ✠verse 19 Thou saiest therfore vnto me Vvhy doth he yet complaine for vvho resisteth his vvil ✠verse 20 O man ″ vvho art thou that doest ansvver God Doth the vvorke say to him that vvrought it Vvhy hast thou made me thus ✠verse 21 Or hath not ″ the potter of clay povver of the same masse to make one vessel vnto honour and an other vnto coÌ„tumelie ✠verse 22 And if God vvilling to shevv vvrath and to make his might knovven susteined in much patience the vessels of vvrath apte to destruction ✠verse 23 that he might shevv the riches of his glorie vpon the vessels of mercie vvhich he prepared vnto glorie ✠verse 24 Vvhom also he hath called vs not only of the Ievves but also of the Gentiles ✠verse 25 as in Osee he saith I vvil call that vvhich is not my people my people and her that vvas not beloued beloued and her that hath not obteined mercie hauing obteined mercie ✠verse 26 And it shal be in the place vvhere it vvas said to them you are not my people there they shal be called the sonnes of the liuing God ✠verse 27 And Esaie crieth for Israel If the number of the children of Israel be as the sand of the sea the remaines shal be saued ✠verse 28 For consummating a vvord and abridging it in equitie because a vvord abbridged shal our Lord make vpon the earth ✠verse 29 And as Esay foretold Vnles the Lord of Sabaoth had left vs seede vve had been made like Sodom and vve had been like as Gomorrha ✠verse 30 What shal vve say then That the Gentiles vvhich pursued not after iustice haue apprehended iustice but the iustice that is of faith ✠verse 31 But Israel in pursuing the lavv of iustice is not come vnto the lavv of iustice ✠verse 32 Vvhy so Because not of faith but as it vvere of vvorkes for they haue stombled at the stone of stombling ✠verse 33 as it is vvritten Behold I put in Sion a stone of stombling and a rocke of scandal and vvhosoeuer beleeueth in him shal not be confounded ANNOTATIONS CHAP. IX â— Anáthema Anáthema by vse of Scripture is either that vvhich by separation from profane vse and by dedication to God is holy dreadful and not vulgarly to be touched or contrarievvise that which is reiected seuered or abandoned from God as cursed and detested and therfore is to be auoided And in this later sense according as S. Paul taketh it 1 Cor. 16. If any loue not our Lord IESVS CHRIST be he Anathema that is to say Avvay vvith him Accursed be he Bevvare you company not vvith him the Church and holy Councels vse the vvord for a curse and excommunication against Heretikes and other notorious offenders and blasphemers Novv hovv the Apostle vvishing him self to be Anathema from Christ to saue his Countrie mens soules did take this vvord it is a very hard thing to determine Some thinke he desired onely to die for their saluation Others that being very loth to be kept from the fruition of Christ yet he could be conâ—ent to be so still for to saue their soules Others that he vvished vvhat inalediction or separation from Christ so euer that did not imply the disfauour of God tovvards him nor take avvay his loue tovvard God This only is certaine that it is a point of vnspeakable charitie in the Apostles breast and a paterne to al Bishops and Priests hovv to loue the saluation of their flocke As the like vvas vttered by Moyses vvhen he said Either forgiue this people or blot me out of thy booke 6. Not al of Israel Though the people of the Ievves vvere many vvaies honoured and priuiledged and namely by Christes taking flesh of them yet the promis of grace and saluation vvas neither onely made to them nor to al them that carnally came of them or their fathers Gods election and mercie depending vpon his ovvne purpose vvil and determination and not tied to any nation familie or person 7. But in Isaac The promisse made to Abraham vvas not in Ismael vvho vvas a sonne borne onely by flesh and nature but in Isaac vvho vvas a sonne obtained by promisse faith and miracle and vvas a figure of the Churches children borne to God in Baptisme 10. Of one copulation It is proued also by Gods choosing of Iacob before Esau vvho vvere not onely brethren by father and mother but also tvvinnes and Esau the elder of the tvvo vvhich according to carnal count should haue had the preeminence that God in giuing graces folovveth not the temporal or carnal prerogatiues of men or families 11. Not yet borne By the same example of those tvvinnes it is euident also that neither nations nor particular persons be elected eternally or called temporally or preferred to Gods fauour before others by their ovvne merites because God vvhen he made choise and first loued Iacob and refused Esau respected them both as il and
the one no lesse then the other guilty of damnation for original sinne vvhich vvas alike in them both And therfore vvhere iustly he might haue reprobated both he saued of mercie one Vvhich one therfore being as il and as void of good as the other must hold of Gods eternal purpose mercie and election that he vvas preferred before his brother vvhich vvas elder then him self and no vvorse them him self And his brother Esau on the other side hath no cause to complaine for that God neither did nor suffered any thing to be done towards him that his sinne did not deserue for although God elect eternally giue his first grace vvithout al merites yet he doth not reprobate or hate any man but for sinne or the foresight thereof 14. Is there iniquitieâ— Vpon the former discourse that of tvvo persons equal God calleth the one to mercie and leaueth the other in his sinne one might inferre that God vvere vniust and an accepter of persons To vvhich the Apostle ansvvereth that God vvere not iust nor indifferent in deede so to vse the matter vvhere grace or saluation vvere due As if tvvo men being Christened both beleeue vvel liue vvel if God should giue heauen to the one should damne the other then were he vniust partial forgetful of his promisse but respecting or taking tvvo who both be vvorthy of damnation as al are before they be first called to mercie then the matter standeth on mere mercie and of the giuers vvil and liberalitie in vvhich case partialitie hath no place As for example 1 Tvvo malefactors ' being condemned both for one crime the Prince pardoneth the one and letteth the lavv procede on the other 2 The theefe that is pardoned can not attribute his escape to his ovvne deseruings but to the Princes mercie 3 The theefe that is executed can not chalenge the Prince that he vvas not pardoned also but must acknowledge that he hath his deseruing 4 The standers by must not say that he vvas executed because the Prince vvould not pardon him for that vvas not the cause but his offense 5 If they ask further vvhy the Prince pardoned not both or executed not both the ansvver it that as mercie is a goodly vertue so iustice is necessarie and commendable 6 But if it be further demaunded vvhy Iohn rather then Thomas vvas executed or Thomas rather then Iohn pardoned ansvver that the parties being othervvise equal it hangeth merely and vvholy vpon the Princes vvil and pleasure 1 So likevvise God seing al mankind and euery one of the same in a general condemnation and masse of sinne in and by Adam deliuereth some and not othersome 2 Al that be deliuered out of that coÌ„mon damnation be deliuered by grace and pardon through the meanes and merits of Christ 3 Such as be left in the common case of damnation can not complaine because they haue their deseruing for sinne 4 Vve may not say that such be damned because God did not pardon them but because they had siaue and therfore deserued it 5 That some should be damned and not al pardoned and other some pardoned rather then al condemned is agreable to Gods iustice mercie both vvhich vertues in Gods prouidence tovvards vs are recommended 6 That Saul should be rather pardoned them Calphas I meane vvhere tvvo be equally euil and vnderseruing that is onely Gods holy wil and appointment by vvhich many an vnworthy man getteth pardon but no good or iust or innocent person is euer damned In al this mercie of God tovvards some and iustice tovvards other some both the pardoned vvorkes by their ovvne free vvil and thereby deserue their saluation and the other no lesse by their ovvne free vvil vvithout al necessitie vvorke vvickednes them selues and only of them selues procure their ovvne damnation Therfore no man may vvithout blasphemie say or can truely say that he hath nothing to doe tovvards his owne saluation but vvil liue and thinketh he may liue vvithout care or cogitation of his end the one vvay or the other saying If I be appointed to be saued be it so if I be one designed to damnation I can not helpe the matter come vvhat come may Al these speaches and cogitations are sinful come of the enemie and be rather signes of reprobation then of election Therfore the good man must vvithout searche of Gods secretes vvorke his ovvne saluation and as S. Peter saith make his election sure by good vvorkes vvith continual hope of Gods mercie being assured that if he beleeue vvel and doe vvel he shal haue vvel for example if a husband man should say If God vvil I shal haue corne ynough if not I can not make it and so neglect to till his ground he may be sure that he shal haue none because he wrought not for it An other man vseth his diligence in tilling and ploughing and committeth the rest to God he findeth the fruite of his labours 16. Not of the vviller If our election calling or first comming to God lay vvholy or principally vpon our ovvne vvil or vvorkes or if our vvilling or endeuouring to be good vvould serue vvithout the helpe and grace of God as the Pelagians taught then our election vvere vvholy in our selues vvhich the Apostle denieth and then might Pharao and other indurate persons vvhom God hath permitted to be obstinate to shevv his povver and iust iudgement vpon them be conuerted vvhen them selues lift vvithout Gods helpe and assistance vvhereas vve see the contrarie in al such obstinate offenders vvhom God for punishment of former sinnes visiteth not vvith his grace that by no threates miracles nor persuation they can be conuerted Vvherevpon vve may not vvith Heretikes inferre that man hath not free vvil or that our vvill vvorketh nothing in our conuersion or comming to God but this onely that our vvilling or vvorking of any good to our saluation commeth of Gods special motion grace and assistance and that it is the secondary cause not the principall 17. To this purpose haue I raised He doth not say that he hath of purpose raised or set him vp to sinne or that he vvas the cause of the same in Pharao or that he intended his damnation directly or absolutely or any othervvise but in respect of his demerits but rather as the Apostle saith straight after in this chapter of such hardened obstinate offenders that he vvith long patience toleration expected his conuersion and as S. Chrysostome interpreteth this vvord Excitaui preserued him aliue to repent vvhom he might lustly haue condemned before In the 9 of Exodus vvhence this allegation is vve reade Posuiâ—e I haue put or set thee vp as here I haue raised thee that is to say I haue purposely aduanced thee to be so great a king and chosen thee out to be a notorious example both of the obdurate obstinacie that is in such vvho I haue for so great sinne forsaken and
and read as him self telleth li. 8 Confesâ—e 12. CHAP. XIIII Like a moderator and peacemaker betvvene the firme Christians vvho vvere the Gentils and the infirme vvho vvere the Christian Ievves hauing yet a scruple to cease from keeping the ceremonial meâ—tes and daies of Moyses Lavv be exhorteth the Ievv 〈◊〉 to condemne the Gentil vsing his libertie and the Gentil againe 〈◊〉 to condemne the â—â—rupulous â—ew but rather to abstaine from vsing his libertie and them offending the Ievv 〈◊〉 be an occasions vnto him of aposting verse 1 AND him that is vveake in faith take vnto you not in disputations of cogitatioÌ„s ✠verse 2 For one beleeueth that he may ″ eate al things but he that is vveake let him eate ' herbes ✠verse 3 Let not him that eateth despise him that eateth not and he that eateth not let him not iudge him that eateth for God hath taken him to him ✠verse 4 Vvho art thou that iudgest an other mans seruant To his ovvne Lord he standeth or falleth and he shal stand for God is able to make him stand ✠verse 5 For one iudgeth ″ betvveene day and day and an other iudgeth euery day let euery one abound ″ in his ovvne sense ✠verse 6 He that respecteth the day respecteth to our Lord. And he that eateth eateth to our Lord for he giueth thankes to God And he that eateth not to our Lord he eateth not and giueth thankes to God ✠verse 7 For none of vs liueth to him self no man dieth to him self ✠verse 8 For whether vve liue we liue to our Lord or vvhether we die we die to our Lord. Therfore vvhether vve liue or vvhether vve die vve are our Lords ✠verse 9 For to this end Christ died and rose againe that he may haue dominion both of the dead and of the liuing ✠verse 10 But thou vvhy iudgest thou thy brother or thou vvhy doest thou despise thy brother For * vve shal al stand before the iudgement seate of Christ ✠verse 11 For it is vvritten Liue I saith our Lord that euery knee shal bovve to me and euery tongue shal confesse to God ✠verse 12 Therfore euery one of vs for him self shal render account to God ✠verse 13 Let vs therfore no more iudge one an other but this iudge ye rather that you put not a stumbling blocke or a scandal to your brother ✠verse 14 I knovv and am persuaded in our Lord IESVS Christ that nothing is coÌ„mon of it self but to him that supposeth any thing to be coÌ„mon to him it is common ✠verse 15 For if because of meate thy brother be greeued novv thou vvalkest not according to charitie * Do not vvith thy meate destroy him for vvhom Christ died ✠verse 16 Let not then our good be blasphemed ✠verse 17 For the kingdom of God is ″ not meate and drinke but iustice and peace and ioy in the holy Ghost ✠verse 18 for he that in this serueth Christ pleaseth God and is acceptable to men ✠verse 19 Therfore the things that are of peace let vs pursue and the things that are of edifying one tovvard an other let vs keepe ✠verse 20 Destroy not the vvorke of God for meate * Al things in deede are cleane but it is il for the man that eateth by giuing offence ✠verse 21 It is good not to eate flesh and not to drinke vvine nor that vvherein thy brother is offended or scandalized or vveakened ✠verse 22 Hast thou faith ″ haue it vvith thy self before God Blessed is he that iudgeth not him self in that vvhich he approueth ✠verse 23 But ″ he that discerneth if he eate is damned because not of faith for ″ al that is not of faith is sinne ANNOTATIONS CHAP. XIIII 2. Eate al things By similitude of vvordes the simple are soone deceiued and Heretikes make their vauntage of any thing to seduce the vnlearned There vvere diuers meates forbidden in the Lavv of Moyses and for signification made and counted vncleane vvhereof the Ievves might not eate aâ— al as porke hare conny and such like both of fishes foules and beasts a great number Christ discharged al them that became Christians after his Passion of that obseruance and al other ceremonies of the old Lavv Notvvithstanding because diuers that vvere brought vp in the Lavv had a religion and conscience sodenly to foresake their former maner the Apostle here admonisheth such as bestronger and 〈◊〉 instructed in the case to heare vvith the vveaker sort that being Christians could not yee finde in their hartes to eate and vse the meates forbidden by God in the Lavv as on the other side he vvarneth the vveake that vvould not eate not to take offence or scandal at them that did eate vvithout scruple any of the irregular or forbidden meates in the Lavv nor in any vvise to iudge or condemne the eater but to commit that to God and finally that neither nother should condemne the other for eating or not eating Now the Protestants foÌ„ndly apply al this to the fastes of the Church and differences of meates in the same as though the Church did forbid any meate vvholy neuer to be eaten or touched or made any creatures vncleane or othervvise prescribed any abstinence then for chastising of mens bodies and seruice of God It is a great blindnesse that they can put no difference betvvixt Christes fast of fourtie daies Mat. 4. Iohns abstaining from al delicate meates and drinkes Mat. 11. the vvidovv Annes Luc. â— 1â— the Nazareites Num. 6. the Recabites Ierem. 15 14. the Niniuities Ion. 3. S. Paules 2 Cor. 11 27. S. Timothees 1 Tim. 5 23. Iohns Disciples and Christs Disciples fast Mat. 9 14. 15. which he said they should keepe after his departure from them and the ceremonial distinction of creatures and meates cleane and vncleane in the old Lavv. of vvhich it is euident the Apostle treateth in al this chapter of none other at al. Therfore vvhen the Protestants by the vvordes of this place vvould proue that vve be either made free from fasting and from obeying the Churches commaundement or folovving Christes example in that matter or that the obseruers of Christian fastes be vveake in faith ought not in any vvise coÌ„demne of sinne the breakers of the prescribed fastes of the holy Church they doe abuse ignorantly or vvilfully the Apostles vvordes and discourse 5. Betvvene day and day By the like deceite they abuse this place against the Holy-daies of Christ and his B. mother and Saincts vvhich concerneth onely the Ievves festiuities and obseruation of times vvhereof in the Epistle to the Galatians c 4. 10. 6. Euery one in his ovvne sense The Apostle doth not giue freedom as the Churches enemies vvould haue it that euery man may doe or thinke vvhat he list but in this matter of Iudaical obseruation of daies and meates that for a time onely til the
and iustly ansvvering to the time and vveight of his trauels and vvorkes in vvhich sense the Scripture saith Dignus est operarius mercede sua the vvorkeman is vvorthy of his hire rather then a free gift though because faithful men must acknovvledge that their merites be the giftes and graces of God they rather vse the vvord revvard then hire stipend or repaiment though in deede it be al one as you may see by diuers places of holy vvrite as * My merces revvard is vvith me to render to euery one * according to his vvorkes And Our Lord vvil â—ender vnto me according to my iustice Ps 1â— And the very vvord it self merite equiualent to the Greeke is vsed thus Mercie shal make a place to euery one * according to the merite of workes Ecclâ—i 16 15. And If you doe your iustice before men you shal not haue reward in heauen Mat. 6 1. Vvhere you see that the revvard of heauen is recompense of iustice And the euasion of the Heretikes is friuolous and euidently false as the former and like vvordes do conuince for they say heauen is our Merces or revvard not because is is due to our vvorkes but to the promes of God vvhere the vvordes be plaine According to euery mans vvorkes or labours vpon vvhich vvorkes and for vvhich vvorkes conditionally the promes of heauen vvas made 12. Vpon this foundation The foundaion is Christ and faith in him vvorking by charitie The vppes building may be either pure and perfect matter of gold siluer and pretious stone vvhich according to the most authentical and probable exposition be good vvorkes of charitie and al Christian iustice done by Gods grace or els vvood hay stubble vvhich signifie the manifold actes of mans infirmitie and his venial sinnes Vvhich more or lesse mixed and medled vvith the better matter aforesaid require more or lesse punishmeÌ„t or purgation at the day of our death At vvhich day if by penance or other meanes in the Church the said venial sinnes be before hand cleansed there shal neede no purgiug at al but they shal straight receiue the reward due to them 13. Shal be manifest Vvhether our life and workes be pure and neede no cleansing novv in this vvorld is hard to iudge but the day of our Lord vvhich is at our death vvil make it plaine in vvhat termes euery mans life is tovvards God for then Purgatorie fire shal reueale and proue it for vvhosoeuer hath any impure matter of venial sinnes or such other dettes to Gods iustice paiable and purgable must into that fire and after due paiment and cleansing be saued through the same Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied cleansed or forgiuen are quitted from the fire and neuer incurre damage paine or losse thereby The places of fathers expounding this for Purgatorie be very many most euident vvhich are cited in the last Annotation folovving 1â— The day of our Lord shal declare That this purgation rather signifieth the place of Gods iustice after our death then any affliction in this life the Apostles precise specifying of fire declareth and of reuealing and notifying the difference of mens vvorkes by the same vvhich is not done euidently euer in this life and namely the vvord day of our Lord vvhich commonly and properly signifieth in Scripture and namely in this Apostle 1 Cor. 3 5. 2 Cor. 1 1â— Philip. 1 10. 6. 1 Thes â— 2. 2 Thes 2 2. either the particular or the general iudgement and therfore that the trial spoken of is not properly nor litterally meant any affliction or aduersitie of this life as Caluin also coÌ„fesseth coyning a folish nevv construction of his ovvne Vvhere you may note also in that mans Commentarie that this vvord dies Domini vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld that he vvould gladly haue Domini ouâ— reading thus A day shal â—â—me vvhich shal open c. Vvhere vnderstand that if it vvere only Dies as * in the Greeke yet thereby also the Scripture is vvont to signifie the self same thing as 2 Tim. 1 12. 28. and 2 Tim. 4 8. and Heb. 10 25 the day as in this place vvith the greeke article only vvhich is al one vvith Dies illa or Dies Domini 15. As by fire S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation nor amend me in thy vvrath For it shal come to passe saith he that some be amended in the vvrath of God and be rebuked in his indignation And not al perhaps that are rebuked shal be amended but yet some there shal be saued by amending It shal be so surely because amending it â—amed yet so as by fire but some there shal be that shal be rebuked and not amended to vvhom he shal say Goe ye into euerlasting fire Fearing therfore these more greuous paines he desireth that he may neither be rebuked in indignation by eternal fire nor amended in his vvrath that is to say Purge me in this life and make me such an one as shal not neede the amending fire being for them vvhich shal be saued yet so as by fire Wherfore but because here they build vpon this foundation vvood hay stubble for if they did build gold siluer and pretious stones they should be secure from both fires not onely from that eternal vvhich shal torment the impious eternally but also from that vvhich shal amend them that shal be saued by fire for it is said he shal be safe yet so as by fire And because it is said he shal be safe that fire is coÌ„temned Yea verely though safe by fire yet that fire shal be more greuous then vvhatsoeuer a man can suffer in this life And you knovv hovv great euils the vvicked haue suffered and may suffer yet they haue suffered such as the good also might suffer for vvhat hath any malefactor suffered by the lavves that a Martyr hath not suffered in the confession of Christ These euils therfore that are here be much more easie and yet see hovv men not to suffer them doe vvhatsoeuer thou coÌ„maundest Hovv much better doe they that vvhich God commaundeth that they may not suffer thâ—se greater paines Thus far S. Augustine See S. Ambr. vpon this place 1 Cor. 3. Ser. 20 in Psal â—18 Hiero. li. 2 c. 13 adu Iouinianum Gieg. li. 4. Dialog c. â—9 in Psal 1. Pâ—nit in principie Origen 〈◊〉 â— in c. 15. Exod. and bâ— 14 in c. 24. Leuit. CHAP. IIII. He requireth to be esteemed for his office but regardeth not to be praised of man for his vertue considering that neither his ovvne conscience is a sufficient iudge thereof but onely God vvho seeth al. 8 He toucheth them for contemning in their pride the Apostles them selues as miserable 18 threatening to come to those proude Falseapostles vvho vvere the
sentence from her body and the Sacraments and felovvship of Christian Catholike men it pleased God to giue povver to the Apostles and Prelates in the primitiue Church to cause the Diuel straight vpon their sentence of excommunication to inuade the body of the excommunicate and to torment him corporally so Christ excommunicated Iudas and the Diuel entered into him and he vvent forth of the happie felovvship of the Apostles Io. 13 27. so this Apostle excommunicated Alexander and Hymepaeus and Satan straight tooke them 1 Tim. 1. Yet it is thought that S. Peter excommunicated Anauias and Sapphîra and for signe of his povver and terrour of the sentence strooke them both starke dead De mirabil S. Scriptura li. 3 c. 16 apud D. August Vvhich miraculous povver though it be not ioyned novv to that sentence yet as far as concerneth the punishment spiritual vvhich it specially appartaineth vnto it is as before and is by the iudgement of the holy Doctors Cypr. ep 62. nu 3. Chrys in 1 Tim. 1. ho. 5. Ambros in 1 Tim. 1. Hiero. ep ad Heliod c. 7. August de cor gra c. 15. the terriblest and greatest punishment in the vvorld yea far passing al earthly paine and torment of this life and being a very resemblance of damnation and so often called by the Fathers namely by S. Augustine And by this spiritual svvord saith S. Cyprian al must die in their soules that obey not the Priests of Christ in the nevv lavv as they that vvere disobedient to the iudges of the old lavv vvere slaine vvith the corporal svvord Vvould God the vvorld knevv vvhat a maruelous punishment Christ hath appointed the Priests to execute vpon the offenders of his lavves and specially vpon the disobedient as Heretikes namely 8. Let vs feast The Paschal lambe vvhich vvas the most expresse figure of Christ euery vvay * vvas first sacrificed and aftervvard eaten vvith azymes or vnleauened bread so Christ our Paschal being then nevvly sacrificed on the Crosse is recommended to them as to be eaten vvith al puritie and sinceritie in the holy Sacrament Vvhich mysterie the holy Church in these vvordes commendeth to the faithful euery yere at the feast of Easter 11. Not to take meate It is not meant that vve should separate our selues corporally from al sinners or that vve might refuse to liue in one Church or felovvship of Sacraments vvith them vvhich vvas the errour and occasion of the Donatistes great schisme nor that euery man is straight after he hath committed any deadly sinne excommunicated as some Lutherans hold but that vve should auoid them vvhen the Church hath excommunicated them for such though in minde and condemnation of their faults euery one ought to be alvvaies far from them As for the Heathen and Pagans vvhich be not vnder the Churches discipline and at that time in external vvorldly affaires dealt vvith Christians and liued amongest them vvhether they vvould or no the Apostle did not forbid Christians their companie 13. The euil one He concludeth that though they can not nor him self neither cut of the Heathen that be publike offenders yet the il person by him excommunicated being one of their ovvne body they may cut of as is aforesaid and auoid his company Vpon vvhich commaundement of the Apostle vve see that vve are bound by Gods vvord to auoid al companie and conuersation vvith the excommunicate except in cases of necessitie and the spiritual profite of the person excommunicated CHAP. VI. He rebuketh them for going to lavv before Iudges that vvere not Christians 9 telling that extorsion as many other offenses likevvise is a mortal sinne 12 And vvith diuers reasons he inueigheth against fornication bidding also to flee al occasion thereof verse 1 DARE any of you hauing a matter against an other to be iudged before the vniust and not before the saincts ✠verse 2 Or knovv you not that the saincts shal iudge of the vvorld And if the vvorld shal be iudged by you are you vnvvorthie to iudge of the lest things ✠verse 3 Knovv you not that vve shal iudge Angels hovv much more secular things ✠verse 4 If therfore you haue secular iudgements the contemptible that are in the Church set them to iudge ✠verse 5 I speake to your shame So is there not among you any vvise man that can iudge betvvene his brother ✠verse 6 but brother vvith brother ″ contendeth in iudgement and that before infidels ✠verse 7 Novv certes there is plainely ″ a fault in you that you haue iudgements amōg you Vvhy do you not rather take vvrong vvhy do you not rather suffer fraude ✠verse 8 But your selues doe vvrong and defraude and that to the brethren ✠verse 9 Knovv you not that the vniust shal not possesse the kingdom of God Do not erre Neither fornicatours nor seruers of Idols nor aduouterers nor the effeminat nor the liers vvith mankinde ✠verse 10 nor theeues nor the couetous nor drunkards nor railers nor extorsioners shal possesse the kingdom of God ✠verse 11 And these things certes you vvere but you are vvashed but you are sanctified but you are iustified in the name of our Lord IESVS Christ and in the Spirit of our God ✠verse 12 Al things are lavvful for me but al things are not expedient Al things are lavvful for me but I vvil be brought vnder the povver of none ✠verse 13 The meate to the belly and the belly to the meates but God vvil destroy both it and them and the body not to fornication but to our Lord and our Lord to the body ✠verse 14 But God both hath raised vp our Lord and vvil raise vp vs also by his povver ✠verse 15 Knovv you not that your bodies are the members of Christ Taking therfore the members of Christ shal I make them the members of an harlot God forbid ✠verse 16 Or knovv you not that he which cleaueth to an harlot is made one body For they shal be saith he tvvo in one flesh ✠verse 17 But he that cleaueth to our Lord is one spirit ✠verse 18 Flee fornication Euery sinne vvhatsoeuer a man doeth is vvithout the body but he that doth fornicate sinneth against his ovvne body ✠verse 19 Or knovv you not that your members are the temple of the holy Ghost vvhich is in you vvhom you haue of God and you are not your ovvne ✠verse 20 For you are bought vvith a great price Glorifie and beare God in your body ANNOTATIONS CHAP. VI. 6. Contendeth in iudgement To be giuen much to brabling and litigiousnes for euery trifle to spend a pound rather then lose a peny the Apostle much reprehendeth in Christian men For a Christian man to dravv an other to the iudgements seates and courtes of Heathen Princes vvhich then onely reigned and not to suffer their controuersies and quarels to be taken vp among them selues brotherly and
expressed here in the text And as S. Ambrose in hunc locum and most good authors novv thinke this vvhich he calleth Dominicam coenam is not meant of the B. Sacrament as the circunstances also of the text do giue namely the reiecting of the poore the rich mens priuate deuouring of al not expecting one an other glottony and drunkennesse in the same vvhich can not agree to the holy Sacrament And therfore the Heretikes haue smal reason vpon this place to name the said holy SacrameÌ„t rather the Supper of the Lord then after the maner of the primitiue Church the Eucharist MASSE or Liturgie But by like they vvould bring it to the supper againe or Euening seruice vvhen men be not fasting the rather to take avvay the old estimation of the holines thereof 23. I haue deliuered As al other partes of religion vvere first deliuered by preaching and vvord of mouth to euery Nation conuerted so this holy order and vse of the B. Sacrament vvas by S. Paul first giuen vnto the Corinthians by tradition Vnto vvhich as receiued of our Lord he reuoketh them by this Epistle not putting in vvriting particularly al things pertaining to the order vse and institution as he aftervvard saith but repeating the summe and substance thereof and leauing the residue to his returne But his vvordes and narration here vvritten vve vvil particularly prosecute because the Heretikes make profession to folovv the same in their pretended reformation of the MASSE 23. Ia the night First the Aduersaries may be here conuinced that al the circumstaÌ„ces of time person place vvhich in Christes action are noted neede not to be imitated As that the SacrameÌ„t should be ministred at night to men onely to onely tvvelue after or at supper such like because as S. Cyprian ep â—3 nu â— S. Augustine ep 118. c. 6. note there vvere causes of those accidents in Christ that are not novv to be alleaged for vs. He instituted then this holy act vve do not he made his Apostles Priests that is to say gaue them commission to do and minister the same vve do not he vvould haue this the last act of his life vvithin the bounds of his Passion it is not so vvith vs. he vvould eate and make an end of the Paschal to accomplish the old Lavv that can not be in our action therfore he must needes doe it after supper and at night vve may not do so he excluded al vvomen al the rest of his Disciples al lay men vve inuite al faithful men vvomen In many circunstances then neither vve may imitate Christes first action nor the Heretikes as yet do though they seeme to encline by abandoning other names sauing this calling it Supper to haue it at night and after meate though as is before noted they haue no iust cause to call it so vpon Christ fact seeing the Euangelists do plainely shevv * that the Sacrament vvas instituted after Supper as the Apostle him self here recordeth of the later part in expressâ— speach And most men thinke a long sermon and the vvashing of the Apostles feete came betvvene yea and that the supper vvas quite finished grace said But in al these and such like things the Catholike Church onely by Christes Spirit can tel vvhich things are imitable vvhich not in al his actions â—1 Tooke Christ tooke bread into his hands applying this ceremonie action and benediction to it and did blesse the very element vsed povver and actiue vvord vpon it * as he did ouer the bread and fishes vvhich he multiplied and so doth the Church of God and so do not the Protestants if they folovv their ovvne booke and doctrine but they let the bread cuppe stand a loofe and occupie Christes vvordes by vvay of report and narration applying them not at al to the matter proposed to be occupied and therfore hovvsoeuer the simple people be deluded by the rehersal of the same vvordes vvhich Christ vsed yet consecration benediction or sanctification of bread and vvine they professe they make none at al. At the first alteration of religion there vvas a figure of the Crosse at this vvord He blessed and at the vvorde He tooke there vvas a glosse or rubrike that appointed the Minister to imitate Christs action and to take the bread into his hands aftervvard that vvas reformed and Christes action abolished and his blessing of bread turned to thankes giuing to God 23. Bread Christ made the holy Sacrament of vnleauened bread and al the Latin Church imitateth him in the same as a thing much more agreable to the signification both in it self and in our liues then the leauen Yet our Aduersaries neither folovv Christ S. Paul nor the vvest Church in the same but rather purposely make choise of that kind that is in it self more vnseemely and to the first institution lesse agreable In the other part of the Sacrament they contemne Christ and his Church much more impudently and damnably For Christ and al the Apostles and al Catholike Churches in the vvorld haue euer mixed their wine vvith water for great mysterie and signification specially for that water gushed together vvith bloud out of our Lordes side This our Lord did saith S. Cyprian Ep. 63 ad Cecilium nu 4 7. and none rightly offereth that folovveth not him therein Thus Irenaeus li. 5. c. 1. Iustine Apolog. 2. in fine and al the Fathers testifie the Primitiue Church did and in this sort it is done in al the MASSES of the Greekes S. Iames S. Basils S. Chrisostoms and yet our Protestant pretending to reduce al to Christ vvil not doe as he did and al the Apostles and Churches that euer vvere 24. This is These vvordes being set dovvne not in the person of the Euangelistes or Apostles but expressed as in Christes ovvne person to be said ouer the bread and the like ouer the vvine are the formes of the Sacrament and vvordes of consecration neither is it a Sacrament but as S. Augustine saith vvhen the vvordes come that is to say actiuely and presently be applied to the elements of the same Therfore the Protestants neuer applying these vvordes more then the vvhole narration of the institution nor reciting the vvhole as is said othervvise then in historical maner as if one vvould minister Baptisme neuer apply the wordes of the SacrameÌ„t to the childe but onely read Christes speaches of the same make no Sacrament at al. And that these proper vvordes be the onely forme of this Sacrament and so to be spoken ouer or vpon the bread and vvine S. Ambrose plainly and precisely vvriteth recording hovv far the Euangelists narratiue vvordes do goe and vvhere Christes ovvne peculiar mystical vvordes of consecration begin and so the rest of the fathers Ambro. li. 4. de Sacr. e. 4. c. 9. de init Myster Iusti Apolog. 2. in fine Cypr. de Can. Do. nu 1. 2. Aug. Ser. 28. de
Ecclesiast Hier. c. 1 part â— in princip and before the receiuing the vvhole Church of God crieth vpon it Domine non sum digniâ—s Deus propitius este mihi peccators Lambe of God that takest avvay the sinnes of the vvorld haue mercie on vs. And for better discerning of this diuine meate vve are called from common profane houses to Gods Churchs for this vve are forbidden to make it in vulge apparel and are appointed sacred solemne vestiments Hiero. in Epitaph Nâ—pot li. 2 adu Pelag. c. 9. Paulinus ep 12 ad Seuer Io. Diaco in vit D. Greg. li. 3 c. 59. For this is the halovving of Corporals and Chalices Ambr. 2 Off. c. 28. Nazianz Orat. ad Arianos Optatuâ— li. 6 in initio for this profane tables are remoued and altars consecrated August Ser de temp 255. for this the very Priests them selues are honorable chast sacred Hiero. ep 1 ad Heliodorum c. â— Liâ— adu Iouin c. 19 Ambros in 1 Tim. 3. for this the people is forbidden to touch it vvith coÌ„mon hands Nazianz. orat ad Aâ—â—anoâ— in initio for this great care and solicitude is taken that no part of either kinde fall to the ground Cyril Hieros mystag 5 in fine Orig. ho. 13 in c. 25 Exod. for this sacred prouision is made that if any hosts or parts of the Sacrament do remaine vnreceiued they be most religiously reserued vvith al honour and diligence possible and for this examination of consciences confession continencie as S. Augustine saith receiuing it fasting Thus dovve Catholikes and the Church of God discerne the holy Body and bloud by S. Paules rule not onely from your profane bread and vâ—ine vvhich not by any secrete abuse of your Curats or Clerkes but by the very order of your booke the Minister if any remaine after your Communion may take home vvith him to his ovvne vse and therfore is no more holy by your ovvne iudgement then the rest of his meates but from al other either vulgar or sanctified meates as the Catechumens bread and our vsual holy bread If al this be plaine and true and you haue nothing agreable to the Apostles nor Christes institution but al cleanâ— contrarie then imporet vobis Deus and confound you for not discerning his holy Body and for conculcating the bloud of the nevv Testament â—0 Many sleepe Vve see here by this it is a fearful case and crime to defile by sinne as much as in vs lieth the body of Christin the Sacrament seeing God strooke many to death for it in the Primitiue Church and punished others by greuous sicknes No maruel that so many strange diseases and deaths fall vpon vs novv in the vvorld 31. Iudge your selues Vve may note here that it is not ynough onely to sinne no more or to repent lightly of that vvhich is past but that vve should punish our selues according to the vveight of the faults past and forgiuen and also that God vvil punish vs by temporal scourges in this life or the next if vve do not make our selues very cleane before vve come to receiue his holy Sacrament vvhose heaâ—y hands vve may escape by punishing our selues by fasting and other penance 33. Expect one an other Returning novv to their former fault and disorder for the vvhich he tooke this occasion to talke of the holy Sacrament and hovv great a fault it is to come vnvvorthely to it he exhorteth them to keepe their said suppers or feastes in vnitie peace and sobrietie the riche expecting the poore c. 34. I vvil dispose Man particular orders decrees moe then be here or in any other booke of the nevv Testament expresly vvritten did the Apostles as we see here and namely S. Paul to the Corinthians set dovvne by tradition vvhich our vvhole ministration of the MASSE is agreable vnto as the substance of the Sacrifice and Sacrament is by the premisses proued to be most consonant Caluins supper and Communion in al points vvholy repugnant to the same And that it agreeth not to these other not vvritteÌ„ traditions they easely confesse The * Apostles deliuered vnto the Church to take it onely fasting they care not for it The Apostles taught the Church to consecrate by the vvordes and the signe of the Crosse vvithout vvhich saith S. Augustine tract in Io. 118. Ser. â—5 in append Chrys ho. 〈◊〉 in 16 Mat. no Sacrament is rightly perfited the Protestants haue takeÌ„ it avvay The Apostles taught the Church to keepe * a Memorie or inuocatioÌ„ of Saincts in this Sacrifice the Caluinists haue none The Apostles decreed that in this Sacrifice there should be special praiers for the dead Chrys ho. in ep ad Philip. Aug. de cur pro mort c. 1 they haue none Likewise that water should be mixed with the winâ— and so forth See Annot. in c. 11 〈◊〉 23. Bread Therfore if Caluin had made his new administration according to all the Apostles written wordes yet not knovving how many things beside the Apostle had to prescribe in these wordes Catera cum venerâ— disponam the rest I wil dispose when I come he could not haue satisfied any wise man in his new chaunge But now seeing they are fallen to so palpable blindnes that their doing is directly opposite to the very Scripture also which they pretend to folow onely and haue quite destroied both the name substance and al good accidents of Christes principal Sacrament we trust al the world wil see their folly and impudencie CHAP. XII They must not make their diuersitle of Giftes an occasion of Schisme considering that al are of one Holy Ghost and for the profit of the one body of Christ vvhich in the Church 12 Vvhich also could not be a body vvithout such varietie of members 12 Therfore neither they that haue the inferiour giftes must be discontent seing it is Gods distribution nor they that haue the greater contemne the other considering they are no lesse necessarie 25 but al in al ioyne together 2â— and euery one knovv his ovvne place verse 1 ANd concerning spiritual things I vvil not haue you ignoraÌ„t brethren ✠verse 2 You know that vvhen you vvere heathen you vvent to dumme Idols according as you vvere ledde ✠verse 3 Therfore I doe you to vnderstand that no maÌ„ speaking in the Spirit of God saith anáthema to IESVS And no man can say Our Lord IESVS but in the holy Ghost ✠verse 4 And there are diuisions of graces but one Spirit ✠verse 5 Andthere are diuisions of ministrations but one Lord. ✠verse 6 And there are diuisions of operations but one God vvhich vvorketh al in al. ✠verse 7 And the manifestation of the Spirit is giuen vnto euery one to profit ✠verse 8 To one certes by the Spirit is giuen the vvord of vvisedom and to an other the vvord of knovvledge according to the same Spirit ✠verse 9 to an other
vnderstanding of the vvhole assemblie edifieth not him self alone but al his hearers 6. If I come That is If I your Apostle and Doctor should preach to you in an vnknovven tongue and neuer vse any kinde of exposition interpretatioÌ„ or explication of my strange vvordes vvhat profite could you take thereby 8. If the trumpet As the Trumpeter can not giue vvarning to or from the fight vnles he vse a distinct intelligible sound or stroke knovven to the souldiars euen so the preacher that exhorteth to good life or dehorteth from sinne except he doe it in a speach vvhich his hearers vnderstand can not attaine to his purpose nor doe the people any good 13. Let him pray that He that hath onely the gift of strange tonges let him pray to God for the gift of interpretation that the one may be more profitable by the other for to exhort or preach in a strange tongue vvas not vnlavvful nor vnprofitable but glorious to God so that the speach had bene either by him self or by an other aftervvard expounded 14. My spirit praieth Also vvhen a man praieth in a strange tongue vvhich him self vnderstandeth not it is not so fruitful for instruction to him as if he knevv particularly vvhat he praied Neuertheles the Apostle forbiddeth nor such praying neither confessing that his spirit hart and affection praieth vvel tovvardes God though his minde and vnderstanding be not profited to instruction as othervvise it might haue bene if he vnderstood the vvordes Neither yet doth he appoint such an one to get his strange praier translated into his vulgar tongue to obteine thereby the foresaid instruction See the Declaration folovving of this Chapter 22. A signe The extraordinarie gift of tonges vvas a miraculous signe in the primitine Church to be vsed specially in the Nations of the Heathen for their conuersion 23. Infidels In the primitiue Church vvhen Infidels dvvelt neere or among Christians and often times came vnto their publike preaching exercises of exhortation and exposition of Scriptures and the like it vvas both vnprofitable and ridiculous to heare a number talking teaching singing Psalmes the like one in this language an other in that al at once like a blacke saunts and one often not vnderstood of an other sometime not to them selues and to strangers or the simple standâ—râ—s by not at al. Vvhere othervvise if they had spoken either in knovven tonges or had done it in order hauing an expositor or interpreter vvithal the Infidels might haue bene conuinced 26. A Psalme Vve see here that those spiritual exercises consisted specially first in singing or giuing forth nevv Psalmes or praiers and laudes secondly in Doctrine teaching or reading lectures thirdly in Reuelation of secrete things either present or to come fourthly in speaking Tonges of strange Nations lastly in translating or Interpreting that vvhich vvas said into some common knovven language as into Greeke Latin c. Al vvhich gifts they had among them by miracle from the holy Ghost 27. In course Al these things they did vvithout order of pride and contention they preached they prophecied they praied they blessed vvithout any seemely respect one of an other or obseruing of turnes and entercourse of vttering their Giftes Yea vvomen vvithout couer or veile and vvithout regard of their sexe or the Angels or Priests or their ovvne husbands malepartly spake tonges taught or prophecied vvith the rest This vvas then the disorder among the Corinthians vvhich the Apostle in this vvhole chapter reprehendeth and sought to redresse by forbidding vvomen vtterly that publike exercise and teaching men in vvhat order and course as vvel for speaking in tonges as interpreting and prophecying it should be kept A MORE AMPLE DECLARATION OF THE sense of this 14 Chapter This then being the scope and direct drift of the Apostle as is most cleere by his vvhole discourse and by the record of al antiquitie let the godly graue and discrete Reader take a tast in this one point of the Protestants deceitful dealing abusing the simplicitie of the popular by peruerse application of Gods holy vvord vpon some smal similitude and equiuocation of certaine termes against the approued godly vse and truth of the vniuersal Church for the seruice in the Latin or Greeke tongue which they ignorantly or rather vvilfully pretend to be against this discourse of S. Paul touching strange tonges Know therfore first that here is no vvord written or meant of any other tongues but such as men spake in the Primitiue Church by miracle and that nothing is meant of those tongues vvhich were the common languages of the vvorld or of the Faithful vnderstood of the learned and ciuil people in euery great citie and in which the Scriptures of the Old or new Testament vvere written as the Hebrevv Greeke and Latin for though these also might be giuen by miracle without study yet being knovven to the Iewes Romans or Greekes in euery place they be not counted among the differences of barbarous and strange tonges here spoken of which could not be interpreted commonly but by the miraculous gift also of interpretation And therfore this Apostle as the Euangelists also and others did their bookes vvrote his Epistles in Greeke to the Romans and to al other Churches Vvhich vvhen he vvrote though he penned them not in the vulgar language peculiar to euery people yet he vvrote them not in Tongue that is in any strange tongue not intelligible vvithout the gift of interpretation vvhere of he speaketh here but in a notable knovven and learned speach interpretable of thousands in euery countrie No more did S. Augustine our Apostle speaking in Latin bringing in the Scriptures and Seruice in Latin preach and pray in Tonges according to the Apostles meaning here for the Latin vvas not nor is not in any part of the Vvest either miraculous or strange though it be not the National tongue of any one countrie this day And therfore S. Bede saith li. 1 hist Angl. c. 1 that being then foure diuers vulgar languages in our countrie the Latin vvas made common to them al. And in deede of the tvvo though in truth neither sort be forbidden by this passage of S. Paul the barbarous languages of euery seueral prouince in respect of the vvhole Church of Christ are rather the strange Tonges here spoken of then the common Latin tongue vvhich is vniuersally of al the Vvest Church more or lesse learned and pertaineth much more to vnitie and orderly coniunction of al Nations in one faith Seruice and vvorship of God then if it vvere in the sundry barbarous speaches of euery Prouince Vvherein al Christians that trauel about this part of the vvorld or the Iudes either vvhere so euer they come shal finde the self same Masse Mattins and Seruice as they had at home Vvhere novv if vve goe to Germanie or the Germans or Geneuians come to vs eche others Seruice shal be thought strange and
barbarous Yea and the Seruice of our ovvne language vvithin a fevv hundreth yeres or rather euery age shal vvholy become barbarous and vnknovven to our selues our tongue as al vulgar doth so often change And for edification that is for increase of faith true knovvledge and good life the experience of a fevv yeres hath giuen al the vvorld a ful demonstration vvhether our forefathers vvere not as vvise as faithful as deuout as fearful to breake Gods lavves and as likely to be saued as vve are in al our tongues translations and English praiers Much vanitie curiositie contempt of Superiors disputes emulations contentions Schismes horrible errors profenation and diuulgation of the secrete Mysteries of the dreadful Sacraments * vvhich of purpose vvere hidden from the vulgar as S. Denys Eccl. Hier. c. 1. and S. Basil de Sp. Sanct. c. 27. testifie are fallen by the same but vertue or sound knovvledge none at al. Vvherein this also is a grosse illusion and vntruth that the force and efficacie of the Sacraments Sacrifice and common praier dependeth vpon the peoples vnderstanding hearing or knovvledge the principal efficacie of such thinges and of the vvhole ministerie of the Church consisting specially of the very vertue of the vvorke and the publike office of the Priests who be appointed in Christes behalfe to dispose these Mysteries to our most good the infant innocent idiote and vnlearned taking no lesse fruite of Baptisme and al other diuine offices meete for euery ones condition then the learnedst Clerke in the Realme and more if they be more humble charitable deuour and obedient then the other hauing lesse of these qualities and more learning Vvhich vve say not as though it were inconuenient for the people to be vvel instructed in the meaning of the Sacraments and holy ceremonies and Seruice of the Church for that to their comfort and necessarie knovvledge both by preaching Catechizing and reading of good Catholike bookes Christian people do learne in al Nations much more in those countries vvhere the Seruice is in Latin then in our Nation God knovveth But we say that there be other wales to instruct them and the same lesse subiect to danger and disorder then to turne it into vulgar tongues Vve say the simple people and many one that thinke them selues some body vnderstand as litle of the sense of diuers Psalmes Lessons and Oraisons in the vulgar tongue as if they vvere in Latin yea and often take them in a vvrong peruerse and pernitious sense vvhich lightly they could not haue done in Latin Vve say that such as vvould learne in deuotion and humilitie may and must rather vvith diligence learne the tongue that such Diuine things be vvritten in or vse other diligence in hearing sermons and instructions then for a fevv mens not necessarie knovvledge the holy vniuersal order of Gods Church should be altered For if in the kingdom of England onely it be not conuenient necessarie nor almost possible to accommodate their Seruice booke to euery prouince and people of diuers tongues hovv much lesse should the vvhole Church so do consisting of so many differences Neither doth the Apostle in al this Chapter appoint any such thing to be done but admonisheth them to pray and labour for the grace of vnderstanding and interpretation or to get others to interprete or expound vnto them And that much more may vve doe concerning the Seruice in Latin vvhich is no strange nor miraculously gotten or vnderstood tongue but common to the most and cheefe churches of the vvorld and hath bene since the Apostles time daily vvith al diligence through out al these partes of Christendom expounded in euery house schole church and pulpit and is so vvel knovven for euery necessarie part of the diuine Seruice that by the diligence of parents Maisters and Curates euery Catholike of age almost can tel the sense of euery ceremonie of the Masse vvhat to ansvver vvhen to say Amen at the Priestes benediction vvhen to confesse vvhen to adore vvhen to stand vvhen to kneele when to receiue vvhat to receiue vvhen to come vvhen to depart and al other dueties of praying and seruing sufficient to saluation And thus is it euident that S. Paul speaketh not of the common tonges of the Churches Seruice Secondly it is as certaine that he meaneth not nor vvriteth any vvord in this place of the Churches publike Seruice praier or ministration of the holy Sacrament vvherein the Office of the Church specially consisteth but onely of a certaine exercise of mutual conference wherein one did open to an other and to the assemblie miraculous giftes and graces of the Holy Ghost and such Canticles Psalmes secrete Mysteries sorts of Languages and other Reuelations as it pleased God to giue vnto certaine both men and vvomen in that first beginning of his Church In doing of this the Corinthians cōmitted many disorders turning Gods gifts to pride and vanitie and namely that gift of tonges vvhich being in deede the least of al giftes yet most puffed vp the hauers and novv also doth commonly puffe vp the professors of such knovvledge according as S. Augustine vvriteth thereof This exercise and the disorder thereof vvas not in the Church for any thing we can reade in antiquitie these fourtene hundreth yeres and therfore neither the vse nor abuse nor S. Paules reprehēsion or redressing thereof can concerne any vvhit the Seruice of the Church Furthermore this is euident that the Corinthians had their Seruice in Greeke at this same time and it vvas not done in these miraculous tonges Nothing is meant then of the Church Seruice Againe the publike Seruice had but one language in this exercise they spake in many tonges In the publike Seruice euery man had not his ovvne special tongue his special Interpretation special Reuelation proper Psalmes but in this they had Againe the publike Seruice had in it the ministration of the holy Sacrament principally vvhich vvas not done in this time of conference For into this exercise vvere admitted Catechumens and Infidels and vvhosoeuer vvould in this vvomen before S. Paules order did speake and prophecie so did they neuer in the Ministration of the Sacrament vvith many other plaine differences that by no meanes the Apostles vvordes can be rightly and truely applied to the Corinthians Seruice then or ours novv Therfore it is either great ignorance of the Protestants or great guilfulnes so vntruely and peruersly to apply them Neither is here any thing meant of the priuate praiers vvhich deuout persons of al sortes and sexes haue euer vsed specially in Latin as vvel vpon their Primars as Beades For the priuate praiers here spoken of vvere psalmes or hymnes and sonnets nevvly inspired to them by God and in this conference or prophecying vttered to one an others comfort or to them selues and God onely But the praiers psalmes and holy vvordes of the Christian people vsed priuately are not composed by them nor diuersely inspired
the kingdom of God neither shal corruption possesse incorruption ✠verse 51 Behold I tel you a mysterie Vve shal al in deede rise againe but vve shal not al be changed ✠verse 52 In a moment in the tvvinkling of an eie at the * last trompet for * the trompet shal sound and the dead shal rise againe incorruptible and vve shal be changed ✠verse 53 For this corruptible must doe on incorruption this mortal doe on immortalitie ✠verse 54 And vvhen this mortal hath done on immortalitie then shal comme to passe the saying that is vvritten Death is svvallovved vp in victorie ✠verse 55 Death vvhere is thy victorie Death vvhere is thy sting ✠verse 56 And the sting of death is sinne and the povver of sinne is the Lavv. ✠verse 57 But thankes be to God that hath giuen vs the victorie by our Lord IESVS Christ ⊢ ✠verse 58 Therfore my beloued brethren be stable vnmoueable abounding in the worke of our Lord alvvaies knovving that your labour is not vaine in our Lord. ANNOTATIONS CHAP. XV. â—â— Vvith me God vseth not man as a brute beast or a blocke but so vvorketh in him and by him that free wil may concurre in euery action vvith his grace vvhich is alvvaies the principal The heretikes to auoid this concurrence in vvorking labouring translate vvhich is vvith me vvhere the Apostle rather saith vvhich laboureth vvith me â—â— Let vs eate and drinke S. Ambrose applieth these vvordes to our Christian Epicurians that taks avvay fasting and deny the merite thereof Hovv can vve be saued saith he if we vvash not avvay our sinnes by fasting seeing the scriptures say fasting and almes deliuer from sinne Vvhat are these nevv maisters then that exclude al merite of fasting is not this the very voice of the heathen saying Let vs eate and drinke to morovv vve shal die li. 10. epist ep 82. CHAP. XVI He prescribeth an order for their contributing to the Christians at Hierusalem 3 promising to come vnto them 10 Of Timotheâ— and of Apollos comming thither 13 and so vvith exhortation and diuers commendations he endeth verse 1 AND concerning the collections that are made for the saincts as I haue ordeined to the Churches of Galatia so doe ye also ✠verse 2 In the first of the Sabboth let euery one of you put a part vvith him self laying vp vvhat shal vvel like him that not vvhen I come then collections be made ✠verse 3 And vvhen I shal be present vvhom you shal approue by letters them vvil I send to carie your grace into Hierusalem ✠verse 4 And if it be vvorthie that I also goe they shal goe vvith me ✠verse 5 And I vvil come to you vvhen I shal haue passed through Macedonia for I vvil passe through Macedonia ✠verse 6 And vvith you perhaps I vvil abide or vvil vvinter also that you may bring me on my vvay vvhithersoeuer I goe ✠verse 7 For I vvil not novv see you by the vvay for I hope that I shal abide vvith you some litle time if our Lord wil permit ✠verse 8 But I vvil tarie at Ephesus vntil Pentecost ✠verse 9 For a great doore and euident is opened vnto me and many aduersaries ✠verse 10 And if Timothee come see that he be vvithout feare vvith you for he vvorketh the vvorke of our Lord as also I. ✠verse 11 Let no maÌ„ therfore despise him but coÌ„duct ye him in peace that he may come to me for I expect him vvith the brethren ✠verse 12 And of brother Apollo I doe you to vnderstand that I much intreated him to come to vnto you vvith the brethren at all it vvas not his minde to come novv but he vvil come vvhen he shal haue leisure ✠verse 13 Vvatch ye stand in the faith doe manfully be strengthened ✠verse 14 Let al your things be done in charitie ✠verse 15 And I beseeche you brethren you knovv the house of Stéphanas and of Fortunátus that they are the first fruites of Achaia haue ordeined them selues to the ministerie of the saincts ✠verse 16 that you also be subiect to such and to euery one that helpeth and laboureth with vs. ✠verse 17 And I reioyce in the presence of Stephanas and Fortunatus and Achaicus because that vvhich you vvanted they haue supplied ✠verse 18 For they haue refreshed both my spirit and yours Knovv them therfore that are such ✠verse 19 The churches of Asia salute you Aquila and Priscilla vvith their domestical church salute you much in our Lord. ✠verse 20 Al the brethren salute you Salute one an other in a holy kisse ✠verse 21 The salutation vvith mine ovvne hand Paules ✠verse 22 If any man loue not our Lord IESVS Christ be he anáthema Maranatha ✠verse 23 The grace of our Lord IESVS Christ be vvith you ✠verse 24 My charitie be vvith you al in Christ IESVS Amen ⧠THE ARGVMENT OF THE SECOND EPISTLE TO THE CORINTHIANS FOR the time vvhen this Epistle vvas vvritten looke the Argument of the epistle to the Romanes to vvit about the eightenth yere after his conuersion our Lordes passion because in the 11 chapter he maketh mention of 14 yeres not only after his Conuersion as to the Galatians but also after his rapte vvhich seemeth to haue bene when he vvas at Hierusalem Act. 9 26. foure yeres after his Conuersion Gal. 1 18 in a traunce or excesse of minde as he calleth it Act. 22 17. Is vvas vvritten at Troas it is thought and sent by Titus as vve reade chap. 8. It is for the most part against those false Apostles vvhom in the first part of the first to the Corinthians be noted or rather spared but novv is constrained to deale openly against them to defend both his ovvne person vvhich they sought to bring into contempt making vvay thereby to the correption of the Corinthians and vvithall to mainteine the excellencie of the Ministerie and Ministers of the nevv Testament aboue vvhich they did magnifie the Ministerie of the old Testament bearing themselues very high because they vvere Ievves Against these therefore S. Paule auoucheth the preeminent povver of his Ministerie by vvhich povver also he giueth a pardon to the incestuous fornicator vvhom he excommunicated in the last Epistle seeing novv his penance and againe threateneth to come excoÌ„municate those that had greuously sinned and remained impenitent Tvvo chapters also he interposeth of the couÌ„tributions to the church of Hierusalem mentioned in his last exhorting them to doe liberally and also to haue all in areadines against his comming THE SECOND EPISTLE OF PAVL TO THE CORINTHIANS CHAP. I. By his troubles in Asia he comforteth them and against his Aduersaries the false apostles of the levves alleageth to them the testimonie of his ovvne and also of their conscience 17 ansvvering them
or from him self to change euery yere or in euery epistle to forme of his former teaching to come daily vvith nevv deuises repugnant to his ovvne rules vvere not agreable to an Apostle and true teacher of Christ but proper to false prophets and Heretikes Vvhereof vve haue notorious examples in the Protestants vvho being destitute of the spirit of peace concord constancie vnitie and veritie as they varie from their ovvne vvritings vvhich they retract reforme or deforme continually so both in their preachings forme of Seruice they are so restles changeable and repugnant to them selues that if they vvere not kept in avve vvith much a do by temporal lavves or by the shame and rebuke of the vvorld they vvould coine vs euery yere or euery Parliament nevv Communions nevv faithes and nevv Christes as you see by the manifold endeuours of the Puritans And this to be the proper note of false Apostles and Heretikes see in S. Irenâ—us li. â— c. 18. and Tertul. de praescript S. Basil ep 82. 22. Hath sealed The learned Diuines proue by this place and by the like in the fourth to the Ephesians that the Sacrament of Baptisme doth not onely giue grace but imprinteth and sealeth the soule of the baptized vvith a spiritual signe marke badge or token vvhich can neuer be blotted out neither by sinne heresie apostasie nor other vvaies but remaineth for euer in man for the cognisance of his Christendom and for distinction from others vvhich vvere neuer of Christes fold by vvhich also he is as it were consecrated and deputed to God made capable and partaker of the rightes of the Church and subiect to her lavves and discipline See S. Hierom in 4. Ephes S. Ambrose li. 1 de Sp. sancto cap. 6. S. Cyril Hierosol Catechesi â—7 at the end and S. Dionysius Areopag c. 2. Eccl. Hierarch The which fathers expresse that spiritual signe by diuers agreable names vvhich the Church and most Diuines after S. Augustine call the character of Baptisme by the truth and force of vvhich spiritual note or marke of the soul he specially conuinceth the Donatistes that the said Sacrament though giuen and ministred by Heretikes or Schismatikes or vvho els so euer can neuer be reiterated See ep â—7 li. 6 cont Donatist cap. 1. li. 2 cont Parmenianum 6. 1â— As the like indeleble characters giuen also by the Sacraments of Confirmation and Orders do make those also irreiterable and neuer to be receiued but once Vvhereas al other Sacraments sauing these three may be often receiued of the self same person And that holy Orders can not be iterated see S. Augustine li. 2 cont Parmen c. 13. li. de bono coniug c. 24. and S. Gregorie li. 2 Rggist ep 32. The like of Confirmation is decreed in the most auÌ„cient Councel Tarracon cap. 6. Finally that this character is giuen onely by these said three Sacraments and is the cause that none of them can be in any man repeated or reiterated see the decrees of the Councels Florentine and Trent Vvhich yet is no nevv deuise of them as the Heretikes falsely affirme but agreable as you see both to the Scriptures and also to the auncient fathers and Councels â—4 Not because vve ouerrule Caluin and his seditious Sectaries vvith other like vvhich despise dominion as S. Iude describeth such vvould by this place deliuer them selues from al yoke of spiritual Magistrates and Rulers namely that they be subiect to no man touching their faith or for the examination and trial of their doctrine but to God and his vvord onely And no maruel that the male factors and rebelles of the Church vvould come to no tribunal but Gods that so they may remaine vnpunished at least during this life for though the Scriptures plainely condemne their heresies yet they could vvrithe them selues out by false gloses constructions corruptions and denials of the bookes to be Canonical if there vvere no lavves or iudicial sentence of men to rule and represse them Notvvithstanding then these vvordes of S. Paul vvhereby onely tyrannical insolent and proud behauiour and indiscrete rigor of Prelates or Apostles tovvards their flockes is noted as also in the first of S. Peter cap. 5. the Greeke vvord in these places and in the Gospel Mt. 20 25. Mr. 10 42. signifying lordly and insolent dominion yet he had and exercised iust ruâ—e preeminence and prelacie ouer them not onely for their life but also and principally touching their faith for he might did call them to account for the same and excoÌ„municated heretikes for foresaking their faith 1 Cor. 4 5. 2 Cor. 10 4. 13 10. 1 Tim. 1 20. Tit. â— 11. And al Christian men are bound to obey their lavvful Prelates in matters of faith and doctrine specially and must not vnder that ridiculous pretence of obeying Gods vvord onely vvhich is the shifte of al other Heretikes as Anabaptistes Arians and the like as vvel as the Protestants disobey Gods Church Councels and their ovvne Pastors and Bishops vvho by the Scriptures haue the regiment of their soules and may examine and punish as vvel Iohn Caluin as Simon Magus for falling from the Catholike faith for though God alone be the Lord author and giuer of faith yet they are his * cooperators and coadiutors by vvhom the faithful do beleeue and be preserued in the true faith and be defended from vvolues vvhich be Heretikes seeking to corrupt them in the same And this same Apostle * chalengeth to be their father as he that begat and formed them by his preaching in Christ CHAP. II. Prosecuting the true cause vvhich in the last chapter he gaue of his not comming 6 he pardoneth novv after some part of penance him that for incest he excommunicated in the last epistle requiring them obediently to consent therevnto 12 Then of his going from Troâ—â— into Macedonia God euery vvhere giuing him the triumph verse 1 AND I haue determined vvith my self this same thing not to come to you againe in sorovv ✠verse 2 For if I make you sorie and who is it that can make me glad but he that is made sorie by me ✠verse 3 And this same I vvrote to you that I may not vvhen I come haue sorovv vpon sorovv of the vvhich I ought to reioyce trusting in you al that my ioy is the ioy of you al. ✠verse 4 For of much tribulation and anguish of hart I vvrote to you by many teares not that you should be made sorie but that you may knovv vvhat charitie I haue more aboundantly tovvard you ✠verse 5 And if any man hath made sorovvful not me hath he made sorovvful but in part that I burden not al you ✠verse 6 To him that is such a one ″ this rebuke sufficeth that is giuen of many ✠verse 7 so that coÌ„trariewise you should rather pardon and comfort him lest perhaps such an one be svvallovved vp vvith ouer great sorovv âœ
verse 8 For the vvhich cause ″ I beseeche you that you confirme charitie tovvard him ✠verse 9 For therfore also haue I written that I may knovv the experiment of you vvhether in al things you be ″ obedient ✠verse 10 And vvhom you haue pardoned any thing ″ I also For my self also that vvhich I pardoned if I pardoned any thing ″ for you ″ in the person of Christ ✠verse 11 that vve be not ″ circumuented of Satan for vve are not ignorant of his cogitations ✠verse 12 And vvhen I vvas come to Troas for the Gospel of Christ and a doore vvas opened vnto me in our Lord ✠verse 13 I had no rest in my spirit for that I found not Titus my brother but bidding them fare vvel I vvent forth into Macedonia ✠verse 14 And thankes be to God vvho alvvaies triumpheth vs in Christ IESVS and manifesteth the odour of his knovvledge by vs in euery place ✠verse 15 For vve are the good odour of Christ vnto God in them that are saued and in them that perish ✠verse 16 To some in deede the odour of death vnto death but to others the odour of life vnto life And to these things vvho is so sufficient ✠verse 17 For vve are not as very many ″ adulterating the vvord of God but of sinceritie and as of God before God in Christ vve speake ANNOTATIONS CHAP. II. â— This rebuke sufficeth This Corinthian for incest vvas excommunicated and put to penance by the Apostle as appeareth in the former Epistle c. 5. And here order is giuen for his absolution and pardoning Vvherein first vve haue a plaine example and proofe of the Apostolike povver there of binding and here of loosing there of punishing here of pardoning there of retaining sinnes here of remission Secondly vve may hereby proue that not onely amendment ceasing to sinne or repentance in hart and before God alone is alvvaies ynough to obteine ful reconcilement vvhereas vve see here his separation also from the faithful and the Sacraments and from al companie or dealing vvith other Christian men besides other bodily affliction al vvhich called of the Apostle before interitus carnis the destruction of the flesh and named here Rebuke or as the * Greeke word also importeth mulct penaltie correction chastisment were enioyned him by the Apostles commaundement in the face of the Church and by the offender patiently susteined so long Thirdly we see that it lieth in he handes of the Apostles Bishops and spiritual Magistrates to measure the time of such penance or discipline not onely according to the weight of the offence committed but also according to the weaknes of the persons punished and other respectes of time and place as to their wisedom shal be thought most agreable to the parties good and the Churches edification Lastly by this vvhole hardling of the offenders case we may refute the vvicked heresie of the Protestants that vvould make â—he simple beleeue no punishment of a mans ovvne person for sinnes coÌ„mitted nor penance enioyned by the Church nor any paines temporal or satisfaction for our life past to be necessarie but al such things to be superfluous because Christ hath satisfied ynough for all Vvhich Epicurian doctrine is refelled not onely hereby but also by the Prophets Iohn the Baptistes Christes and the Apostles preaching of penance and condigne workes or fruites of repentance to euery man in his ovvne person and not in Christes person onely and by the vvhole life and most plaine speaches and penitential canons of the holy doctors and Councels prescribing times of penance commending penance enioyning penance and continually vsing the word satisfaction in this case through out al their vvorkes as our Aduersaries them selues can not but confesse 8. I beseche you They vvhich at the beginning did beare to much vvith the offender and seemed Ioâ—h to haue him excommunicated in so austere maner yet through their obedience to the Apostle became on the other side so rigorous and so farre detested the malefactor after he vvas excommunicated that the Apostle novv meaning to absolue him vvas glad to intreate and commaund them also to accept him to their companie and grace againe 9. Obedient Though in the last chapter he discharged him self of tyrannical dominion ouer them yet he chalengeth their obedience in al things as their Pastor and Superior and consequently in this point of receiuing to mercie the penitent Corinthian Vvhereby vve see that as the power and authoritie of excommunicating so of absoluing also vvas in S. Paules person though both vvere to be done in the face of the Church els he vvould not haue commaunded or required their obedience 10. I also The Heretikes and others not vvel founded in the Scriptures and antiquitie maruel at the Popes pardons counting them either fruitles or vnlavvful or no elder then S. Gregorie But in deede the authoritie power and right of them is of Christes ovvne vvord and commission principally giuen to Peter and so aftervvard to al the Apostles and in their persons to al the cheefe Pastors of the Church vvhen it vvas said Whatsoeuer you loose in earth shal be loosed in heauen By vvhich commission the holy Bishops of old did cut of large peeces of penance enioyned to offenders and gaue peace grace or indulgence * before they had accomplished the measure of their appointed or deserued punishment and that is to giue pardon And so S. Paul here did tovvardes the Corinthian vvhom he assoiled of mere grace and mercie as the vvord donare or â—endonare doth signifie when he might longer haue kept him in penance and temporall affliction for his offence Vvherof though he had already before God invvardly repented yet vvas he iustly holden vnder this correction for some satisfaction of his fault past during the Apostles pleasure To remit then the temporal punishment or chastisment due to sinners after the offence it self and the guilt therof be forgiuen of God is an Indulgence or pardon vvhich the principal Magistrates of Gods Church by Christes vvarrant and the Apostles example haue euer done being no lesse authorised to pardon then to punish and by imitation of our Maister who forgaue * the aduouteresse and diuers other offenders not only their sinnes but also often the temporal punishments due for the same are as much giuen to mercie as to iustice 10. For you Theodorete vpon this place saith that the Apostle gaue this pardon to the Corinthian at the intercession of the blessed men Timotheus and Titus And we may read in sundrie places of S. Cyprian namely that Indulgences or remissions vvere giuen in the primitiue Church by the mediation of holy Confessors or Martyrs and by coÌ„municating the satisfactorie vvorkes of one to another to vvhich end they gaue their letters to Bishops in the behalfe of diuers their ChristiaÌ„ brethreÌ„ a thing most agreable to the
mutual entercourse that is betvvene the members of Christes mystical body and very ansvverable to Gods iustice * vvhich by supply of the one sort that aboundeth standeth entire in respect of the other sort also that wanteth In vvhich kinde the Apostle confesseth that him self by his suffering and tribulations supplieth the vvantes of such passions as Christ hath to suffer not in his ovvne person but in his body vvhich is his Church Vvherevpon vve inferre most assuredly that the satisfactorie and penal vvorkes of holy Sainctes suffered in this life be communicable and applicable to the vse of other faithful men their fellovv-members in our Lord and to be dispensed according to euery ones necessitie and deseruing by them vvhom Christ hath constituted ouer his familie and hath made the dispensers of his treasures 10. In the person of Christ For that many might of ignorance or pride reproue the practise of Gods Church and her Officers or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort S. Paul doth purposely and precisely tell them that he doth giue pardon as Christes Vicar or as bearing his person in this case and therfore that no man may maruel of his povver herein except he thinke that Christes povver authoritie and commission is not sufficient to release temporal punishment due to sinners And this to be the proper meaning of these vvordes In the person of Christ and not as the Protestants vvould haue it the better to auoid the former conclusion of the Apostles giuing indulgence In the face or sight of Christ you may easily vnderstand by the Apostles like insinuation of Christes povver vvhen he committed this offender to Satan affirming that he gaue that sentence in the name and vvith the vertue or povver of our Lord IESVS CHRIST In al vvhich cases the Protestants blindnes is exceding great vvho can not see that this is not the vvay to extol Christes povver to deny it to his Priests seing the Apostle chalengeth it by that that Christ hath such povver that him self doth it in his name vertue and person So novv in this and in no other name giue Popes and Bishops their pardons Vvhich pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen is not so great a matter as the remission of the sinne it self vvhich yet the Priests * by expresse commission do also remitte 11. Circumuented of Satan Vve may see hereby that the dispensation of such discipline and the releasing of the same be put into the povver and handes of Gods ministers to deale more or lesse rigorously to pardon sooner or later punish longer or shorter vvhile as shal be thought best to their vvisedom for the end of al such correction or pardoning must be the saluation of the parties soul as the Apostle noted 1 Cor. 5 5. Vvhich to some and some certaine times may be better procured by rigour of discipline then by indulgence to some others by leuitie and humane dealing so pardoning of penance is called in old Councels rather then by ouermuch chastisemeÌ„â— for consideration vvhereof in some ages of the Church much discipline great penance and satisfaction vvas both enioyned and also vvillingly susteined and then vvas the lesse pardoning and fevver indulgences because in that voluntary vse and acceptation of punishment and great zeale and feruor of spirit euery man fulfilled his penancÌ„e and fevv asked pardon Novv in the fall of deuotion and lothsomnes that men commonly haue to do great penance though the sinnes be far greater then euer before yet our holy mother the Church knovving vvith the Apostle the cogitations of Satan hovv he vvould in this delicate time driue men either to desperation or to forsake Christ and his Church and al hope of saluation rather then they vvould enter into the course of canonicall discipline enioyneth small penance and seldom vseth extremitie vvith offenders as the holy Bishops of the primitiue Church did but condescending to the vveaknes of her children pardoneth exceding often and much not onely al enioyned penance but also al or great partes of vvhat punishment temporal so euer due or deserued either in this vvorld or in the next As for the Heretikes vvhich neither like the Churches lenitie and pardoning in these daies nor the old rigor of the primitiue Church they be like to the Ievves â— that condemned Iohn the Baptist of austeritie and Christ of to much freedom and libertie not knovving nor liking in deede either Christes ordinance and commission in binding or loosing or his prouidence in the gouernement of the Church 17. Adulterating The Greeke vvord signifieth to make commoditie of the vvord of God as vulgar Vinteners do of their vvine Vvhereby is expressed the peculiar trade of al Heretikes and exceding proper to the Protestants that so corrupt Scriptures by mixture of their ovvne phantasies by false traÌ„slations glosses colorable and pleasant commentaries to deceiue the tast of the simple as tauerners and tapsters do to make their vvines salable by manifold artificial deceites The Apostles contrarievvise as all Catholikes deliuer the Scriptures and vtter the vvord of God sincerely and entirely in the same sense and sort as the fathers left them to the Church interpreting them by the same Spirit by vvhich they vvere vvritten or spoken CHAP. III. Lest the Iudaical false Apostles should obiect againe that he praiseth him self he saith that the Corinthians are his commendation and they in their hartes being iustified by his ministerie he thereof inferreth that the ministers of the nevv Testament are farre more glorious them they of the old 12 and our people more lightened then theirs verse 1 BEGIN we againe to commend our selues or do vve neede as certaine epistles of commendation to you or from you ✠verse 2 Our epistle you are vvritten in our hartes vvhich is knovven and read of al men ✠verse 3 being manifested that you are ″ the epistle of Christ ministred by vs vvritten not vvith inke but vvith the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart ✠verse 4 And such confidence vve haue by Christ God ✠verse 5 not that vve be sufficient to thinke any thing ″ of our selues as of our selues but our sufficience is of God ✠verse 6 Vvho also hath made vs meete ministers of the nevv â—estament not in the letter but in the Spirit For ″ the letter killeth but the Spirit quickeneth ✠verse 7 And if the ministration of death with letters figured in stones vvas in glorie so that the children of Israël could not behold the face of Moyses for the glorie of his countenaÌ„ce that is made void ✠verse 8 how shal not the ministration of the Spirit be more in glorie ✠verse 9 For if the ministratioÌ„ of damnation be in glorie
vveake in this part Vvherein any man dare I speake folishly I dare also ✠verse 22 * They are Hebrevves and I. They are Israëlites and I. They are the seede of Abraham and I. ✠verse 23 They are the ministers of Christ and I. I speake as one scarse vvise more I in many moe labours in prisons more aboundantly in stripes aboue measure in deathes often ✠verse 24 Of the Ievves fiue times did I receiue * fourtie sauing one ✠verse 25 Thrise vvas I beaten * vvith roddes * once I vvas stoned thrise I suffred * shipvvracke night and day haue I been in the depth of the sea ✠verse 26 in iourneying often perils of vvaters perils of theeues perils of my nation perils of Gentiles perils in the citie perils in the wildernes perils in the sea perils among false brethren ✠verse 27 in labour and miserie in much vvatchings in hunger and thirst in fastings often in colde and nakednes ✠verse 28 beside those things which are outwardly my daily instance the carefulnes of al churches ✠verse 29 Vvho is vveake and I am not vveake vvho is scandalized and I am not burnt ✠verse 30 If I must glorie I vvil glorie of the things that concerne my infirmitie ✠verse 31 The God and Father of our Lord IESVS Christ vvho is blessed for euer knovveth that I lie not ✠verse 32 * At Damascus the Gouernour of the nation vnder Aretas the king kept the citie of the Damascenes for the apprehend me ✠verse 33 and through a vvindovv in a basket vvas I let dovvne by the vvall and so escaped his handes ANNOTATIONS CHAP. XI â— From the simplicitie People fall from their first faith virginitie and simplicitie in Christ not by sodeÌ„ reuolt but by litle litle in giuing eare to the subtil persuasioÌ„ of the Serpent speaking to theÌ„ by the svveete mouthes illurementes of Heretikes of vvhich kind of seductioÌ„ he giueth Eue for an example vvho vvas by her greedy desire of knovvledge and the Diuels promis of the same dravven from the natiue simplicitie and obedience to God as at this day promis and pretense of knovvledge driueth many a poore soul from the sure true sincere and onely beleefe of Gods Church 6. Rude in speach Hereby vve see that the seditious and false teachers haue often the gift of eloquence vvhereby the simple he easily beguiled Such vvere Corè and Dathan as Iosephus vvriteth Antiq. li. 4 c. â— for the same S. Augustine li. 5 Confes c. 〈…〉 calleth the Heretike Faustus Manichaeus magnum laqueum Diaboli a great snare of the Diuel saying that he passed the glorious Doctor S. Ambrose in shevv of vvordes but farre inferior to him vvithout al comparison in substance and matter In vvhich sort the Apostle here is glad to compare him self vvith the false Apostles vvhom the Corinthians did folovv and extoll farre aboue him by reason of their eloquence graunting to them that gift but chalenging to him self superioritie in knovvledge vvhich al vvise men preferre before vaine vvordes And it is the bane of our poore countrie that the people novv a daies giue credit rather to nevv orators and folish yonkers for their svveete speaches then to the glorious Doctors of Christes Church for their singular knovvledge and more graue eloquence CHAP. XII 〈…〉 of his incomparable visions â— but for humilitie liketh better to talke of his infirmities 11 putting the fauâ—s in the Corinthians for that he is faine thus to rehearse his ovvne commendation 〈◊〉 Vvhere againe he reasoneth the matter vvith them like 〈◊〉 father vvhy they should preferre those false Apostles before him 20 And feareth left at his comming he shal be compelled to excommunicate many of them verse 1 IF I must glorie it is not expedient in deede but I vvil come to the ″ visions and reuelatioÌ„s of our Lord. ✠verse 2 I knovv a man in Christ aboue fourtene yeres agoe vvhether in the body I knovv not or out of the body I knovv not God doth knovv such a one rapt euen to the third heaueÌ„ ✠verse 3 And I knovv such a man vvhether in the body or out of the body I knovv not God doth know ✠verse 4 that he vvas rapt into Paradise heard secrete vvordes which it is not lavvful for a man to speake ✠verse 5 For such an one I vvil glorie but for my self I vvil glorie nothing sauing in my infirmities ✠verse 6 For and if I vvil glorie I shal not be foolish for I shal say truth but I spare lest any maÌ„ should esteeme me aboue that vvhich he seeth in me or heareth any thing of me ✠verse 7 And lest the greatnes of the reuelations might extoll me there vvas giuen me a pricke of my flesh an angel of Satan to buffet me ✠verse 8 For the vvhich thing thrise I besought our Lord that it might depart from me ✠verse 9 and he said to me My grace sufficeth thee for povver is perfited in infirmitie Gladly therfore vvil I glorie in mine infirmitie that the povver of Christ may dvvel in me ⊢ ✠verse 10 For the vvhich cause I please my self in infirmities in contumelies in necessities in persecutions in distresses for Christ for vvhen I am vveake then am I mightie ✠verse 11 I am become foolish you haue compelled me For I ought to haue been commended of you for I haue been nothing lesse then they that are aboue measure Apostles although I am nothing ✠verse 12 Yet the signes of my Apostleship haue been done vpon you in al patience ″ in signes vvoÌ„ders and mighty deedes ✠verse 13 For vvhat is there that you haue had lesse then the other churches but that I my self haue not burdened you Pardon me this iniurie ✠verse 14 Behold novv the third time I am ready to come to you and I vvil not be burdenous vnto you For I seeke not the things that are yours but you For neither ought the childreÌ„ lay vp treasures for the parents but the parents for the children ✠verse 15 But I most gladly vvil bestovv vvil my self moreouer be bestovved for your soules although louing you more I am loued lesse ✠verse 16 But be it so I haue not burdened you but being craftie I tooke you by guile ✠verse 17 Haue I circumuented you by any of them vvhom I sent to you ✠verse 18 I requested Titus and I sent vvith him a brother Did Titus circumuent you vvalked vve not vvith one spirit not in the self same 〈◊〉 ✠verse 19 Of old thinke you that vve excuse our selfe 〈…〉 Before God in Christ vve speake but al things 〈…〉 for your edifying ✠verse 20 For I feare lest perhaps vvhen I come I finde you not such as I vvould and I befound of you such an one as you vvould not lest perhaps coÌ„tentions emulatioÌ„s stomakings dissensions detractions vvhisperings svvellings seditions be among
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
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
say alvvaies Dimitte noâ—is debita nostra Forgiue vs our detes August li. 2. Retract c. 18. 29. At Christ the Church It is an vnspeakable dignitie of the CHVRCH vvhich the Apostle expresseth often els vvhere but specially in this vvhole passage to be that creature onely for vvhich Christ effectually suffered to be vvashed and embrued vvith vvater and bloud issuing out of his holy side to be nourished vvith his ovvne body for so doth S. Irenaeus expound li 5. in principio to be his members to be so ioyned vnto him as the body and members of the same flesh bone and substance to the head to be loued and cherished of him as vvife of husband yea to be his vvife and most deere spouse taken and formed as S. Augustine often saith out of his ovvne side vpon the Crosse as Eue our first father Adams spouse vvas made of his tibbe In Psal 126. in Psal 127. tract 9 in Ioan. tract 120. In respect of vvhich great dignitie and excellencie the same holy father affirmeth the CHVRCH to be the principal creature and therfore named in the Creede next after the Holy Ghost and he proueth against the Macedonians the Holy Ghost to be God because he is named before the Church in the confession of our faith Of vvhich Incomparable excellencie of the Church so beloued of Christ and so inseparatly ioyned in mariage vvith him if the Heretikes of our time had any sense or consideration they vvould neither thinke their coÌ„temptible companie or coÌ„gregation to be the glorious spouse of our Lord nor teach that the Church may erre that is to say may be diuorced from her spouse for Idolatrie superstition Heresie or other abominations Vvherevpon one of these absurdities vvould ensue that either Christ may sometimes be vvithout a Church spouse in earth as he vvas al the vvhile there vvere no Caluinists if their Church be the spouse of Christ or els if the Catholike Church onely is and hath been his vvife and the same haue such errors as the Heretikes falsely pretend that his vvife so deere and so praised here is notvvithstanding a very vvhoore Vvhich horrible absurdities proue and conuince to any man of common sense both that the Catholike Church alvvaies is and that it teacheth truth alvvaies and to honour God truely and sincerely alvvaies vvhatsoeuer the adulterous generation of Heretikes thinke or blaspheme â—â— This is a great Sacrament Mariage a great SacrameÌ„t of Christ and his Church prefigured in the first pareÌ„ts Adam saith S. Augustine tract 15 in Io. vvho vvas a forme or figure of him that vvas to come yea rather God in him gaue vs a great token of a Sacrament For both he deserued sleeping to take a vvise and of his ribbs his vvife vvas made vnto him because of Christ sleeping on the Crosse the Church vvas to be made out of his side In an other place he maketh Matrimonie a SacrameÌ„t of Christ and his Church in that that as the maried maÌ„ must forsake father mother and cleaue vnto his vvife so Christ as it vvere left his father exiâ—anâ—â—ing him self by his incarnatioÌ„ left the Synagogue his mother ioyned him self to the Church Li. 12 c. 8. cont Faustum In diuers other places he maketh it also a Sacrament specially in that it is an inseparable bond betvvixt tvvo and that can neuer be dissolued but by death signifying Christs perpetual and indissoluble coniunction vvith the Church his one onely spouse de Gen. ad lit li. 9 c. 7. Cont Pelag. de pec orig li. 2. c. 34. De fid et ep c. 7. De bono coniug c. 7. 18. And in an other place The good of Mariage saith he among the people of God is in the holines of a Sacrament De bono coÌ„iugali c. 24. Vvho vvould haue thought such mysteries and SacrameÌ„ts to be in Mariage that the ioyning of man vvife together should represent so great a myserie if the Apostle him self after him this holy father and others had not noted it or vvho can maruel that the holy Church taketh this to be a Sacrament and to giue grace of sanctification to the parties maried that they may liue together in mutual fidelitie bring vp their children in faith aud feare of God and possesse their vessel as the Apostle speaketh in sanctification and honour and not in passion of lust and ignominie as the Heathen do vvhich knovv not God and as our brutish nevv Maisters seeme to do that commend mariage aboue al things so farre as it feedeth their concupiscences but for grace Sacrament mysterie or sanctification thereby they care no more then the Heathen or brute beastes do And thus vve gather that matrimonie is a Sacrament and not of the Greeke vvord Mysterie onely as Caluin falsely saith not of the Latin vvord Sacrament both vvhich vve knovv haue of their nature a more general signification and that in the Scriptures also but vvhereas these names are here giuen to Matrimonie by the Apostle are not giuen in the Scriptures to Baptisme and the Eucharist let them tel vs vvhy they also apply these vvordes from their general signification to signifie specially and peculiarly those tvvo SacrameÌ„ts neuer so named expresly in Scripture and do not likevvise folovv the Catholike Church in calling matrimonie by the same name vvhich is here so called of the Apostle specially vvhereas the signification in it is as great as in any other of the Sacraments and rather greater CHAP. VI. Likevvise children and parents he exhorteth â— item seruants and maisters 〈◊〉 Then that al take courage in the might of God but so that vvithal they armâ— them selue considering vvhat mightie enemies they haue vvith al peeces of spiritual armour◠〈◊〉 praying alvvaies feruently and for him also verse 1 CHILDREN obey your parents in our Lord. for this is iust ✠verse 2 Honour thy father and thy mother vvhich is the first commaundement in the promis ✠verse 3 that it may be vvel vvith thee and thou maiest be long-liued vpon the earth ✠verse 4 And you fathers prouoke not your children to anger but bring them vp in the discipline and correption of our Lord. ✠verse 5 * Seruants be obedient to your lordes according to the flesh with feare and trembling in the simplicitie of your hart as to Christ ✠verse 6 not seruing to the eie as it vvere pleasing men but as the seruants of Christ doing the vvil of God froÌ„ the hart ✠verse 7 vvith a good vvil seruing as to our Lord and not to men ✠verse 8 Knovving that euery one vvhat good soeuer he shal doe that shal he receiue of our Lord vvhether he be bond or free ✠verse 9 And you maisters doe the same things to them remitting threatenings knovving that both their Lord and yours is in heauen and * acception of persons is not
and diuers other in holy vvrite proue that he merited for him self according to al learned mens iudgement As Apoc 5. The lambe that vvas slaine is vvorthie to receiue povver and Diuinitie And Heb. 2. We see IESVS for the passion of death crowned vvith glorie and honour See S. Augustine vpoÌ„ these vvordes of the Psalme 109. propterea exaltabit caput 10. Name of IESVS By the like vvickednes they charge the faithful people for capping or kneeling vvhen they heare the name of IESVS as though they vvorshipped not our Lord God therein but the syllables or letters or other material elemeÌ„ts vvhereof the vvord vvritten or spoken consisteth and al this by sophistications to dravv the people from due honour and deuotion tovvard CHRIST IESVS vvhich is Satans drift by putting scruples into poore simple mens mindes about his Sacraments his Saincts his Crosse his name his image such like to abolish al true religioÌ„ out of the vvorld and to make them plaine Atheists But the Church knovveth Satans cogitations and therfore by the Scriptures and reason vvarranteth and teacheth al her children to do reuerence vvhen so euer IESVS is named because Catholikes do not honour these things nor count them holy for their matter colour sound and syllables but for the respect and relation they haue to ouâ— Sauiour bringing vs to the remembrance and apprehension of Christ by sight hearing or vse of the same signes els vvhy make vve not reuerence at the name of Iesus the sonne of â—irach as vvel as of IESVS CHRIST And it is a pitieful case to see these prophane subtelties of Heretikes to take place in religion vvhich vvere ridiculous in al other trade of life Vvhen vve heare our Prince or Soueraine named vve may vvithout these scruples doe obeisance but tovvardes Christ it must be superstitious 12. With feare and trembling Against the vaine presumption of Heretikes that make men secure of their predestination and saluation he vvilleth the Philippians to vvorke their saluation vvith feare and trembling according to that other Scripture Blessed is the man that alvvaies iâ— fearful Prouerb 28 v. 14. 13. Worketh in you Of this thus saith S. Augustine Not because the Apostle saith it is God that vvorketh in you both to vvil and vvorke must vve thinke he taketh avvay our free vvill For if it vvere so then vvould he not a litle before haue vvilled them to vvorke their ovvne saluation vvith feare and trembling For vvhen they be commaunded to vvorke their free vvil is called vpon but vvith trembling and feare is added lâ—st by attributing their vvel vvorking to them selues they might be proud of their good deedes as though they vvere of them selues August de gratia lib. arbit c. 9. 17. The sacrifice The obedience of faith and matryrdom be so acceptable actes to God vvhen they be voluntarily referred to his honour that by a metaphore they be called sacrifice and pleasant hostes to God CHAP. III. He vvarnâ—th them of the False-apostles * shevving that him self had much more to bragge of in Iudaisme then they but that he maketh price of nothing but only of Christ and of Christian iustice and of suffering vvith him 12 vvherein yet he acknovvledgeth his imperfection 17 exhorting them to beare Christes Crosse vvith him and not to imitate those bellygods verse 1 FROM hence forth my brethren reioyce in our Lord. To vvrite the same things vnto you to me surely it is not tedious and to you it is necessarie ✠verse 2 See the dogges see the euil vvorkers see the concisioÌ„ ✠verse 3 For vve are the circumcision vvhich in spirit serue God and vve glorie in Christ IESVS and not hauing confidence in the flesh ✠verse 4 albeit I also haue confidence in the flesh ✠If any other man seeme to haue confidence in the flesh I more ✠verse 5 circumcised the eight day of the stocke of Israël of the tribe of Beniamin * an Hebrevv of Hebrevves * according to the Lavv a Pharisee ✠verse 6 according to emulation persecuting the Church of God according to the iustice that is in the Lavv conuersing vvithout blame ✠verse 7 But the things that vvere gaines to me those haue I esteemed for Christ detriments ✠verse 8 Yea but I esteeme al things to be detriment for the passing knovvledge of IESVS Christ my Lord for vvhom I haue made al things as detriment and do esteeme them as dung that I may gaine Christ ✠verse 9 and may be found in him not hauing ″ my iustice vvhich is of the Lavv but that vvhich is of the faith of Christ vvhich is of God iustice in faith ✠verse 10 to knovv him and the vertue of his resurrection and the societie of his passions configured to his death ✠verse 11 if by any meanes I may come to the resurrection vvhich is from the dead ✠verse 12 ″ Not that novv I haue receiued or novv am perfect but I pursue if I may comprehend vvherein I am also comprehended of Christ IESVS ⊢ ✠verse 13 Brethren I do not account that I haue comprehended Yet one thing forgetting the things that are behinde but stretching forth my self to those that are before ✠verse 14 I pursue to the marke to the price of the supernal vocation of God in Christ IESVS ✠verse 15 Let vs therfore as many as are perfect be thus minded and if you be any ″ othervvise minded this also God hath reuealed ' to you ✠verse 16 Neuerthelesse vvherevnto we are come that vve be of the same minde let vs continue in the same rule ✠verse 17 Be folovvers of me brethren obserue them that vvalke so as you haue our forme ✠verse 18 For * many vvalke vvhom often I told you of and novv vveeping also I tel you the enemies of the crosse of Christ ✠verse 19 vvhose end is destruction vvhose God is the belly and their glorie in their confusion vvhich minde vvorldly things ✠verse 20 But our conuersation is in heauen vvhence also vve expect the Sauiour our Lord IESVS Christ ✠verse 21 vvho vvil reforme the body of our humilitie configured to the body of his glorie according to the operation vvhereby also he is able to subdue al things to him self ANNOTATIONS CHAP. III. 9. My iustice Diuers Lutherans in their translations do shamfully mangle this sentence by transposing the vvordes and false poluting of the partes hereof to make it haue this sense that the Apostle vvould haue no iustice of his ovvne but onely that iustice vvhich is in Christ Vvhich is a false and heretical sense of the vvordes and not meant by S. Paul vvho calleth that a mans ovvne Iustice vvhich he chalengeth by the vvorkes of the Lavv or nature vvithout the grace of Christ and that Gods iustice as S. Augustine expoundeth this place not vvhich is in God or by vvhich God is
in your account ✠verse 18 But I haue al things and abound I vvas filled after I receiued of Epaphroditus the things that you sent an odour of svveetenes an ″ acceptable host pleasing God ✠verse 19 And my God supply al your lacke according to his riches in glorie in Christ IESVS ✠verse 20 And to God our father be glorie vvorld vvithout end Amen ✠verse 21 Salute ye euery saincte in Christ IESVS The brethren that are vvith me salute you ✠verse 22 Al the sainctes salute you but especially they are of Caesars house ✠The grace of our Lord IESVS Christ be vvith your spirit Amen ANNOTATIONS CHAP. IIII. 1. My ioy He calleth them his ioy and crovvne for that he expected the crovvne of euerlasting life as a revvard of his labours tovvardes them Vvhereby vve may learne also that besides the essential glorie vvhich shal be in the vision and fruition of God there is other manifold fellcitie incident in respect of creatures â— Sincere companion The English Bibles vvith one consent interprets the Greeke vvordes faithful yokefellovv perhaps to signifie as some vvould haue it that the Apostle here speaketh to his vvife but they must vnderstand that their Maisters Caluin and Beza mislike that exposition and * al the Greeke fathers almost much more reiect it and it is against S. Paules ovvne vvordes speaking to the vnmaried That it is good for them to remaine so euen as him self did 1 Cor. 7 8. Vvhereby it is euident he had no vvife and therfore meaneth here some other his coadiutor and fellovv-labourer in the Gospel 1â— Acceptable Hovv acceptable almes are before God vve see here namely vvhen it is giuen for religion to deuout persons for a recompense of spiritual benefites for so it putteth on the condition of an oblation or sacrifice offered to God and is most acceptable and svvete in his sight THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE COLOSSIANS THE Epistle to the Colossians is not only in sense but almost in vvordes also all one vvith the Epistle to the Ephesians and vvas sent also by the same messenger Tychicus c. 4 â— 7. And in it he maketh like mention of his bandes and sufferings c. 1. v. 24. and c. 4. v. 3 18. And therfore no doubt is vvas vvritten at Rome at the same time to vvitte in his last apprehension yet before he knevv of his martyrdom This difference there is that he had himself preached to the Ephesians but vvith the Colossians he had neuer bene as he signifieth c. 2. v. 1. Therefore although in matters of exhortation he be here briefer then to the Ephesians yet in matters of doctrine be is longer And generally he assureth them that to be the truth vvhich their Apostle Epaphras had taught them but namely he giueth them vvarning both of the Iudaical False-apostles vvho sought to corrupt them vvith some ceremonies of Moyses lavv and also of the Platonike Philosophers vvho reiected Christ vvho is in deede the head of the Church and Mediator to bring vs to God and in steed of him brought in certaine Angels as more excelleÌ„t then be vvhom they termed Minores dij teaching the people to sacrifice vnto them calling that humilitie that they might bring them to the great God Vvith vvhich falsehood the heresie of Simon Mague a long time deceiued many as vve reade in Epiph. har 21. Against such therefore S. Paul telleth the Colossians that Christ is the Creator of all the Angels God in person the head of the Church the principall in all respects that he is the Redeemer Mediator and pacifier betvvene God and men and therefore by him vve must goe to God so that vvhether vve pray our selues or desire any other in earth or in heauen to pray for vs al must be done as the Cath. Church in euery Collect doth Per Christum dominum nostrum that is through Christ our Lord. or per Do. nostrum Iesum Christum filium tuum qui tecum viuit regnat c. Vvhereby the Church professeth coÌ„tinually against such seductions both the Mediator ship and the Godhead of Christ THE EPISTLE OF PAVL TO THE COLOSSIANS CHAP. I. Saying that he thanketh God for their excellent faith and charitie and continually praieth for their encrease he doeth vvithal giue vvitnes to the preaching of their Apostle Epaphrâ—s and extelleth the grace of God in bringing them to Christ vvho is cheefe aboue al and peacemaker by his bloud This is the Gospel not of Epaphras alone but of the vniuersal Church and of Paul him self vvho also suffereth for it verse 1 PAVL an Apostle of IESVS Christ by the vvil of God and brother Timothee ✠verse 2 to them that are at Colossa sainctes and faithful brethren in Christ IESVS ✠verse 3 Grace to you and peace from God our Father and our Lord IESVS Christ Vve giue thankes to God and the Father of our Lord IESVS Christ alvvaies for you praying ✠verse 4 hearing your faith in Christ IESVS and the loue vvhich you haue tovvard al the saincts ✠verse 5 for the hope that is laid vp for you in heauen vvhich you haue heard in the vvord of the truth of the Gospel ✠verse 6 that is come to you as also in the vvhole vvorld it is and fructifieth and grovveth euen as in you since that day that you heard knevv the grace of God in truth ✠verse 7 as you learned of Epaphras our deerest fellovv-seruant vvho is a faithful minister of IESVS Christ for you ✠verse 8 vvho also hath manifested to vs your loue in spirit ✠verse 9 Therefore vve also from the day that vve heard it cease not praying for you and desiring that you may be filled vvith the knovvledge of his vvil in al vvisedom and spiritual vnderstanding ✠verse 10 that you may vvalke vvorthie of God in al things pleasing Fructifying in al good vvorke increasing in the knovvledge of God ✠verse 11 in al povver strengthened according to the might of his glorie in al patience and longanimitie vvith ioy ✠verse 12 giuing thankes to God and the Father vvho hath made vs vvorthy vnto the part of the lot of the sainctes in the light ✠verse 13 vvho hath deliuered vs from the povver of darkenes and hath translated vs into the kingdom of the sonne of his loue ✠verse 14 in vvhom vve haue redemption the remission of sinnes ⊢ ✠verse 15 vvho is thâ— * image of the inuisible God the first-borne of al creature ✠verse 16 because * in him vvere created al things in heauen and in earth visible and inuisible vvhether Thrones or Dominations or Principalities or Potestates ✠al by him in him vvere created ✠verse 17 and he is before al and al consist in him ✠verse 18 And he is the head of the body the CHVRCH vvho is the beginning first-borne of
of Timothee to Thessadonica they mette not at Athens againe but at Corinth The first three chapters of it are to confirme and comfort them against the tentations of those persecutions The other tvvo are of exhortation to liue according to his preceptes namely in sanctification of their bodies and not in fornication to loue one an other to comfort one an other about their frendes departed vvith the doctrine of the Resurrection and vvith continuall preparation to die the laietie to obey and the Cleargie to be diligent in euery point of their office THE FIRST EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh Gâ—â— for them â— and gathereth that they are elect because his preaching at their first conuersion vvas vvith diuine povver and they on the other side receiued it vvith al ioy notvvithstanding the great persecution that vvas raised against them verse 1 PAVL and Siluanus and Timothee to the Church of the Thessalonians in God the Father our Lord IESVS Christ Grace to you and peace ✠verse 2 Vve giue thankes to God alvvaies for al you making a memorie of you in our praiers without intermissioÌ„ ✠verse 3 mindeful of the vvorke of your faith and labour and of the charitie of the enduring of the hope of our Lord IESVS Christ before God and our father ✠verse 4 knovving brethren beloued of God your election ✠verse 5 that our Gospel hath not been to you in word only but in povver and the holy Ghost and in much fulnesse as you knovv vvhat maner of men vve haue been among you for your sakes ✠verse 6 And you became ″ folovvers of vs of our Lord receiuing the vvord in much tribulation vvith ioy of the holy Ghost ✠verse 7 so that you were made a paterne to al that beleeue in Macedonia in Achaia ✠verse 8 For from you vvas bruited the vvord of our Lord not only in Macedonia and in Achaia but in euery place your faith vvhich is to God vvard is proceded so that it is not necessarie for vs to speake any thing ✠verse 9 For they them selues report of vs vvhat maner of entring vve had to you and how you are turned to God from Idols to serue the liuing and true God ✠verse 10 and to expect his Sonne from heauen vvhom he raised vp from the dead IESVS vvho hath deliuered vs from the vvrath to come ⊢ ANNOTATIONS CHAP. I. 6. Folovvere of vs. S. Paul is hold to commend them for imitation of him yea and to ioyne him self in that point vvith Christ to be their paterne to vvalke after Vvhere without curiositie he nameth him self first and our Lord aftervvard because he vvas a more neere and ready obiect then Christ vvho vvas not nor could not be folovved but through the preaching and conuersation of the Apostle vvho vvas in their sight or hearing And this imitation of some holy man or other hath made so many Religious men of diuers orders and rules al tending to the better imitation of Christ our Lord. See the like vvordes of the Apostle 1 Cor. 11. â— and Philip. 3 17. CHAP. II. No calleth euen them selues to vvitnes that his preaching vnto them vvas as he said in most commendable maner 〈◊〉 And againe on the other side he thanketh God for their maner of receiuing it that is vvith al ioy notvvithstanding the persecution of their ovvne citizens verse 1 FOR your selues knovv brethren our entrance vnto you that it vvas not vaine ✠verse 2 but hauing suffered before and * been abused vvith contumelies as you knovv at Philippi vve had confidence in our God to speake vnto you the Gospel of God in much carefulnes ✠verse 3 For our exhortation vvas not of errour nor of vncleannesse nor in deceite ✠verse 4 but as vve vvere approued of God that the Gospel should be committed to vs so vve speake not as pleasing men but God vvho proueth our hartes ✠verse 5 For neither haue we been at any time in the vvord of adulation as you knovv nor in occasion of auarice God is vvitnes ✠verse 6 nor seeking glorie of men neither of you nor of others ✠verse 7 Vvhereas vve might haue been a burdeÌ„ to you as the Apostles of Christ but vve became children ' in the middes of you as if a nource I should cherish her children ✠verse 8 so hauing a desire to you vve would gladly deliuer vnto you not only the Gospel of God but also our ovvne soules because you are become most deere vnto vs. ✠verse 9 For you are mindeful brethren of * our labour and toile day night vvorking lest vve should charge any of you vve preached among you the Gospel of God ✠verse 10 You are vvitnesses and God hovv holily and iustly and vvithout blame vve haue been to you that did beleeue ✠verse 11 as you knovv in vvhat maner we desiring and comforting you haue adiured euery one of you as a father his children that you vvould vvalke vvorthie of God vvho hath called you into his kingdom and glorie ✠verse 12 Therfore vve also giue thankes to God vvithout intermission because that vvhen you had receiued of vs the vvord of the hearing of God you receiued it not as the vvord of men but as it is in deede ″ the vvord of God who vvorketh in you that haue beleeued ✠verse 13 For you brethren are become folovvers of the churches of God that be in Iewrie in Christ IESVS for you also haue suffered the same things of your ovvne lineage as they also of the Ievves ✠verse 14 vvho both killed our Lord IESVS and the Prophets and haue persecuted vs and please not God and are aduersaries to al men ✠verse 15 prohibiting vs to speake to the Gentiles that they may be saued to make vp their sinnes alvvaies for the vvrath of God is come vpon them euen to the end ✠verse 16 But vve brethren depriued of you for a short time in sight not in hart haue hastened the more aboundantly to see your face vvith much desire ✠verse 17 For vve vvould haue come to you I Paul certes once and againe but Satan hath hindred vs. ✠verse 18 For vvhat is our hope or ioy or crovvne of glorie Are not you before our Lord IESVS Christ in his comming ✠verse 19 For you are our glorie and ioy ANNOTATIONS CHAP. II. 12. The vvord of God The Aduersaries vvil haue no vvord of God but that vvhich is vvritten and conteined in the Scripture but here they might learne that al Paules preaching before he vvrote to them vvas the very vvord of God They might also learne that vvhat so euer the lavvful Apostles Pastors and Priestes of Gods Church preach in the vnitie of the same Church is to be taken for Gods ovvne vvord and ought not to be reputed of them for doctrines of men or â—â—arisaical traditions as they falsly
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.
to come to thee quickly to vvit vnto Ephesus vvhere he had desired him to remaine although in his voiage to Hierusalem before his being at Rome he said at Milétum to the Clergie of Ephesus vpoÌ„ probable feare And now behold I knovv that you shal no more see my â—ace Vvhere it vvas vvritten it is vncertaine though it be commonly said at Laodicia Vvhich seemeth not because it is like he vvas neuer there as may be gathered by the Epistle to the Colossians vvritten at Rome in his last trouble vvhen he vvas put to death THE FIRST EPISTLE OF PAVL TO TIMOTHEE CHAP. I. He recommendeth vnto him to inhibite certaine Ievves vvho iangled of the Lavv as though it vvere contrarie to his preaching 11 Against vvhom he auoucheth his ministerie though he acknovvledge his vnvvorthines verse 1 PAVL an Apostle of IESVS Christ according to the commaundement of God our sauiour and of Christ IESVS our hope ✠verse 2 to Timothee his beloued sonne in the faith Grace mercie and peace from God the father and from Christ IESVS our Lord. ✠verse 3 As I desired thee to remaine at Ephesus vvhen I vvent into Macedonia that thou shouldest denounce to certaine ″ not to teache othervvise ✠verse 4 nor to attend ″ to fables and genealogies hauing no ende vvhich minister ″ questions rather then the edifying of God vvhich is in faith ✠verse 5 But ″ the ende of the precept is charitie from a pure hart and a good conscience and a faith not feined ✠verse 6 From the vvhich things certaine straying are turned into vaine talke ✠verse 7 ″ desirous to be doctors of the Lavv not vnderstanding neither vvhat things they speake nor of vvhat they affirme ✠verse 8 But vve know that * the Lavv is good if a man vse it lavvfully ✠verse 9 knovving this that ″ the Lavv is not made to the iust man but to the vniust and disobedient to the impious and sinners to the vvicked and contaminate to killers of fathers and killers of mothers to murderers ✠verse 10 to fornicatours to lyers vvith maÌ„kinde to man-stealers to liers to periured persons and vvhat other thing soeuer is contrarie to sound doctrine ✠verse 11 vvhich is according to the Gospel of the glorie of the blessed God vvhich is committed to me ✠verse 12 I giue him thankes vvhich hath strengthened me Christ IESVS our Lord because he hath esteemed me faithful putting me in the ministerie ✠verse 13 vvho before vvas blasphemous and a persecutor contumelious but I obteined the mercie of God because I did it being ignorant in incredulitie ✠verse 14 And the grace of our Lord ouer-abounded vvith faith and loue vvhich is in Christ IESVS ✠verse 15 A faithful saying vvorthie of al acceptatioÌ„ that Christ IESVS came into this vvorld * to saue sinners of vvhom I am the cheefe ✠verse 16 But therfore haue I obtained mercie that in me first of al Christ IESVS might shevv al patience to the information of them that shal beleeue on him vnto life euerlasting ✠verse 17 And to the king of the vvorldes immortal inuisible onely God honour glorie for euer and euer Amen ✠verse 18 This precept I commend to thee ô Timothee according to the prophecies going before on thee that thou warre in them a good vvarfare ✠verse 19 hauing faith and a good conscience vvhich certaine repelling haue made shipvvracke about the faith ✠verse 20 Of vvhom is Hymenaeus Alexander vvhom I haue ″ deliuered to Satan that they may learne not to blaspheme ANNOTATIONS CHAP. I. 3. Not to teach othervvise The proper marke of Heretikes false preachers is to teach othervvise or contrarie to that vvhich they found taught and beleeued generally in the vnitie of the Catholike Church before their time al doctrine that is odde singular new differing from that vvhich vvas fâ—rst planted by the Apostles and desceÌ„ded downe from them to al nations and ages folowing vvithout contradiction being assuredly erroneous The Greeke vvord vvhich the Apostle here vseth expresseth this point so effectually that in one compound terme he giueth vs to vvit that an Heretike is nothing els but an after-teacher or teacher-otherwise vvhich euen it self alone is the easiest rule euen for the simple to discerne a false Prophet or preacher by specially vvhen an heresie first beginneth Luther found al Nations Christian at rest and peace in one vniforme faith and al preachers of one voice and doctrine touching the B. Sacrament and other Articles so that vvhat so euer he taught against that vvhich he found preached and beleeued must needes be an other doctrine a later doctrine an after-teaching or teaching othervvise and therfore consequently must needes be false And by this admonitioÌ„ of S. Paul al Bishops are vvarned to take heede of such and specially to prouide that no such odde teachers arise in their dioceses 4. To fables He speaketh specially of the Iewes after-doctrines and humane constitutions repugnant to the lawes of God vvhereof Christ giueth warning Mt. 23 and in other places vvhich are conteined in their Cabala and Talmud generally of al heretical doctrines vvhich in deede how so euer the simple people be beguiled by theÌ„ are nothing but fabulous inuentions as vve may see in the Valentinians Manichees and oâ—hers of old by the brethren of loue Puritans Anabaptistes and Caluinistes of our time For which cause Theodorete entitleth his booke against Heretikes Hereticarum fabularum Of Heretical fables 4. Questions Let our louing brethren consider vvhether these contentious and curious questionings and disputes in religion vvhich these vnhappie heresies haue in gendered haue brought forth any increase of good life any deuotion or edification of faith and religion in our daies and then shal they easily iudge of the truth of these new opinions and the end that wil folovv of these innouations In truth al the world now seeth they edifie to Atheisme and no othervvise 5. The end Charitie Here againe it appeareth that Charitie is the cheese of al vertues and the end consummation and perfection of al the law and precepts and yet the Aduersaries are so fond as to preferre faith before it yea to exclude it from our iustification Such obstinacie there is in them that haue once in pride stubbernes forsaken the euident truth Charitie doubtles which is here commended is iustice it self and the very formal cause of our iustification as the vvorkes proceding thereof be the vvorkes of iustice Charitas incheata saith S. Augustine inchoata iustitia Charitas prouecta prouecta iustitia Charitas magna magna iustitia Charitas perfecta perfecta iustitia est Charitie novv beginning is iustice beginning Charitie grovven or increased is iustice grovven or increased great Charitis is great iustice perfect Charitie is perfect iustice Li. de nat grat c. 70. 7. Desirous to be Doctors It is the
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
mans perdition but hath prouided a general medicine redemption to saue al from perishing that vvil accept it or that haue it applied vnto them by his Sacraments and other meanes by him ordained and so vvould haue al saued by his conditional vvil and ordinance that is if men vvil them selues by accepting doing or hauing done vnto them al things requisite by Gods lavv for God vseth not his absolute vvil or povver tovvardes alâ—â—â— this case But he that list see the manifold senses al good and true that these vvordes may beare let him see S. Augustine Ad articul sibi false impos resp â— to 7. Eâ—ch c. 103. Ep. 107. De cor grat c. 15. and S. 〈◊〉 li. 2. de orthod fide â— 29. 5 One mediator The Protestants are to peuish and pitifully blind that charge the Catholike Church Catholikes vvith making moe Mediators then one vvhich is Christ our Sauiour in that they desire the Saincts to pray for them or to be their patrones and intercessors before God Vve tel them therfore that they vnderstand not vvhat it is to be a Mediator in this sense that S. Paul taketh the vvord and in vvhich it is properly and onely attributed to Christ For to be thus a Mediator is by nature to be truely both God and man to be that one eternal Priest and Redeemer vvhich by his sacrifice and death vpon the Crosse hath reconciled vs to God and paied his bloud as a full and sufficient raunsom for al our sinnes him self vvithout neede of any redemption neuer subiect to possibilitie of sinning againe to be the singular Aduocar and Patrone of mankind that by him self alone and by his ovvne merites procureth al grace mercie to mankind in the sight of his â—ather none making any intercession for him nor geuing any grace or force to his praiers but he to al none asking or obtaining either grace in this life or glorie in the next but by him In this sort then as S. Augustine truely saith Cont. ep Parm. li. 2. c. 8. neither Peter nor Paul no nor our B. Lady nor any creature vvhatsoeuer can be our Mediator The aduersaries thinke to basely of Christes mediation if they imagine this to be his onely prerogatiue to pray for vs or that vve make the saincts our Mediators in that sort as Christis vvhen vve desire them to pray for vs. vvhich is so far inferior to the singular mediation of him that no Catholike euer can or dare thinke or speake so basely vnto him as to desire him to pray for vs but vve say Lord haue mercie vpoÌ„ vs Christ haue mercie vpon vs not Christ pray for vs as vve say to our Ladie and the rest Therfore to inuocate Saincts in that sort as the Catholike Church doth can not make them our Mediators as Christ is vvhom vve must not inuocate in that sort And as vvel make vve the faithful yet liuing our Mediators by the Aduersaries arguments vvhen vve desire their praiers as the departed Saincts But novv touching the vvord Mediator though in that singular sense proper to our Sauiour it agreeth to no mere creature in heauen or earth yet taken in more large and common sort by the vse of Scriptures doctors and vulgar speach not onely the Saincts but good men liuing that pray for vs and help vs in the vvay of saluation may and are rightly called Mediators As S. Cyril li. 22 Thesaur c. 10 proueth that Moyses according to the Scriptures and Ieremie and the Apostles and others be Mediators Read his ovvne wordes for they plainely refute al the Aduersaries cauillations in this case And if the name of * fauiour and redeemer be in the Scriptures giuen to men vvithout derogation to him that is in a more excellent and incomparable maner the onely Sauiour of the vvorld vvhat can they say vvhy there may not be many Mediators in an inferior degree to the only and singular Mediator S. Bernard saith Opus est mediatore ad Mediatorem Christum nec alter nobis vtilior quam Maria. that is We haue neede of a mediator to Christ the Mediator and there is none more for our profite then our Ladie Bernard Ser. qui incipit Signum magnum apparuit c. post Ser. 5 de Assumpt S. Basil also in the same sense vvriting to Iulian the Apostata desireth the mediation of our Ladie of the Apostles Prophets and Martyrs for procuring of Gods mercie and remission of his sinnes His vvordes are cited in Conc. Nic. 2. act 4. pag. 110 111. Thus did and thus beleeued al the holy fathers most agreably to the Scriptures and thus must al the children of the Church do be the Aduersaries neuer so importunate and vvilfully blinde in these matters 12. I permit not In times of licentiousnes libertie and heresie vvomen are much giuen to reading disputing chatting and langling of the holy Scriptures yea and to teach also if they might be permitted but S. Paul vtterly forbideeth it and the Greeke Doctors vpon this place note that the vvoman taught but once that vvas vvhen after her reasoning vvith Satan she persuaded her husband to transgression and so she vndid al mankind And in the Ecclesiastical vvriters vve find that vvomen haue been great promoters of euery sort of heresie vvhereof see a notable discourse in S. Hierom ep ad Ctâ—siph cont Pelag. c. 2. vvhich they vvould not haue done if they had according to the Apostles rule folovved pietie and good vvorkes and liued in silence and subiection to their husbands CHAP. III. Of vvhat qualitie they must be vvhom he ordaineth Bishops â— and Deacons 14 and the cause of his vvriting to be the excellencie of the Catholike Church and of Christ vvho is the obiect of our religion verse 1 A Faithful saying If a man desire a Bishops office he desireth ″ a good worke ✠verse 2 * It behoueth therfore ″ a Bishop to be irreprehensible the husband ″ of one vvife sobre vvise comely chast a man of hospitalitie a teacher ✠verse 3 not giuen to vvine no fighter but modest no quareler not couetous ✠verse 4 vvel ruling his ovvne house hauing his children subiect vvith al chastitie ✠verse 5 But if a man knovv not to rule his ovvne house hovv shal he haue care of the Church of God ✠verse 6 ″ Not a neophyte lest puffed into pride he fall into the iudgment of the Deuil ✠verse 7 And he must haue also good testimonie of them that are vvithout that he fall not into reproch and the snare of the Deuil ✠verse 8 Deacons in like maner chast not double tonged not giuen to much vvine not folovvers of filthie lucre ✠verse 9 hauing the mysterie of faith in a pure coÌ„science ✠verse 10 And let these also be proued first so let them minister hauing no crime ✠verse 11 The vvomen in like maner
charge the Church for not admitting maried persons to the altar and for forcing them Religious persons to keepe their promis of chastitie No the holy Church is so farre from condemning wedlocke that she honoureth it much more then the Protestants accounting it an holy Sacrament vvhich they do not who onely vse it to iust as the Heathen doe and not to religion But it is an old deceitful practise of Heretikes to charge Catholike men vvith old condemned heresies The Eutychians slaundered the Councel of Chalcedon and S. Leo to be Nestorians and to make two persons in Christ because they said there vvere tvvo natures Vigilius li. 5. cont Euâ—ychen Arius charged Alexander his Bishop of Sabellianisme for auouching the vnitie of substance in Trinitie Socrat. li. 1. c. 3. Iulianus accused S. Augustine of the heresie of Apollinaris li. 5. conâ— Iulian. c. 15. Other Pelagians chalenged him for condemning mariage Retrait li. 2. c. 53. And that our Protestants bragge not to much of their goodly inuention louinian the old Heretike their Maister in this point accused the holy doctors and Catholikes vpon this same place to be Manichees and to condemne meates and mariage as both S. Hierom and S. Augustine do testifie And they both answer to the Heretike that the Church in deede Catholikes do abstaine froÌ„ some for euer and some for certaine daies and euery Christian man lightly al the 40 daies of Lent fast not for that they thinke the meates vncleane abominable or of an il creation as the Manichees do but for punishment of their bodies and taming their concupiscences Hiero. li. 2. cont Iouin c. 11. Aug. cont Adimantum c. 14. Li. de mor. Cath. Eo Hiero. in c. 4. ad Galat. And as for mariage the said doctors answer that no Catholike man condemneth it for vnlavvful as the old Heretikes did but onely preferreth virginitie and continencie before it as a state in it self more agreable to God and more meete for the Cleargie See S. Augustine against Faustus the Manichee li. 30 c. 5. 6. and har 25 in the name Apostolici S. Hierom ep 50. c. 1. 3. Al this the Catholikes continually tel the Aduersaries and they can not but see it Yet by accustomed audacitie and impudencie they beare it out still 4. With thankes giuing By the most auÌ„cient custom of the faithful both before Christ and sithence men vse to blesse their table and meates by the hand and word of a Priest if any be present othervvise by such as can conueniently do it And in husbandmens houses vvhere they haue no other meanes they should at least blesse Gods giftes and them selues vvith a Pater noster or the signe of the Crosse not onely to acknowledge from whom they haue their concinual sustenauce but also to blesse their meate and sanctifie it For the Greeke vvord vsed of S. Paul by Ecclesiastical vse vvheÌ„ it coÌ„cerneth meates signifieth not onely thankes giuing but blessing or sanctifying the creatures to be receiued as being al one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English vve call it grace not onely that after meate which is onely thankes to God but that before meate vvhich is alvvaies a benediction of the creatures as it is plaine in the prescript and vsual formes of grace For vvhich cause a Priest should euer do it rather then a lay man or any of inferior order in the Cleargie In so much that S. Hierom ep 85 reprehendeth certaine Deacons vvhom he savv say grace or blesse the meate and the companie in the presence of a Priest Vvho also recordeth in the life of S. Paul the holy Eremite the great curtesie and humilitie of him and S. Antonie yelding one to the other the preeminence of blessing their poore dinner For to blesse is a great thing and a Priestly prerogatiue as the Apostle vvitnesseth declaring the preeminence of Melchise dec in that he blessed Abraham Read the note folowing 5. Sanctified Al creatures be of Gods creation none of the Diuel or of any other cause and beginning as the Manichees blasphemed and therfore none are il abominable or vncleane by creation nature and condition but al good and made for mans vse though al be not alike holy nor equally sanctified God made seuen daies but he sanctified onely one of them he made al places but he sanctified none but the Temple and such like deputed to his seruice as the Arke the altar and the rest vvhich vvere by sacred vse both holy them selues and gaue also holines and sanctification to things that touched them or vvere applied vnto them So our Sauiour saith that the Temple sanctified the gold and the altar the gift and generally al creatures secured from common and profane vse to religion and vvorship of God are made sacred thereby So the places and daies of Gods apparition or vvorking some special vvonders or benefites tovvard the people vvere holy as Bethel Sinai and others And much more those times and places of Christes Natiuitie Passion burial Resurrection Ascension vvhich is so plaine a case that the hâ—l vvhere he vvas transfigured onely is called therfore by S. Peter the holy mount These therfore be holy memories and monuments of al sortes sanctified besides that creatures as vve see here be sanctified also by the vvord of God and praier that is to say by benediction inuocation of our Lordes holy name vpon them specially by the signe of the Crosse as S. Chrysostom noteth on this place ho. 12 in 2 ad Tim. by the vvhich the aduersarie povver of Satan vsurping vniustly vpon Gods creatures through mans sinne and seeking deceitfully in or by the same to annoy mans body or soule is expelled and the meates purged from him and made holesom S. Gregorie li. 1 Dialog c. 4. recordeth that the Diuel entered into a certaine religious vvoman by eating the herbe lettiâ—e vnblessed And S. Augustine li. 18. de ciu Dei â— 18. shevveth at large vvhat vvaies he hath by meates and drinkes and other vsual creatures of God to annoy men though is povver be much lesse then it vvas before Christ but still much desire he hath on al sides to molest the faithful by abusing the things most neere and necessarie vnto them to their hurt both bodily and Ghostly for remedie vvhereof this sanctification vvhich the Apostle speaketh of is very soueraine pertaining not onely to this common and more vulgar benediction of our meates and drinkes but much more as the proprietie of the Greeke vvord vsed by the Apostle for sanctification doth import to other more exact sanctifying and higher applying of some creatures and blessing them to Christes honour in the Church of God and to mans spiritual and corporal benefites For as S. Augustine vvriteth li. 2 de peâ— merit c. 26. besides this vsual blessing of our daily foode the Cathecumens that is such as vvere taught tovvard Baptisme are sanctified by the signe
not blame checke or reprehension of men as some to make the fault seeme lesse vvould haue it but iudgement or eternal damnatioÌ„ which is a heauy sentence God graunt al maried Priests and Religious may consider their lamentable case Vvhat a greuous sinne it is see S. Ambrose ad virginem lapsam cap. 5 8. 12. Their first faith Al the auncient fathers that euer wrote commentaries vpon this Epistle Greeke and Latin as S. Chrysostom Theodorete Oecumenius Theophylactus Primasius S. Ambrose Ven. Bede Haimo Anselme and the rest also al others that by occasion vse this place as the 4 Councel of Carthage ca. 104. and the 4 of Toleto c. 55. S. Athanasius li. de virginitate S. Epiphanius har 48. S. Hierom cont Iouinianum li. 1. c. 7. in c. 44. Ezech. prope finem S. Augustine in exceding many places al these expound the Apostles vvordes of the vovv of Chastitie or the faith and promis made to Christ to liue continently What is to breake their first faith â— saith S. Augustine They vovved and performed not In ps 75. prope finâ—m Againe in an other place They breake their first faith that stand not in that vvhich they vovved Li. de Sancta virgin c. 33. Againe he and aâ— the fathers vvith him in Carthage Councel before named If any vvidovves how yong so euer they vvere left of their husbands deceased haue vovved them selues to God left their laical habite and vnder the testimonie of the Bishop and Church haue appeared in religious vveede and aftervvard goâ— any more to secular mariage according to the Apostles sentence they shal be damned because they vvere so bold to make void the faith or promis of Chastitie which they vovved to our Lord. So saith he and 215 fathers moe in that Councel And this promis of chastitie is called faith because the fidelitie betvvixt maried persons is ordinarily called of holy writers faith and the vovv of chastitie made to God ioyneth him the persons so vovving as it vvere in mariage so farre that if the said persons breake promis they are counted and called in the last alleaged Councel Gods adulterers In the 3 to the Romanes also and often els vvhere faith is taken for promis or fidelitie And that it is so taken here the vvordes irritum facere to frustrate and make void do proue for that terme is commonly vsed in matter of vovv promis or compacte Gen. 17. Num. 30. This promis is called here prima fides the first faith in respect of the later promis vvhich vovvbreakers make to them vvith vvhom they pretend to marrie So saith S. Augustine li. de bono viduit c. 8. 9. and Innocentius 1 ep 2 â—ap 13. to 1. Conâ— And this is the onely natiue euident and agreable sense to the circumstance of the letter And the vaine euasion of the Heretikes to saue the Apostate-Monkes Friers Nunnes and Priests from damnation for their pretended mariages is friuolous to vvit that first faith here signifieth the faith of Baptisme or Christian beleefe not the promis or vovv of Chastitie But vve aske them if this faith of Baptisme be broken by mariage or no. For the text is plaine that by intending to marie they breake their faith and by breaking their faith they be damned if they die vvithout repentance In truth vvhich vvay so euer they writhe them selues to defend their sacrilege or pretended mariages they lose their labour and struggle against their ovvne conscience and plaine Scripture 14. I vvil the yonger He speaketh of such yong ones as vvere yet free For such as had already made vovv neither could they vvithout damnation marie vvere they yong or old nor he vvithout sinne commaund or counsel them to it Neither as S. Hierom proueth to Gerontia and S. Chrysostom vpon this place doth he precisely commaund or counsel the yong ones that vvere free to marie or absolutely forbid them to vovv chastitie God for bid say they But his speach conteineth onely a vvise admonition to the frailer sort that it vvere farre better for them not to haue vowed at all but to haue maried againe then to haue fallen to aduoutrie and Apostasie after profession Vvhich is no more but to preferre second mariage before fornication and a good warning that they vvhich are to professe looke wel vvhat they do S. Paules experience of the fall of some yong ones to mariage caused him to giue this admonition here as also that before that none should be receiued to the Churches almes vnder threescore yeres of age Not forbidding the Church for euer to accept any vovves of vvidowes or virgins til that age as the Heretikes falsely affirme but shewing vvhat vvas meete for that time and the beginning of Christianitie vvhen as yet there vvere no Monasteries builded no prescript rule no exact order of obedience to Superiors but the professed as S. Paul here noteth coursed wandered vp and downe idly as novv our professed virgins or Nunnâ—s do not neither can do Of vvhom therfore vvhere discipline is obserued there is no cause of such danger Besides that vvidowes hauing had the vse of carnal copulation before are more dangerously tempted then virgins that are brought vp from their tender age in pietie and haue no experience of such pleasures See S. Ambrose li. de viduis prouing by the example of holy Anna vvho liued a vvidow euen from her youth til 80 yeres of age in fasting and praying night and day that the Apostle doth not here without exception forbid al yong vvidowes to vow yea he esteemeth that profession in the yonger women much more laudable glorious and meritorious See his booke de Viduis in initio 15. After Satan Vve may here learne that for those to marie vvhich are professed is to turne backe after Satan For he speaketh of such as vvere maried coÌ„trarie to their vow And herevpon vve call the Religious that marie as Luther Bucer Peter martyr and the rest Apostataes More vve learne that such yong ones haue no excuse of their age or that they be vehemently tempted and burne in their concupiscences or that they haue not the gift of Chastitie For notvvithstanding al these excuses these yong professed vvidowes if they marie go backvvard after Satan and be Apostataes damned except they repent For as for the Apostles vvordes to the Corinthians It is better to marie then to burne Vve haue before declared out of the fathers and here vve adde that it pertaineth onely to persons that be free and haue not vowed to the contrarie as S. Ambrose li. ad virg laps c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont Iouin c. 7. expound it The Heretikes of our time thinke there is no remedie for fornication or burning but mariage and so did S. Augustine vvhen he was yet a Manichee Putaâ—am me miserum c. I thought saith he li. 6. Confes
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
to principal persons both of the Clergie and Laitie be godly and coÌ„sonant to Priestly vocation As also seruing of Princes and Commonvveales in ciuil causes and matters of state in making peace and quietnes among the people by deciding or compounding their controuersies and al such like affaires tending to the honour of God and good of men and to the vpholding of true religion vvhen they may be done vvithout notorious damage or hinderance of their spiritual charge or vvhen the hurtes thereof be aboundantly recompensed by the necessarie dueties done for the general good of kingdom or Countrie al such things I say be lavvful and often very requisite And S. Augustine S. Ambrose S. Bernard and other holy Bishops of old vvere much occupied therein as vve see in S. Augustines booke de opere Monachorum c. 29. Possid in vit c. 19. 15. Rightly The Scriptures or chalenge of the vvord of God is common to Catholikes and Heretikes but al is in the handling of them these later handle them guilefully adultering the vvord of God as * els vvhere the Apostle speaketh the other sincerely after the maner of the Apostles and doctors of Gods Church Vvhich the Greeke expresseth by a significant vvord of cutting a thing straight by a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. Their speache The speaches preachings and vvritings of Heretikes be pestiferous coÌ„tagious and creeping like a canker therfore Christian men must neuer heare their sermons nor read their bookes For such men haue a popular vvay of talke vvhereby the vnlearned and specially vvomen loden vvith sinne are easily beguiled Nothing is so easy saith S. Hierom as vvith voluble and rolling tong to deceiue the rude people vvhich admire vvhatsoeuer they vnderstand not Ep. 2. ad Nepot c. 10. 20. In a great house He meaneth not that Hymenaeus and Philétus of vvhoÌ„ he spake immediatly before or other heretikes be properly vvithin the Church as catholike men are though greuous sinners but that euil men vvho for the punishment of their sinnes become heretikes vvere before they fell from their faith as vessels of contumelie vvithin the Church Yea and often also after they be seuered in hart and in the sight of God so long as they stand in external profession and vse of the same Sacraments and in the outvvard fellovvship of Catholikes not yet either separated of them selues nor cast out by the gouernours of the Church so long we say they be after a sort in the Church though properly and in deede they be out of the compasse of Gods house Mary of those that are openly seuered in Sacraments Seruice and communion there is no question but they are out of the Church 21. Cleanse him self Man then hath free vvil to make him self a vessel of saluation or damnation though saluation be attributed to Gods mercie principally the other to his iust iudgement neither of both being repugnant to our free vvil but vvorking vvith and by the same al such effectes in vs as to his prouidence and our deserts be agreable CHAP. III. He prophecieth of Heretikes to come 6 and noteth certaine then also for such bidding him to auoid them 10 and vvhatsoeuer persecution befall for it to coÌ„tinue constant in the Catholike doctrine both because of his Maister S. Paul him self 15 and also because of his ovvne knovvledge in the Scriptures verse 1 AND this knovv thou that * in the last daies shal approache perilous times ✠verse 2 and ″ men shal be louers of them selues couetous hautie proud blasphemous not obedient to their parents vnkinde vvicked ✠verse 3 vvithout affection vvithout peace accusers incontinent vnmerciful vvithout benignitie ✠verse 4 traitours stubburne puffed vp and louers of voluptuousnes more then of God ✠verse 5 hauing an appearance in deede of pietie but denying the vertue thereof And these auoid ✠verse 6 For of these be they that craftely enter into houses and leade captiue â—eely ″ vvomen loden vvith sinnes vvhich are ledde vvith diuers desire◠✠verse 7 alvvaies learning and neuer attaining to the knovvledge of the truth ✠verse 8 But as Iannes Mambres * resisted Moyses so these also resist the truth men corrupted in minde reprobate coÌ„cerning the faith ✠verse 9 But they shal prosper no further for their ″ folly shal be manifest to al as theirs also vvas ✠verse 10 But thou hast attained to my doctrine institution purpose faith longanimitie loue patience ✠verse 11 persecutions passions vvhat maner of things vvere done to me at Antioche at Iconium at Lystra vvhat maner of persecutioÌ„s I sustained and out of al our Lord deliuered me ✠verse 12 And ″ al that vvil liue godly in Christ IESVS shal suffer persecution ✠verse 13 But euil men and seducers shal prosper to the vvorse erring and driuing into errour ✠verse 14 But thou continue in those things vvhich thou hast learned and are committed to thee knowing of vvhom thou hast learned ✠verse 15 and because from thine infancie thou hast knovven the holy Scriptures vvhich can instruct thee to saluation by the faith that is in Christ IESVS ✠verse 16 ″ * All Scripture inspired of God is profitable to teach to argue to correct to instruct in iustice ✠verse 17 that the man of God may be perfect instructed to euery good vvorke ANNOTATIONS CHAP. III. 2. Men shal be Al these wordes S. Cyprian expoundeth of such as by pride and disobedience resist Gods Priests Let no faithful man saith he that keepeth in minde our Lordes and the Apostles admonition maruel if he see in the later times some proud and stubburne fellowes and the enimies of Gods Priests goe out of the Church or impugne the same vvhen both our Lord and th Apostle foretold vs that such should be Cypr. ep 55. nu 3. 6. Women loden Women loden with sinnes are for such their deseruings and through the frailtie of their sexe more subiect to the heretikes deceites then men the enemie attempting as he did in the fall of our first parents by them to ouerthrovv men See S. Hierem vpon the 3 chapter of Ieremie Where he addeth that euery heresie is first broched propter gulam ventrem for gluttonie and belly-cheere 9. Folly manifest Al heretikes in the beginning seeme to haue some shew of truth God for iust punishment of mens sinnes permitting them for some vvhile in some persons and places to preuaile but in short time God detecteth them and openeth the eies of men to see their decei tes in so much that after the first brunt they be mainteined by force onely al wise men in maner seing their falshod though for troubling the state of such common weales vvhere vnluckely they haue been receiued they can not be so sodenly extirped 12. Al that vvil liue Al holy men suffer one kinde of persecutioÌ„ or other being greeued and molested by the vvicked one way or an
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
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
place it is euident that all hostes and sacrifices be not taken avvay by Christ as the Heretikes folishly conceiue but that the old hostes of brute beastes be abrogated to giue place to that vvhich is the proper host of the nevv lavv that is Christes ovvne body 1â— Often offering the same hostes As S. Paul is forced often to inculcate that one principle of the efficacâ—e and sufficiencie of Christes death because of the Hebrues to much attributing to their legal sacrifices and for that they did not 〈◊〉 them to Christes onely oblation so vve through the intolerable ignorance and importunity of the Heretikes of this time abusing the vvordes of the Apostle spoken in the devve defence and declaration of the valure and efficacie of Christes Passion aboue the sacrifices of the Lavv are forced to repeat often that the Apostles reason of many Priests and often repetition of the self same sacrifices concerneth the sacrifices of the Lavv onely vnto vvhich he opposeth Christes sacrifice and Priesthod and speaketh no vvord of or against the Sacrifice of the nevv Testament vvhich is the sacrifice of Christes ovvne Priesthod Lavv and institution yea the same sacrifice done daily vnblouddily that once vvas done blouddily made by the same Priest Christ Iesus though by his ministers hands and not many hostes as those of the old lavv vvere but the very self same in number euen Christes ovvne body that vvas crucified And that you may see that this is the iudgement of all antiquity and their exposition of these and the like vvordes of this Epistle and that they seeing the very same arguments that the Protestants novv make so much a doe vvithall among the simple and vnlearned yet vvel perceiued that they made nothing against the daily oblation or sacrifice of the altar and therfore ansvvered them before the Protestants vvere extant 1200 yeres vve vvil set dovvne some of their vvordes vvhose authoritie and exposition of the Scriptures must preuaile in all that haue vvisedom or the feare of God aboue the false and vaine gloses of Caluin and his folovvers Thus then first saith S. Ambrose Quid 〈◊〉 c. What vve then do not vve offer euery day vve offer surely but this sacrifice is an exampler of that for vve offer alvvaies the self same and not novv one lambe to morovv an other but alvvaies the self same thing therfore it is one sacrifice othervvise by this reason because it is offered in many places there should be many Christes not so but it is one Christ in euery place here vvhole and there vvhole one body But 〈◊〉 vvhich vve doe is done for a commemoratieâ— of that vvhich vvas done for vve offer not an other sacrifice as the high Priest of the old lavv but alvvaies the self same c. Primaâ—ius S. Augustines scholer doth also preoccupate these Protestants obiections thus What shal vve say then I do not our Priests daily offer sacrifice they offer surely because vve sinne daily and daily haue neede to be cleansed and because he can not die he hath giuen vs the sacrament of his body and bloud that as his Passion vvas the redemption and absolution of the vvorld so also this oblation may be redemption and cleansing to all that offer it in truth and veritie So saith this holy father to vvitte that as the sacrifice of the Crosse vvas a general redemption so this of the altar is to all that vse it a particular redemption or application of Christes redemption to them In vvhich sense also V. Bede calleth the holy Masse redemptionâ—â— corporis anima 〈◊〉 the euerlasting redemption of body and soul li. 4 c. 22. histor Againe the same Primasius The diuinity of the Word of God vvhich is euery vvhere maketh that there are not many sacrifices but one although it be offered of many and that as it is one body vvhich he tooke of the Virgins vvombe not many bodies euen so also one sacrifice not diuers as those of the Ievves vvere S. Chrysostom also and after him Theophylacte and Oecumenius and of the Latines Haimo Paschasius Remigius and others obiect to them selues thus Do not vve also offer euery day vve offer surely but this sacrifice is an exampler of that for vve offer alvvaies the self same and not novv one lambe to morrovv an other but the self same therfore this is one sacrifice Othervvise because it is offered in many places there should be many Christes And a litle after Not an other sacrifice as the high Priest of the old Lavv but the self same vve do alvvaies offer rather vvorking a remembrance or commemoration of the sacrifice See the Annotation Luke 22 19. vpon these vvordes A commemoration Thus did al the auncient fathers Greeke and Latin treate of these matters and so they said Masse and offered daily and many of them made such formes of celebrating the diuine sacrifice as the Greekes and Latines do vse in their Liturgies and Masses and yet they lavv these places of the Apostle and made commentaries vpon them and vnderstood them I trovv as vvel as the Protestants He that for his further confirmation or comfort list see vvhat the auÌ„cient Councels and Doctors beleeued taught and practised in this thing let him read the first holy Councel of Nice cap. 14 in fine Conc. ex Grace the Councel of Ephesus Anathematis 11. the Chalcedon Councel act 3. pag. 112. Conc. Aneyran c. 1. 4. 5. Neocaesar can 13. Laodic can 19. Carthag 2 cap. â— Carthag 3 cap. 24. Carthag 4 cap. 33. c. 41. S. Denys cap. 3 Eccl. hier S. Andrevve in historia Passiones S. Ignatius ep ad Smyrnonses S. Martialis ep ad Burdegalenses S. Iustine Dialog cum Triphone S. Irencus li. 4 cap. 32. 34. Tertullian de cultu forminarum de corona milis Origen homil 〈◊〉 in Leuit. S. Cyprian ep ad Cecilium nu 2. de Cana Domini nu 14. Eusebius demonst Euang. li. 1 cap. 10. and the rest vvhich vve haue cited by occasion before might cite but for rediousnes a truth most knovven and agreed vpon in the Christian religion 18. Novv there is not Christes death can not be applied vnto vs in that full and ample sort as it is in baptisme but once Christ appointing that large remission and application to be made but once in euery man as Christ died but once for it is not meant that all sinne shal cease after Christes sacrifice vpon the Crosse nor that there should be no oblation for sinnes committed after Baptisme or that a man could not sinne at al after Baptisme or that if he sinned aftervvard he could haue no remedie or remission by Gods ordinance in the Church vvhich diuers falsehods sundrie Heretikes gather of this and such like places but onely the Apostle telleth the Hebrues as he did before chap. 6 and as he doth straight aftervvard that if they fall novv vvherevnto they seemed very
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes
that are in dispersion greeting ✠verse 2 Esteeme it my brethren al ioy vvhen you shal fall into diuers tentatiōs ✠verse 3 knovving that * the probatiō of your faith vvorketh patience ✠verse 4 And let patience haue a perfect vvorke that you may be perfect entire failing in nothing ✠verse 5 But if any of you lacke vvisedom let him aske of God who giueth to al men aboundantly and vp braideth not and it shal be giuen him ✠verse 6 But * let him ◠aske in faith nothing doubting for he that doubteth is like to a vvaue of the sea vvhich is moued caried about by the vvinde ✠verse 7 therfore let not that man thinke that he shal receiue any thing of our Lord. ✠verse 8 A man double of minde is inconsant in al his vvaies ✠verse 9 But let the humble brother glorie in his exaltation ✠verse 10 and the riche in his humilitie because * as the floure of grasse shal he passe ✠verse 11 for the sunne rose vvith heate parched the grasse and the floure of it fel avvay and the beautie of the shape thereof perished so the riche man also shal vvither in his vvaies ✠verse 12 Blessed is the man suffereth tentation for vvhen he hath been proued he shal receiue the crovvne of life vvhich God hath promised to them that loue him ⊢ ✠verse 13 ″ Let no man vvhen he is tempted say that he is tempted no man ✠verse 14 But euery one is tempted of his ovvne cōcupiscence abstracted and allured ✠verse 15 Aftervvard ″ concupiscence vvhen it hath cōceiued bringeth forth sinne but ″ sinne vvhen it is consummate ingendreth death ✠verse 16 Do not erre therfore my deerest brethren ✠verse 17 Euery best gift and euery perfect gift is from aboue descending from the Father of lightes vvith vvhom is no transmutation nor shadovving of alteration ✠verse 18 Voluntarily hath he begotten vs by the vvord of truth that vve may be some beginning of his creature ⊢ ✠verse 19 You knovv my deerest brethren And * let euery man be svvift to heare but slovv to speake and slovv to anger ✠verse 20 For the anger of man vvorketh not the iustice of God ✠verse 21 For the vvhich thing casting avvay al vncleannesse and aboundance of malice in meekenesse receiue the engraffed vvord vvhich is able to saue your soules ⊢ ✠verse 22 But * be doers of the vvord and not hearers only deceauing your selues ✠verse 23 For if a man be a hearer of the vvord and not a doer he shal be compared to a man beholding the countenance of his natiuitie in a glasse ✠verse 24 For he considered him self and vvent his vvay and by and by forgat vvhat an one he vvas ✠verse 25 But he that hath looked in ″ the lavv of perfect libertie and hath remained in it not made a forgetful hearer but a doer of the vvorke this man shal be blessed in his deede ✠verse 26 And if any man thinke him self to be religious not bridling his tong but seducing his hart this mans religion is vaine ✠verse 27 ″ Religion cleane and vnspotted vvith God and the Father is this to visite pupilles and vvidovves in their tribulation to keepe him self vnspotted from this vvorld ⊢ ANNOTATIONS CHAP. I. 6. Aske in faith nothing doubting The Protestants vvould proue by this that no man ought to pray vvithout assurance that he shal obtaine that vvhich he asketh Where the Apostle meaneth nothing els but that the asker of lavvful things may not either mistrust Gods povver and hability or be in diffidence and despaire of his mercie but that our doubt be onely in our ovvne vnworthinesse or vndue asking 13. Let no man say that he is tempted of God Vve see by this that vvhen the Scriptures as in the Pater noster and other places seeme to say that God doth sometimes tempt vs or leade vs into tentation they meane not that God is any vvaies the author causer or mouer of any man to sinne but onely by permission and because by his gratious povver he keepeth not the offender from tentations Therfore the blasphemie of Heretike making God the author of sinne is intolerable See S. August ser 9. de diuers c. 9. 13. God is not a tempter of euils The Protestants as much as they may to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God for other tentations God doth send to trie mens patience and proue their faith take and translate the vvord passuely in this sense that God is not tempted by our euils Vvhere more consonantly to the letter and circumstance of the vvordes before after as agreably to the Greeke it should be taken actiuely as it is in the Latin that God is no tempter to euil for being taken passiuely there is no coherence of sense to the other vvordes of the Apostle 15. Concupiscence vvhen it hath conceiued Concupiscence vve see here of it self is not sinne as Heretikes falsely teach but vvhen by any consent of the minde vve do obey or yeld to it then is sinne ingendred and formed in vs. 15. Sinne consummate ingendreth death Here vve see that not al sinne nor al consent vnto concupiscence is mortal or damnable but vvhen it is consummate that is vvhen the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiscence moueth or inciteth vs. 25. The lavv of perfect libertie The lavv of the Gospel and grace of Christ is called the lavv of libertie in respect of the yoke and burden of the old carnal ceremonies and because Christ hath by his bloud of the nevv Testament deliuered all that obey him from the seruitude of sinne and the Diuel But not as the Libertines and other Heretikes of this time vvould haue it that in the nevv Testament euery man may follovv his ovvne liking and conscience may choose vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers or no. 27. Religion cleane True religion standeth not onely in talking of the Scriptures or onely faith or Christes iustice but in puritie of life and good vvorkes specially of charitie and mercie done by the grace of Christ This is the Apostolical doctrine and far from the Heretical vanitie of this time CHAP. II. Against acception of person 10 From al and euery sinne vve must absteine hauing in al our vvordes and deedes the Iudgement before our eies vvherein vvorkes of mercie shal be required of vs 14 and onely faith shal not auaile vs. 18 And that the Catholike by his vvorkes shevveth that he hath faith vvhereas the Heretikes hath no more faith than the Diuel talke he of faith neuer so much and of iustification thereby onely by the
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
Law But if thou iudge the Lavv thou art not a doer of the Lavv but a iudge ✠verse 12 For there is one lavv-maker and iudge that can destroy and deliuer ✠verse 13 But thou * vvhat art thou that iudgest thy neighbour Behold novv you that say To day or to morovv vve vvil goe into that citie and there certes vvil spend a yere and vvil traficke and make our gaine ✠verse 14 vvho are ignorāt vvhat shal be on the morovv For vvhat is your life It is a vapour appearing for a litle vvhile and aftervvard it shal vanish avvay ✠verse 15 for that you should say If our Lord vvil and If vve shal liue vve vvil doe this or that ✠verse 16 But novv you reioyce in your arrogancies Al such reioycing is vvicked ✠verse 17 To one therfore knovving to doe good and not doing it to him it is sinne ANNOTATION CHAP. IIII. 8. Purifie your hartes Man vve see here maketh him self cleane and purgeth his owne hart Vvhich derogateth nothing to the grace of God being the principal cause of the same Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes or to other secundarie helpes and causes CHAP. V. By the damnatiō to come vpon the vnmerciful riche he exhorteth the persecuted to patience and by their ovvne revvard and by examples 12 Not to svveare at all 〈◊〉 〈◊〉 talke talke ◠In affliction to pray in prosperitie to sing in sicknes to call for the Priests and that they pray ouer them and anoile them vvith oile and 〈◊〉 〈◊〉 the sicke persons confesse their sinnes 19 Finally hovv meritorious it is to conuert the erring vnto the Catholike faith or the sinner to amendment of life verse 1 GOE to novv ye riche men vveepe hovvling in your miseries vvhich shal come to you ✠verse 2 Your riches are corrupt and your garmentes are eaten of mothes ✠verse 3 Your gold and siluer is rusted and their iust shal be for a testimonie to you and shal eate your flesh as fire You haue stored to your selues vvrath in the last daies ✠verse 4 Behold ″ the hire of the vvorkemen that haue reaped your fields vvhich is defrauded of you crieth and their crie hath entred into the eares of the Lord of Sabboth ✠verse 5 You haue made merie vpon the earth and in riotousnes you haue nourished your hartes in the day of slaughter ✠verse 6 You haue presented and slaine the iust one and he resisted you not ✠verse 7 Be patient therfore brethren vntil the comming of our Lord. Behold the husband man expecteth the pretious fruite of the earth patiently bearing til he receiue the timely and the latevvard ✠verse 8 Be you also patient and confirme your hartes because the comming of our Lord vvil approche ' ✠verse 9 Grudge not brethren one against an other that you be not iudged Behold the iudge standeth before the gate ✠verse 10 Take an example brethren of labour and patience the prophetes vvhich spake in the name of our Lord. ✠verse 11 Behold vve accoūt them blessed that haue suffered The sufferance of Iob you haue heard and the end of our Lord you haue seen because our Lord is merciful and pitieful ✠verse 12 But before al things my brethren * ″ svveare not neither by heauen nor by earth nor other othe whatsoeuer But let your talke be yea yea no no that you fall not vnder iudgement ✠verse 13 Is any of you in heauinesse let him pray Is he of a cheereful hart let him sing ✠verse 14 Is any man sicke amōg you ″ let him bring in the priestes of the Churche and let them pray ouer him * ″ anoiling him vvith oile in the name of our Lord. ✠verse 15 and ″ the praier of faith ″ shal saue the sicke and our Lord ″ shal lift him vp and if he be in sinnes ″ they shal be remitted him ✠verse 16 ″ Confesse therfore your sinnes one to an other pray one for an other that you may be saued ⊢ for the continual praier of a iust man auaileth much ✠verse 17 * Elias vvas a man like vnto vs passible and vvith praier ″ he praied that it might not raine vpon the earth and it rained not for three yeres and sixe monethes ✠verse 18 And * he praied againe and the heauen gaue raine and the earth yelded her fruite ✠verse 19 My brethren if any of you shal erre from the truth a man conuert him ✠verse 20 he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay ″ shal saue his soule from death and couereth a multitude of sinnes ⊢ ANNOTATIONS CHAP. V. 4. The hire To vvithhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done is a great iniquitie and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand as vve see here They be called in the Catechisme Sinnes crying to heauen The other foure be Murder Gen. 18 v. 20. Vsurie Exod. 22. v. 27. The sinne against nature Gen. 18. v. 20. The oppression and vexation of vvidovves pupilles strangers and such like Ib. Exod. 3. v. 9. 12. Svveare not He forbiddeth not al othes as the Anabaptists falsely say for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare and may lavvfully take an othe as also for the aduantaging of any necessarie truth vvhen time and place require but the custom of svvearing and al vaine light and vnnecessarie othes in our daily speache do displease God highly and are here forbidden by the Apostle as also by our Sauiour Mat. 5. 14. Let him bring in the Priests The Protestants for their special hatred of the holy order of Priesthod as els vvhere often so here they corrupt the text euidently translating Presbyteros elders As though the Apostle had meant men of age and not such as vvere by holy office Priests S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement better then any Protestant aliue taketh it plainely for Sacerdotes that is Priests li. 3 de Sacerdotio prope initium And if they confesse that it is a vvord of office vvith them also though they call them Elders and not Priests then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders If they say no as they must needes for Elders vvith their are not deputed specially to publike praying or administration of the Sacraments such as the Apostle here requireth to be sent for then they must needes graunt that their Elders ansvver not to the function of those vvhich in
the nevv Testament are called Presbyteri in Greeke and Latin and therfore both their translation to be false and fraudulent and also their naming of their nevv degrees or orders to be fond and incongruous If they say their Ministers be correspondent to such as vvere called Presbyteri in holy vvrite and in the Primitiue Church and that they are the men vvhom the Apostle vviâ—â—eth to be called for to anoile the sicke to pray for him vvhy do they not then translate Presbyterâ—s Ministers â—hich they might doe vvith as good reason as call such as they haue taken in steede of our Catholike Priests Ministers Vvhich vvord being in large acception common to all that haue to doe about the celebration of diuine things vvas neuer appropriated by the vse either of Scripture or of the holy Church to that higher function of publike administration of the Sacraments and Seruice vvhich is Priesthod but to the order next vnder it vvhich is Deaconship And therfore if any should be called Ministers their Deacons properly should be so termed And the Protestants haue no more reason to keepe the ancient Greeke vvord of Deacon appropriated to that office by the vse of antiquity then to keepe the vvord Priest being made no lesse peculiar to the state of such onely as minister the holy Sacraments offer the Sacrifice of the Altar But these fellovves folovv neither Gods vvord nor Ecclesiastical vse nor any reason but meâ—e phantasie noueltie and hatred of Gods Church And hovv litle they folovv any good rule or reason in these things may appeare by this that here they auoid to translate Priests and yet in their CoÌ„munion booke in their order of visiting the sicke they commonly name the Minister Priest 14. Anoiling vvith oils Here is the Sacrament of extreme Vnction so plainely promulgated for it vvas instituted as al other Sacraments of the nevv Testament by our Sauiour Christ him self and as Venerable Bede thinketh and other auncient vvriters the anoiling of the sicke vvith oile Marc. 6. pertaineth therevnto that some Heretikes for the euidence of this place also as of the other for good vvorkes deny the Epistle Other as the Caluinists through their confidence of cunning shiftes and gloses confessing that S. Iames is the author yet condemne the Church of God for vsing and taking it for a Sacrament But vvhat dishonour to God is it vve pray them that a Sacrament should be instituted in the matter of oile more then in the element of vvater Vvhy may not grace remission of sinnes be annexed to the one as vvel as to the other vvithout derogation to God But they say Sacraments endure for euer in the Church this but for a season in the Primitiue Church Vvhat Scripture telleth them that this general and absolute prescription of the Apostle in this case should endure but for a season vvhen vvas it taken avvay abrogated or altered They see the Church of God hath alvvaies vsed it vpon this vvarrant of the Apostle vvho knevve Christs meaning and institution of it better then these deceiued men vvho make more of their ovvne fond ghesses and coÌ„iectures grounded neither on Scripture nor vpon any circumstance of the text noâ— any one authentical author that euer vvrote then of the expresse vvord of God It vvas say they a miraculous practise of healing the sicke during onely in the Apostles time and not long after Vve aske them vvhether Christ appointed any certaine creature or external element vnto the Apostles generally to vvorke miracles by Him self vsed sometimes clay and spittle sometimes he sent them that vvere diseased to vvash them selues in vvaters but that he appointed any of those or the like things for a general medicine or miraculous healing onely that vve reade not for in the beginning for the better inducing of the people to faith and deuotion Christ vvould haue miracles to be vvrought by sundry of the Sacraments also Vvhich miraculous vvorkes ceasing yet the Sacraments remaine still vnto the vvorldes end Againe vve demaund vvhether euer they read or heard that men vvere generally commaunded to seeke for their health by miraculous meaâ—es Thirdly vvhether al Priests or as they call them Elders had the gift of miracles in the primitiue Church No it can not be for though some had yet al these indifferently of vvhom the Apostle speaketh had not the gift and many that vvere no Priests had it both men and vvomen vvhich yet could not be called for as Priests vvere in this case And though the Apostle and others could both cure men and reuiue them againe yet there vvas no such general precept for sicke or dead men as this to call for the Apostles to heale or restore them to life againe Lastly had any external element or miraculous practise vnles it vvere a Sacrament the promisse of remission of al kinde of actual sinnes ioyned vnto it or could S. Iames institute such a ceremonie him self that could saue both body and soule by giuing health to the one and grace and remission to the other At other times these contentious vvranglers raile at Gods Church for annexing only the remission of venial sinnes to the element of vvater made holy by the Priests blessing thereof in the name of Christ and his vvord and loe here they are driuen to hold that S. Iames prescribed a miraculous oile or creature vvhich had much more povver and efficacie Into these straites are such miscreants brought that vvil not beleeue the expresse vvord of God interpreted by the practise of Gods vniuersal Church Venerable Bede in 9 Luc. saith thus It is cleere that this custome was deliuered to the holy Church by the Apostles them selues that the sicke should be anointed vvith oile consecrated by the Bishops blessing See for this and for the assertion vse of this Sacrament S. Innocentius ep 1 ad Decentium Eugubinum cap. 8. to 1. Conc Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil Cabilonense 2. cap. 48. Conc. Wormatiâ—nse cap. 72. to 3. Conc. Aquisgra c. 8. Flcrentinum and other later Councelâ— S. Bernard in the life of Malachie in fine This holy oile because the faithful savv to haue such vertue in the primitiue Church diuers caried it home and occupied it in their infirmities not vsing it in the Sacramental sort vvhich the Apostle prescribeth as the Aduersaries vnlearnedly obiect vnto vs but as Christians novv do and then also did concerning the vvater of Baptisme vvhich they vsed to take home vvith them after it vvas hallovved and to giue it their diseased to drinke 15. The praier of faith He meaneth the forme of the Sacrament that is the vvordes spoken at the same time vvhen the partie is anoiled vvhich no doubt are most auncient and Apostolike Not that the vvord or praier alone should haue that great effect here mentioned but ioyned vvith the foresaid vnction as is plaine 15. Shal saue The
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
my beloued sonne in vvhom I haue pleased my self heare him ✠verse 18 And this voice vve heard brought from heauen vvhen vve vvere vvith him in the holy mounte ✠verse 19 And we haue the prophetical vvord more sure vvhich you doe vvel attending vnto as to a candel shining in a darke place vntil the day davvne and the day starre arise in your hartes ⊢ ✠verse 20 vnderstanding this first that no prophecie of scripture is made by ◠priuate interpretation ✠verse 21 For * not by mans vvil vvas prophecie brought at any time but the holy men of God spake inspired vvith the holy Ghost ANNOTATIONS CHAP. I. 10. By good vvorkes Here vve see that Gods eternal predestination and election consisteth vvith good vvorkes yea that the certainty and effect thereof is procured by mans free vvill and good vvorkes and that our vvel doing is a meane for vs to attaine to the effect of Gods predestination that is to life euerlasting and therfore it is a desperate folly and a great signe of reprobate persons to say If I be predestinate doe vvhat I vvil I shal be saued Nay the Apostle saith If thou hope to be one of the predestinate for knovv it thou canst not do vvel that thou maist be the more assured to attaine to that thou hopest or make it sure by good vvorkes The Protestāts in such cases not much liking these vvordes by good vvorkes though the latin haue it vniuersally and some Greeke copies also as Beza confesseth leaue them out in their translations by their vvonted pollicie 15. After my decease also These vvordes though they may be easily altered by cōstruction into diuers senses not vntrue yet the correspondēce of the partes of the sentēce going before and folovving giue most plaine this meaning that as during his life he vvould not omit to put them in memorie of the things he taught them so after his death vvhich he knew should be shortly he vvould not faile to endeuour that they might be mindeful of the same Signifying that his care ouer them should not cease by death that by his intercession before God after his departure he vvould doe the same thing for them that he did before in his life by teaching and preaching This is the sense that the * Greeke Scholies speake of and this is most proper to the text and consonant to the old vse of this Apostle and other Apostolike Saincts and fathers of the primitiue Church S. Clement in his Epistle to S. Iames our Lordes brother vvitnesseth that S. Peter encouraging him to take after his decease the charge of the Apostolike Romane See promised that after his departure he vvould not cease to pray for him his flocke thereby to ease him of his Pastoral burden To. 1 Concil ep 1. S. Clem. in initio And S. Leo the Great one of his successors in the said See often attributeth the good administration and gouernement thereof to S. Peters praiers and assistance namely in these goodly vvorkes Ser 3 in anniuers 〈◊〉 assumpt ad Pontif. We are much bound saith he to giue thankes to our Lord and Redeemer Iesus Christ that hath giuen so great povver to him vvhom he made the Prince of the vvhole Church that if in our time also any thing be done vvel be rightly ordered by vs it is to be imputed to his vvorkes and his geuernement to vvhom it vvas said And thou being conuerted confirme thy brethren and to vvhom our Lord after his resurrection said thrise leede my sheepe Which novv also vvithout doubt the godly Pastor doth execute confirming vs vvith his exhortations and not ceasing to pray for vs that vve be euercome vvith no tentation c. Yea it vvas a common thing in the primitiue Church among the auncient Christians and alvvaies since among the faithful to make couenant in their life time that vvhether of them vvent to heauen before the other he should pray for his frende and fellovv yet aliue See the Ecclesiastical historie of the holy virgin and Martyr Potamiaena promising at the houre of her Martyrdom that after her death she vvould procure mercie of God to Basilides one of the souldiars that ledde her to execution and so she did Euseb li. 6. c. 4. Also S. Cyprian ep 57 in fine Let vs saith he pray mutually one for an other and vvhether of vs tvvo shal by Gods elemencie be first called for let his loue continue and his praier not cease for his brethren and sisters in the vvorld So said this holy Martyr at that time vvhen Christiās vvere so far from Caluinisme vvhich abhorreth the praiers of Saincts praying to them that to be sure they bargained before hād to haue the martyrs other Saincts to pray for them The same S. Cyprian also in his booke De disciplina habitu virginum in fine after a godly exhortation made to the holy Virgins or Nonnes in his time speaketh thus vnto them Tantum tunc mementote nostri cùm incipiet in vobis virginitas honorari that is Onely then haue vs in remembrance vvhen your virginitie shal begin to be honoured that is after their departure Vvhere he insinuateth the vse of the Catholike Church in keeping the festiual daies and other dueties tovvard the holy Virgins in heauen S. Hierom also in the same manner speaketh to Heliodorus saying that vvhen he is once in heauen then he vvil pray for him that exhorted and incited him to the blessed state of the Monastical life Ep. 1. c. 2. And so doth he speake to the vertuous matrone Paula after her death desiring her to pray for him in his old age affirming that she shal the more easily obtaine the neeres she is novv ioyned to Christ in heauen in Epitaph Paule in fine It vvere to long to report hovv S. Augustine desireth to be holpen by S. Cyprians praiers then and long before a Sainct in heauen to the vnderstanding of the truth concerning the peace and regiment of the Church li. 5 de Bapt. cont Donatistas c. 17. And in an other place the same holy Doctor alleageth the said S. Cyprian saying that great numbers of our parents brethren children frendes and other expect vs in great solicitude and carefulnes of our saluation being sure of their ovvne li. 1 de praedest Sanctorum c. 14. S. Gregorie Nazianzene in his orations of the praise of S. Cyprian in fine and of S. Basil also in fine declareth hovv they pray for the people vvhich tvvo Saincts he there inuocateth as al the auncient fathers did both generally al Saincts and as occasion serued particularly their special Patrones Among the rest see hovv holy Ephrem in orat de laud. S. Deipara praied to our B. Ladie vvith the same termes of Aduocatt Hope Reconciliatrix that the faithful yet vse and the Protestants can not abide S. Basil ho. de 40 Martyribus in fine S. Athanasius Ser. in Euang. de
conuersations and godlinesses ✠verse 12 expecting and hasting vnto the coÌ„ming of the day of our Lord by vvhich the heauens burning shal be resolued and the elementes shal melt vvith the heate of fire ✠verse 13 But vve expect * nevv heauens and a nevv earth according to his promises in vvhich iustice inhabiteth ✠verse 14 For the vvhich cause my deerest expecting these things labour earnestly to be found immaculate and vnspotted to him in peace ✠verse 15 and * the longanimitie of our Lord do ye account saluation as also our most deere brother Paul according to the vvisdom giuen him hath vvritten to you ✠verse 16 as also in al epistles speaking in them of these things in the vvhich are â— certaine things hard to be vnderstoode vvhich the vnlearned and vnstable depraue as also the rest of the Scriptures to their ovvne perdition ✠verse 17 You therfore brethreÌ„ foreknovving take heede lest ledde aside by the errour of the vnwise you fal away from your owne stedfastnes ✠verse 18 but grovv in grace and in knovvledge of our Lord and sauiour IESVS Christ To him be glorie both novv and vnto the day of eternitie Amen ANNOTATIONS CHAP. III. 16. Certaine things hard This is a plaine text to conuince the Protestants vvho as al heretikes lightly doe and did from the beginning say the Scriptures be easie to vnderstand and therfore may be not onely read safely but also expounded boldly of al the people as vvel vnlearned as learned and consequently euery one by him self and his priuate spirit vvithout respect of the expositions of the learned fathers or expectation of the Churches their Pastors and Prelates iudgment may determine and make choise of such sense as him self liketh or thinketh agreable For this is partly their saying partly the necessarie sequele of their folish opinion vvhich admitteth nothing but the bare Scriptures And Luther said that the Scriptures vvere more plaine then al the fathers commentaries and so al to be superfluous but the Bible Praâ—fat assert art damnat Against al vvhich Diuelish seditious arrogaÌ„cie tending to make the people esteeme them selues learned or sufficient vvithout their Pastors and spiritual rulers helpe to guide them selues in al matters of doctrine doubtes in religion the holy Apostle here telleth and forevvarneth the faithful that the Scriptures be ful of difficultie specially S. Paules epistles of al other partes of holy vvrite and that ignorant men â—ad vnstable or phaÌ„tastical fellovves puffed to fro vvith euery blast of doctrine and haeresie abuse peruert and misconster them to their ovvne damnation And S. Augustine saith that the special difficulty in S. Paules epistles vvhich ignorant and euil men do so peruert and vvhich S. Peter meaneth is his hard speache and much commendation of that faith vvhich he saith doth iustifie vvhich the ignorant euen from the Apostles time and much more novv haue and do so misconster as though he had meant that onely faith vvithout good vvorkes could iustifie or saue a man Against vvhich vvicked collection and abuse of S. Paules vvordes the said father faith al these Canonical or Catholike epistles vvere vvritten But the Haeretikes here to shift of the matter and to creepe out after their fashion ansvver that S. Peter saith not S. Paules epistles be hard but that many things in them are hard Vvhich may be to the Catholikes an example of their sophistical euasions from the euidence of Gods vvord As though it vvere not al one to say Such an author or vvriter is hard and There be many things in that vvriter hard to be vnderstood For vvhether it be that the argument and matter be high and past vulgar capacitie as that of praedestination reprobation vocation of the Gentiles and iustifying faith or vvhether his manner of stile and vvriting be obscure al proue that his epistles be hard and other Scriptures also because S. Peter here affirmeth that by reason of the difficulties in them vvhether in the style or in the depth of the matter the ignorant and vnstable such as Heretikes be do peruert his vvritings as also other Scriptures to their ovvne damnation Vvhereby it is plaine that it is a very dangerous thing for such as be ignorant or for vvilde vvitted fellovves to reade the Scriptures For such conditioned men be they that become Heretikes and through ignorance pride and priuate phantasie meeting vvith hard places of S. Paules epistles or other Scriptures breede Haeresies And that not onely the things treated of in the holy Scriptures but also that the very manner of vvriting and enditing thereof is high and hard and purposely by Gods prouidence appointed to be vvritten in such sort see S. Augustine li. 2 de doct Christ c. 6. and ep 119. S. Ambrose ep 44 in principio S. Hierom to Paulinus ep 103 c. 5. 6. 7. vvho also ep 65. c. 1. saith that in his old age vvhen he should rather haue taught then be taught he vvent as far as Alexandria onely to heare Didymus and to haue his helpe for the vnderstanding of the Scriptures and confesseth vvith great thankes to the said Didymus that he learned of him that vvhich before he knevve not Dauid saith Giue me vnderstanding and I vvil searche thy lavv The Eunuch in the Actes said Hovv can I vnderstand vvith out an interpreter The Apostles til Christ opened their sense to vnderstand the scriptures could not vnderstand them The holy Doctors by continual studie vvatching fasting and praying had much a doe to vnderstand them that great clerke S. Augustine coÌ„fessing in the foresaid epistle 119. c. 21. that there vvere many moe things that he vnderstood not then that he vnderstood The Heretikes say the fathers did commonly erre and hovv could such great vvise learned men be deceiued in reading and expounding the Scriptures if they vvere not hard and if they vvere hard to them hovv are they easie to these nevv maisters the Haeretikes finally vvhy do they vvrite so many nevv glosses scholâ—es commentaries as a cart cannot carrie Vvhy do Luther Zuinglius Caluin and their Companions agree no better vpon the interpretation of the Scriptures if they be not hard vvhereat stumbled al the old heretikes the nevv Arîus Macedonius Vigilantius Nestorius Eutyches Berengarius Vvicleffe Protestants Puritanes Anabaptists and the rest but at the hardnes of the Scriptures They be hard then to vnderstand and Heretikes peruert them to their ovvne damnation THE ARGVMENT OF S. IOHNS THREE EPISTLES OF S. Iohn vvas said in the Argument before his Gospel Novv here folovv his three Epistles one to al Catholikes though some auncients do cal it Ad Parthos the other tvvo being very short vnto a certaine Ladie to one Gaius The effect of al is to vvitnes vnto them the certaintie of the Catholike faith and to exhort them to continue still in it also to loue the Catholike Church and so neither to become heretikes
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his cōmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giuē vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him ✠verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that whē he shal appeare we shal be like to him because vve shal see him as he is ✠verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy ✠verse 4 Euery one that committeth sinne committeth also iniquitie and ◠sinne is iniquitie ✠verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none ✠verse 6 Euery one that abideth in him ◠sinneth not and euery one that sinneth hath not seen him nor knovven him ✠verse 7 Litle children let no mā seduce you ◠He that doeth iustice is iust euen as he also is iust ✠verse 8 * He that committeth sinne is of the deuil because the deuil ◠sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil ✠verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God ✠verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother ✠verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other ✠verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust ✠verse 13 Maruel not brethren if the vvorld hate you ✠verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death ✠verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self ✠verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⊢ ✠verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him ✠verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⊢ ✠verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes ✠verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges ✠verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God ✠verse 22 and * vvhatsoeuer vve shal aske ◠vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him ✠verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen cōmaundement vnto vs. ✠verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. d◠Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
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
temporal commodities sake either coiâ—ath or folovveth nevv opinions S. August li. de Vtil â—red cap. 1. And lastly by the resemblance they haue vvith the auncient and notorious Schismatike Corè and his companions vvho forsooke the ordinarie Priesthod appointed by God and would needes doe sacrifice them selues without lavvful calling Such in deede be al Heretikes and such be al their sacraments seruice and offices in their Church as Cores vvere in his schismatical tabernacles And as pride vvas the cause of his reuolting from the obedience of Moyses and Aaron his Priests and true Gouernours so is intolerable pride the cause of al Heretikes forsaking their lavvful Pastors and Rulers and namely of forsaking Christes owne Vicar in earth our true Aaron as S. Bernard calleth him De consid li. 2. cap. 8. To al such forsakers the Apostle here giueth the curse and Va due to the said three Cain Balaam and Corè and telleth them that the storme of darkenes and eternal damnation is prouided for them most liuely describing al Heretikes as in some vve to our woe haue experience by their maners in our daies in al this passage euen to the end of the epistle 19. These are they vvhich segregate them selues The conditions in the later daies that is euer since Christs time not of these onely of our age For there were many that forsooke Gods Church and segregated them selues from the fellowship of the faithful euen in the primitiue Church that vve may the lesse maruel at these mens segregating them selues and going out from the rest into seueral sectes which S. Augustine therfore calleth Segregations THE ARGVMENT OF THE APOCALYPSE OF S. IOHN THAT vvhich the old Testament foretold of Christ him self the Apostles could report the fulfilling thereof in the nevv Testament by vvay of an historie euen from his Conception to his Glorification But of his Church they could not doe the like because in their time it did but beginne being to continue long after them euen to the end of the vvorld and then at length to be glorified as Christ her Spouse alreadie is Herevpon God vvould haue S. Luke to report in the Actes of the Apostles the storie of the Churches beginning and for the rest of it to the end that vve might receiue this benefite also by the Apostles handes he vvould S. Iohn to tell vs of it in this booke by vvay of a prophecie Of vvhich booke S. Hierome saith The Apocalypse of S. Iohn hath as many sacrament or mysteries as vvordes Yea more then that In euery vvord there are hid manifold and sundrie senses Therfore it is very litle that can here be noted in respect Yet to giue the good Catholike vvhose comfort is here some litle helpe the booke may be deuided into fiue partes The first after the Proâ—â—me conteineth seuen Epistles from Christ novv in glorie to seuen Churches of Asia or for these he maketh al one to the seuen Bishops of those Churches meaning no to those only but to al his Churches Bishops throughout the vvorld saying therefore in euery one of them to al in general He that hath an eare let him heare vvhat the Spirit saith to the Churches As also in euery one he exhorteth vs to fight manfully in this spiritual vvarfare of ours against sinne for the victorie and in euery one accordingly promiseth vs a revvard in heauen But before this in the beginning of euery one be partly commendeth partly reprehendeth and exhorteth to penance Vvhere this is much to be noted and feared that among so many he reproueth somevvhat in al saue only in tvvo vvhich are the second the sixt In the beginning also of euery one he taketh some peece out of the apparition going before to frame thereof his slyle agreably to the matter of eche Epistle After this admonition to Pastors and their flockes the second part folovveth vvherein the Church and vvhole course thereof from the beginning to the end is expressed in the opening of a booke in Gods hand and the seuen seales thereof by Christ for the vvhich he seeth praise sung novv in heauen and earth not only to the Godhead as before but also after a nevv manner to Christ according to his Manhod And here vvhen he is come to the opening of the last seale signifying Domesday he letteth that matter alone for a vvhile and to speake more fully yet of the said course of the Church he bringeth in an other pagent as it vvere of seuen Angels vvith seuen Trumpets The effect of both the Seales Trumpets in this That the Church beginning and proceding there should be raised against it cruel persecutions and pestilent heresies and at length after al heresies a certaine most blasphemous Apostasie being the next preparatiue to the comming of Antichrist After al vvhich Antichrist him self in person shal appeare in the time of the sixt seale and sixt trumpet persecuting and seducing for the short time of his reigne more then al before him The Church notvvithstanding shal still continue and vvade through al because Christ her Spouse is stronger then al these aduersaries vvho also straight after the said sixt time shal in the seuenth come in maiestie and iudge al. Of the vvhich iudgement differring yet a vvhile to speake at large he doth first in the third part intreate more fully of the Deuils vvorking by Antichrist and his companie against the Church that the iustice of Christ aftervvard in iudging may be more manifest At length therefore in the fourth part he commeth to the seuen last plagues the seuenth of them conteining the final damnation of the vvhole multitude societie or corps of the vvicked from the beginning of the vvorld to the end Vvhich multitude in the Gospel and first Epistle of this same S. Iohn as also in the other Scriptures commonly is often called Mundus the vvorld and here he calleth it partly Meretricem a vvhore or harlot because vvith her concupiscence she entiseth the carnal and earthly men avvay from God partly Ciuitatem Babylon the Citie of Babylon because it maketh vvarre against Hierusalem the Citie of God and laboureth to hold Gods people captiue in sinne as it vvas shadovved in Nabuchodonosor his Babylonias leading and holding the Ievves vvith their Hierusalem in captiuitie vntil Cyrus in figure of Christ deliuered them But vvhether al these seuen plagues should be vnderstood as the seuenth of Domesday it self it is hard to define More like it is that the first sixe are to goe before Domesday but vvhether corporally and literally so as Moyses plagued Egypt or rather spiritually it is more hard to define Yet it seemeth more easie to vnderstand them corporally as also the plagues vvherevvith Elias and his fellovv shal in the time of Antichrist plague the vvicked vvhich peraduenture shal be the same last plagues vvhere of vve reade in this booke c. 11. v. 6. But not content to haue described
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ— seuen horneâ— of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâ—el seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâ—st in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌ„mentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiâ—â— you that al the multitude is of holy ones and the Lord is in theâ—â— Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌ„maundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ„ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâ—â—â— dieâ— our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌ„guage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâ—alon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
of the Pagan gods Then vvas it Babylon vvhen S. Iohn vvrote this and then vvas Nero and the rest figures of Antichrist and that citie the resemblance of the principal place vvheresoeuer it be that Antichrist shal reigne in about the later end of the vvorld Novv to apply that to the Romane Church and Apostolike See either novv or then vvhich vvas spoken onely of the terrene state of that citie as it vvas the seate of Peter vvhen it did slea aboue 30 Popes Christs Vicars one after an other endeuoured to destroy the vvhole Church that is most blasphemous and foolish The Church in Rome vvas one thing Babylon in Rome an other thing Peter sate in Rome and Nero sate in Rome but Peter as in the Church of Rome Nero as in the Babylon of Rome Vvhich distinction the Heretikes might haue learned by S. Peter him self ep 1. chap. 5. vvriting thus The Church saluteth you that is in Babylon coëlect So that the Church and the very chosen Church vvas in Rome vvhen Rome vvas Babylon vvhereby it is plaine that vvhether Babylon or the great vvhoore do here signifie Rome or no yet it can not signifie the Church of Rome vvhich is novv and euer vvas differing from the terrene Empire of the same And if as in the beginning of the Church Nero and the rest of the persecuting Emperours vvhich vvere figures of Antichrist did principally sit in Rome so also the great Antichrist shal haue his seate there as it may vvel be though others thinke that Hierusalem rather shal be his principal citie yet euen then shal neither the Church of Rome nor the Pope of Rome be Antichrist but shal be persecuted by Antichrist and driuen out of Rome if it be possible for to Christs Vicar and the Romane Church he vvil beare as much good vvil as the Protestants novv doe and he shal haue more povver to persecute him and the Church then they haue S. Hierom epist 17. c. 7. to Marcella to dravv her out of the citie of Rome to the holy land vvarning her of the manifold allurements to sinne and il life that be in so great and populous a citie alludeth at length to these vvordes of the Apocalypse and maketh it to be Babylon and the purple vvhoore but straight vvay lest some naughtie person might thinke he meant that of the Church of Rome vvhich he spake of the societie of the vvicked only he addeth There is there in deeds the holy Church there are the triumphans monuments of the Apostles and Martyrs there is the true confession of Christ there is the faith praised * of the Apostle and Gentilitie troden vnder foote the name of Christian daily aduancing it self on high Vvhereby you see that vvhatsoeuer may be spoken or interpreted of Rome out of this vvord Babylō it is not meant of the Church of Rome but of the terrene state in so much that the said holy Doctor li. 2. aduers Iouinian c. 19. signifieth that the holines of the Church there hath vviped avvay the blasphemie vvritten in the forehead of her former iniquitie But of the difference of the old state and dominion of the Heathen there for vvhich it is resembled to Antichrist and the Priestly state vvhich novv it hath reade a notable place in S. Leo serm 1 in natali Petri Pauli 5. Mysterie S. Paul calleth this secrete and close vvorking of abomination the mysterie of iniquitie 2. Thessal 2. and it is called a litle after in this chapter vers 7. the Sacrament or mysterie of the vvoman and it is also the marke of reprobation and damnation 6. Drunken of the bloud It is plaine that this vvoman signifieth the vvhole corps of al the persecutors that haue and shal shede so much bloud of the iust of the Prophets Apostles and other Martyrs from the beginning of the vvorld to the end The Protestants folishly expound it of Rome for that there they put Heretikes to death and allovv of their punishment in other countries but their bloud is not called the bloud of saincts no more then the bloud of theeues mankillers and other malefactors for the sheding of vvhich by order of iustice no Commonvvealth shal ansvver 9. Seuen hilles The Angel him self here expoundeth these 7 hilles to be al one vvith the 7 heads and the 7 kings yet the Heretikes blinded excedingly vvith malice against the Church of Rome are so madde to take them for the seuen hilles literally vpon vvhich in old time Rome did stand that so they might make the vnlearned beleeue that Rome is the seate of Antichrist But if they had any consideration they might marke that the Prophets visions here are most of them by Seuens vvhether he talke of heads hornes candlestickes Churches kings hilles or other thinges and that he alluded not to the hilles because they vvere iust seuen but that Seuen is a mystical number as sometimes Ten is signifying vniuersally al of that sort whereof he speaketh as that the seuen heads hilles or kingdoms which are here al one should be al the kingdoms of the world that persecute the Christians being heads and mountaines for their height in dignitie aboue others And some take it that there were seuen special Empires kingdoms or States that vvere or shal be the greatest persecutors of Gods people as of Aegypt hanaan Babylon the Persians and Greekes which be fiue-sixtly of the Romane Empire which once persecuted most of al other and which as the Apostle here saith yet is or standeth but the seuenth then vvhen S. Iohn vvrote this vvas not come neither is yet come in our daies vvhich is Antichrists state vvhich shal not come so long as the Empire of Rome standeth as S. Paul did Prophecie 2 Thessa◠2. 13. The same is the eight The beast it self being the congregation of al these vvicked persecutors though it consist of the foresaid seuen yet for that the malice of al is complete in it may be called the eight Or Antichrist him self though he be one of the seuen yet for his extraordinarie vvickednes shal be counted the odde persecutor or the accomplishment of al other therfore is named the eight Some take this beast called the eight to be the Diuel 18. The great citie If it be meant of any one citie and not of the vniuersal societie of the reprobate vvhich is the citie of the Diuel as the Church the vniuersal fellovvship of the faithful is called the citie of God it is most like to be old Rome as some of the Greekes expound it from the time of the first Emperours til Constantines daies vvho made an end of the persecution for by the authoritie of the old Romane Empire Christ vvas put to death first and aftervvard the tvvo cheefe Apostles the Popes their successors and infinite Catholike men through out the vvorld by lesser kings vvhich then vvere subiect to Rome Al vvhich Antichristian persecution◠ceased vvhen
increased by persecution 316 marg Peter Cephas Rocke al one 218 marg 44. 47. 216. Christ by giuing him this name designed him before hand to be the rocke foūdation of his Church ibidem 47. nu 18. p. 79. nu 75. He promiseth to build his Church vpon him that is his person 46. 47. at large He praieth that his faith shal not faile 206. The Church vvas builded vpon him he receiueth the Primacie 279. 516. nu 20. pag. 654. Vpon him not vpon his faith only or confession 45. 46. 47. Peters manifold dignitie preeminence 27. 40. 50. 52. nu 1. p. 94. 128. 131 m. 150. 154. 161 m. 206. nu 31. 224 m. 497. 500. nu 7. p. 278 m. 326. 442. m. S. Paul submitteth his doctrine to his approbation 499. The keies giuen to him what authoritie is signified by them 47. His authoritie to bind and loose 47. He doth practise his primacie 292. 293. 303. marg 337. 499. 501. nu 9. pag. 654. His successors the Bishops of Rome haue the same primacie authoritie 45. nu 17. p. 46. 47. 206. 280. 337. 499. 501. By the Rocke is signified not only Peters person but his Chaire and See the Church of Rome 46. 47. He breaketh the Churches vnitie that forsaketh this See or Chaire 501. 520. Christ is the Rocke foundation and head of the Church on vvay Peter an other way 46. 514. 515. 516. Peters ship signifieth the Church 150. He gouerneth and protecteth the Church continually 304. 668. The Protestants and Puritans disagree about his preeminence or primacie 280 marg They denied it before and now confesse it 280 marg They derogate from Peter as much as is possible 501. Beza thinketh the Greeke text of the scripture falsified in fauour of Peters primacie 27. Their folish argumēts against Peters primacie 312. 421 m. 501. Their impudent assertion that he was neuer at Rome 422. 500. 665. For this purpose only they deny that Babylō signifieth Rome 665. Their wrangling about the time of his being there 665. Their folish and greatest reason against his being there 421 marg 422. He and S. Paul planted the Church at Rome 288. 500. 383 marg 421 mar 370. He wrote from Rome 665. He vvas crucified there 280. A table of S. Peters Actes 374. Pilgrimage pag. 6. 311 marg to the holy land in the primitiue Church 49. to the holy Sepulchre 85. to the memories of Saincts 231. The deuotion of Pilgrimes and the maner of their deuotion in holy places 158. nu 44. pag. 85. See Relikes Pope The succession of Popes is an argument vsed by the Fathers against Heretikes 520. Popes 33 Martyrs pag. 654. and pag. 556. Their roome and dignitie called an Apostleship 520. Their supremacie 280. 515. 572. The practise thereof by S. Leo the great and S. Gregorie the great 280. Hovv they refused the name of vniuersal Bishop 280. The Councel of Chalcedon called the Pope vniuersal Bishop 280. They write them selues Seruos seruorum Dei 280. He is the ministerial head of the Church vnder Christ 515. S. Peters successor 280. 520. Not to communicat vvith him is to be against Christ or vvith Antichrist 33. nu 30. See Antichrist The Pope can not be Antichrist 71. nu 22. 29. pag. 231 marg 554 marg See Antichrist He may erre personally not iudicially 206. 253. 266. nu 13. pag 388 m. p. 502. nu 11. Vve may not respect the Popes person but the priuileges of his office 66. 67. 206. The priuileges and dignities of his office See Roman Church and Peter Praier See Canonical houres Long praier not forbidden pag 16. nu 7. To pray alwaies 190 marg The Churches collectes breife 16. nu 7. Seruice praier in the Latine tōgue much better then in the vulgar 461. at large S. Augustine our Apostle brought vs the seruice in the Latine tongue 461. It vvas alwaies in Latine through out the vvest Church 463. Our people at their first conuersion sang Alleluia not praise ye the Lord. 463. Sursum corda Kyrie eleison ibidem See Masse The peoples priuat praiers in Latine 462. It is not necessarie that they vnderstand either publike or priuate praiers 461. 463. They vnderstand them not being in the English tong neither are they any thing the more edified 461. 463. Their intētion deuotiō is as great acceptable in the one as in the other 462. 463. 43. hu 8. pag. 61. They are edified and take profite of the Priests fūctions though they neither heare nor see what he doth 134. and 135 m. They are taught the meaning of ceremonies and seruice and doe knovv them perfectly in al Cath. countries 461. 462. Latine praiers are and may be translated 462. S. Paules place falsely alleaged against the latin seruice or praier explicated at large and that he speaketh of no such thing much lesse against it 460. 461. 462. 493. An other obiection answered and vvhat it is to pray vvith the lippes only 43. num 8. Faith in praier 643. Vvhat is to pray vvithout intermission 382 marg 551 marg Our Lords praier or the Pater noster 15. 170. It is the first and last in al the Churches praiers and said most often The Aue Maria. See L. our B. Ladie Praier for the dead 361. 480. 687. The Saducees seeme to haue denied it 361. Aërius an old condemned Heretike denied it Other mens praiers intercessions for vs. 150. 420 marg Praying one for an other is of great force 420 marg 543. To pray for our persecutors 209. nu 34. Publike praiers more auailable then priuat pag. 471. The Priests praiers more auailable pag. 610. At the time of praier specially God sendeth comfortable visitations 319 marg Preachers that preach vvel must liue accordingly 104 marg 112 marg 386. marg Catholike preachers in time of persecution vvhat is their comfort 547. Predestination and reprobation declared at large pag. 406. 407. They consist vvith free vvil 370. 403. 406. 407. The mysterie of predestination and reprobatiō is humbly to be reuerēced not curiously searched 402. 403. 407. nu 20. 21. 412. No man must by occasion thereof be reachlesse and desperate in neglecting his saluation 403. 406. 359 marg Good vvorkes must concurre vvith Gods predestination 668. Vvhat and how far we may and should learne herein 403. 412. Heretical and presumptuous bookes of Predestination 407. 412. Priest The name in al languages almost the same 333. heretically changed into Elder ibidem The vvord Senior Auncient in the vulgar Latine translation is alvvaies in the Greeke Presbyter Priest 334 marg 664. 351 marg His office and vocation 609. 610. His dignitie 609. They are called Angels 701. They are coadiutors vvith and vnder Christ and worke in his name 92. 190. 444. 474. 480. 482. 429 marg Their authoritie to remit sinnes 21 24. 53. nu 18. p. 92. 151. 162 m 190. 276. 480. 252 marg The Protestants carpe at this authoritie as the Iewes did at Christ for
to heauen 651. No sinne but in this life it may be remitted the contrarie is the heresie of the Caluinists 686. See Penance They are worse in this point then the Nouatians 613. Vvhat is in S. Iohns Epistle a sinne to death 687. Three degrees of sinnes signified by the three dead that Christ raised to life 100. Sinne the cause of sicknes and other plagues 132. Spirit To adore and serue God in spirit 228. Boasting of the spirit 684. Not to credit euery spirit and hovv to trie them 552. The Church onely hath to discerne spirites 684. The testimonie of the Spirit in vs. 402. Superioritie and difference of degrees not forbidden 57 marg 165 marg Superstition not allowed in the Catholike Church 344. 539 marg The Protestants falsely call deuotion superstition 344. Supremacie of temporal Princes in matters Ecclesiastical See Princes T Tithes due to God and his Priests 615. Giuen by the inferior to the superior ibid. Paied in the Law of nature Moyses ib. How due to the Priests of Christes Church 616. Tongues Praiers in an vnknovven tōgue See Praiers The 14 chap. of the first to the Corinthians explicated concerning tongues 460. The Protestants vaine boasting of tongues 457 marg The three principal tongues in the title of the Crosse of Christ 271 marg The holy Scriptures most conueniently preserued in them ibid. Traditions not written 559. at large 413. 414. 476. 612. 653. 279 marg 353. 451. 454. 43. 106. 464 marg 695. 591 marg Apostolical traditions 413. 414. 451. 476. 559. 560. 612. 464 marg Particular traditiōs of the Apostles the Lent 12. 145 marg the administration of the B. Sacrament 451. 454. a commemoration inuocation of Saincts in the Masse ibid. praier for the dead ibid. and 560. mingling water with wine ibid. Baptizing of infantes 559. the Apostles Creede 560. See other particular traditions pag. 454. 559. Pater noster in the Masse 567. keeping of Sunday Easter Vvhit-sontide c. 43. 467 mar How to know Apostolical traditions 560. 559. Ignatius booke of the Apostles traditions ib. The fathers estimation of traditions 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture 559. 560 marg They are called Depositum 414. 581 mar descending from the Apostles by Bishop and Bishop vnto the end 584. The Protestāts can shew no such Depositum 584. Heretikes conuicted by traditiō 5. 559. Iewish and heretical traditions 43. 106. Translation of the Bible into Greeke called Septuaginta 633. cited of the Euangelistes and authentical in the Greeke Church ibid. The authentical Latin translation 633. Beza preferreth it before al the rest See the preface Translatours of holy Scripture must be exacte and sincere 221. See the preface V VIrginitie better then Mariage more meritorious and grateful to God fitter for his seruice 4. 55. 440. 725 m. 356. The contrarie was Iouinians old condēned heresie 582. Virginitie coūseled not commaunded 55. 440. 438 marg See Mariage Professed virgins may not marie See Vovv The state of virgins passeth the rest 725 m. Visions recorded in the Scriptures 315. 318. 319. 368. 492. Visions haue no credite with Heretikes specially with the Protestants 319 marg 492. Some haue been rapt to see the state of the next life 491 marg Extreme vnction See Extreme Vovv an acte of soueraine worship 169. Neuer true religion without vowes and votaries ib. The Protestants haue abandoned al vowes and votaries ib. Vow of monastical and religious life 169. 304. Vow of Virginitie or chastitie lawful possible c. 55. 580. 581. 582. Yong vvomen may vovv Religion 581. Our B. Ladie vowed virginitie 138. The daughters of Philip the Deacon were vowed virgins 356. The Apostles vowed pouertie and professed the religious state of perfection pag. 55. nu 21. 27. Breache of vowes damnable 304. 439. 440. It is to breake their first faith 580. It is to goe after Satan 581. It is the highest kinde of Sacrilege 304. It is worse then aduoutrie 582. Vvhat virgins widovves the Apostle allovveth to marie 440. 581. Iouinian for persuading Nunnes to marie is called of S. Augustine a monster of S. Hierom he and his folovvers Christian Epicures 582. The Protestants call Iouinians heresie Gods word 582. Vvhat vovves are unlavvful and not to be kept 361. Vsurie not to be vsed among Christians 255. Spiritual vsurie in the better sense 74. nu 27. W VVidovvhod 579 at large This state more blessed then the state of matrimonie 439 m. Their cōtinual praier continencie 578 m. The example of holy Anne 141. 142. S. Ambrose and S. Augustine wrote whole bookes in cōmēdation of the state of widowhod 579. The Churches widowes called Diaconissae and their office 579. They must haue had but one husband ibid. The Caluinists most absurd expositiō of these wordes The husband of one wife 580. The Apostle forbiddeth not al yong widowes to vow 581. See Continencie The vvord of God is not only that vvhich is written in the Scriptures 548. See Gospel Tradition Vvorkes meritorious of life euerlasting 17. 177. 387. 430. 593. 594. 613. 703 mar No workes of them selues vvithout faith and the grace of God are meritorious 378. 594. Such are the workes that S. Paul excludeth from iustification 378. 387. 390. 411. 385. 499 marg Vve presume not vpon our owne workes or merites as of our selues but as of Gods grace 516 marg 594. The Protestants make no difference betwene Christian mens workes done in grace and the workes of Ievves Pagans 411. They are iniurious to Gods grace vvhich maketh vorkes meritorious 594. The Scriptures which they falsely alleage answered 189. 402. Vve are iustified by vvorkes also and not by faith only 16. 643. 645 and 646 at large 153 marg 678 marg 510 m. 538. m. See faith Good workes before faith though not meritorious yet are preparatiues to the first iustification 320. 389 m. That euery man shal be rewarded according to his vvorkes is a cōmon phrase in Scripture 47. 386 marg 387. 430. 656 marg 744 marg not according to faith only or lacke of faith 741. nu 12. Al good workes rewarded in heauen 630 marg 413. nu 1. pag. 587. 524 marg 543 marg 191 marg Heauen is due for them according to Gods iustice 593. 594. 613. 553 mar They giue great confidence before God 630. 627 marg Vvorkes may be done in respect of reward 16. nu 4. pag. 631. marg pa. 444. The three workes of iustice 14. 15. 16. Vvorkes of mercie how acceptable to God 663. 317. m. 341 marg See Almes Vvorkes of perfection or supererogation 444. 485. 168 m. See C. Euangelical Counsels Vvorkes satisfactorie 143 m. See faith Iustification Merite Revvard Heauen prepared for them only that deserue it by good workes 58. nu 23. pag. 73 marg Vvithout good vvorkes a man shal be demned 143 marg 153 marg 739 marg The booke of euery mans workes opened in the day of iudgement 741.
9. ⸬ By this we see that this miracle was not onely maruelous and beneficial to the blinde but also significatiue of taking away spiritual blindnesse External ceremonies Heretical traÌ„slation Casting out of the Synagogue The Churches ExcoÌ„municatioÌ„ See in the Annot Mat. 18 17. The Heretikes ridiculous ExcommunicatioÌ„ Num. 16. The Gospel vpoÌ„ Tuesday in whitson weeke ⸬ The theefe is the Heretike specially any other that vnlawfully breake in vpoÌ„ the sheepe to kil destroy them by false doctrine and otherwise ⸬ That is the fashion of Iewrie other countries signifying that the shepheard or Pastor must teach the sheepe and not they him The Gospel vpoÌ„ the 2 Sunday after Easter and for S. Thomas of Canterburie Decemb. 29. Esa 40 11. Ezec. 34 23. ⸬ Christes death was so necessarie for the flocke that when he might haue escaped he voluntarily offered him self to death for his flocke c He meaneth the Church of the Gentils Ezec. 37 24. Esa 53 7. 1 Mach. 4 56. 59 The Gospel vpoÌ„ Wenesday in Passion weeke An other reading is My father that hath giuen me c. c vnum Ps 81 6. Arch-heretikes specially are the theeues that clime in an other way not by the doore WheÌ„ the Pastor must tarie or may flee Iudas Machabaeus Dedication of Churches * 2 Macha 12. Christs essence diuine nature of the Father Caluins autotheisme The Gospel vpoÌ„ Friday in the 4 weeke of Lent Lu. 7 37 Mat 26 7. Mar. 14 3. Io. 12 3. c de dormitione somni The Gospel in a Masse for the dead vpon the day of the burial or deposition Io. 9 6. ⸬ S. Cyril li. 76. vlt. in Io. and S. August Tract 49 in Io. apply this to the Apostles and Priests authoritie of absoluing sinners affirming Christ to reuiue none froÌ„ sinne but in the Church and by the Priests ministerie The Gospel vpoÌ„ friday in Passion vveeke ⸬ All men but specially NatioÌ„s must take hee-de that vvhiles to saue their temporal state they forsake God they lose not both as the Iewes did Aug. tract 49 in Io. The priuilege of the office order though in a wicked person Lu. 22 23. The 4 part THE 4 Pasche holy weeke of his Passion in Hierusalem Mt. 26 6. Mar. 14 3. The Gospel vpâ—Ì„ Munday in Holy weeke PALME SVNDAY eue ⸬ Of this womans extraordinarie offices of deuotion how acceptable they were to Christ see the Annot. Mt. 26. ⸬ The deuout offices of balming and anointing the dead bodies of the faithful are here also allowed ⸬ Not in visible and mortal coÌ„dition to receiue almes of you or such like offices for supply of my necessities The Gospel vpoÌ„ Saturday in Passion weeke PALME SVNDAY * Mt. 21 7. Mr. 11 7. Lu. 19 35. Ps 117 26. Zach. 9 9. ⸬ We may see there is a great differeÌ„ce where a man pray or adore at home or iÌ„ the Church holy places when the Gentils also came of deuotion a pilgrimage to the Temple in Hierusalem b The Gospel for S. Ignatius Febr. 1. And for a martyr that is no Bishop as namely S. Laurence Aug. 10. The Gospel vpoÌ„ Holy roode day Septemb. 14. in latin Exaltatio S. Cruciâ— Io. 3 14. Es 53 1. ⸬ If any man aske saith S. Augustine why they could not beleeue I answer rouÌ„dly because they would not Tract 13. in Io. See the meaniÌ„g of this speach Annot. Mat. 18. 15. Mar. 4 12. Esa 6 9. Mt. 13 14. Mr. 4 12. Lu 8 〈◊〉 Act. 28 27. ⸬ This is the case of many principal men in such countries where heresie hath the vpperhand who know and beleeue the Catholike faith but making cholse rather to keepe mans fauour theÌ„ Gods they dare not confesse the same Such may pray that God and the world agree together for els it is seen whose part they wil take Church ornaments Toleration of the euill The Gospel vpoÌ„ MauÌ„dy thursday at Masse and at the washing of feete Mt. 26 1 Mr. 14 1. Luc. 22 1. ⸬ By supper he meaneth the eating of the Paschal lambe for the institution of the B. Sacrament was after this MAVNDY THVRSDAY Ps 40 10. Mat. 26 18. Mar. 14 16. Luc. 22 21. ⸬ Christ had some prouision before hand giuen him by the Collections of the faithful which was vsed both in his owne necessities bestowed vpon the poore Io. 7 34. 1 Io. 3 23. Mt. 26 35. Mr. 14 29. Lu. 22 33. Puritie required to the receiuing of the B. Sacrament Venial sinnes taken avvay by sacred ceremonies Ambr. Bern. locis citaâ—is The Church defineth which are Sacraments and which not c. The Gospel vpoÌ„ SS Philip and Iacobs day Maij. 1. ⸬ These mansioÌ„s signifie differences of glorie in heauen Hiero. li. â— adu Iouin ` doe knovv The Gospel in a votiue Masse for the election of the Pope vpon whitsun eue ⸬ It is then possible both to loue Christ and to keepe his coÌ„maundements c Paraclete by interpretation is either a comforter or an aduocate and therfore to traÌ„slate it by any one of them only is ê‘haps to abridge the sense of this place ` shal knovv The Gospel vpoÌ„ whitsunday And in a Votiue Masse of the holy Ghost ⸬ See the Annot vpoÌ„ the 16 Chap. vs 12 13. li. de Babyla mart â—o 5. We may and must easely beleeue the miracles of Saincts of their relikes wheÌ„ Christ him self foretelleth they shal doe such wonderful things * Act. 5 15 19 1â— * See Annot Mat. 1â— â—0 The Heretikes as faithles iÌ„ this point as the old Pagans The HOLY GHOST is promised to the CHVRCH for euer The Spirit of truth shal assist the CHVRCH alvvaies The Arians alleage as plaine Scriptures as the ProtestaÌ„ts The Gospel for one Martyr ⸬ Christ hath some branches in his body mystical that be fruitles therfore il liuers also may be members of Christ the Church ⸬ Man may coÌ„tinually increase in iustice and sanctification so long as he liueth ⸬ S. Augustine expoundeth it of the SacrameÌ„tal word of Baptisme and not as Heretikes do of preaching onely Tract 80. in Io. ⸬ If a Schismatike pray neuer so much he is not heard because he remayneth not in the body of Christ Io. 13 34 The Gospel vpoÌ„ S. Barnabees day and on the eue of an Apostle The Gospel vpoÌ„ SS Simon and Iudes day Io. 13 16 Mt. 10 24. Lu. 6 40. ⸬ He foresheweth that many wil not obey the Churches wordes no maruel because they coÌ„temned Christes owne precepts The Gospel vpoÌ„ Sunday after the Ascension and in a Votiue of the B. Trinitie Ps 24 19. Act. 2 1. No man sure of perseuêrance Not onely faith ⸬ The Heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. c. 9 22. The Gospel vpoÌ„ the 4 Sunday after Easter ⸬ If he shal teach al truth that for euer as before c. 14. 16 how is it possible that the Church
our Catholike Bishops tooke vp the necessarie vse of often visiting their flockes cures coÌ„mitted to their charge for confirmatioÌ„ in faith vertue reformatioÌ„ of maners both of clergie laitie Act. 13 14. Act. 13 13. ⸬ Not only the things coÌ„maunded by Christes expresse vvord or vvritten in the Scriptures as our Heretikes hold but vvhatsoeuer the Apostles and Rulers of the Church commaund is to be kept obeied See these wordes repeated againe c. 16 4. that in the greeke lest any man cauil because here the greeke hath them not The way to end dissension in religion is to coÌ„mit it to a CouÌ„cel Of vvhat persons a Councel consisteth Deut. â—â— Mal. 2 7. Agga 2 12. A general CouÌ„cel representeth the vvhole Church Luc. 10 16 li. 1. c. 1â— de bapt The first Councel at Hierusalem Peter head of the Councel his successors after him Peters preeminence both toward Iewes Gentiles Ro. 15 8. Gal. 2 7. S. Iames and the rest folow S. Peters sentence Hiero. to 2. ep 89 ad August C. 2. The principal question Incident questions How later couÌ„cels alter the former The Churches authoritie in making Decrees Going out a marke of heretikes God our Ladie and the like speaches * Gen. 48 15. 16. Iud. 7 18. 20. Exod. 14 31. VISVM EST Sp. sancto nobis 1. Tim. 5 â—1 The holy Ghost assistant in al lawful couÌ„cels to the vvorlds end and that by Christs promisse Io. 16 1â— S. Gregories reuerence of General Councels The ProtestaÌ„ts fond distinctioÌ„ betvvene the 4 first the later Councels Bezas blasphemie against the first general Councels Beza in praef Test No. an 1565. Vvhat the Fathers attribute to Councels namely S. Augustine Pâ—ouincial Councels Notvvithstanding the Holy Ghosts assistance yet humane meanes must be vsed to search the truth Lu. 1 3. Though the See Apostolike it self haue the same assistance yet councels be also necessarie for many causes Heretical or Schismatical assembles de vnit Ec. nu 7. Al good Christians rest vpon the determinatioÌ„ of a general Councel Al Heretikes make exceptioÌ„s against the couÌ„cels that condemne them Ievv ⸬ Here againe they take order that the decrees and articles of faith agreed vpon in the Councel of IerusaleÌ„ should be executed obserued vvhereby vve see both the great authoritie of Councels the diligence that al Prelates ought to haue to see the decrees Canons of the CouÌ„cels put in executioÌ„ ⸬ This people had not the Gospel denied vnto them altogether but for a time because as Venerable Bede thinketh God foresavv they vvould not beleeue so should haue been more greuously damned ⸬ Colonia is such a citie where the most inhabitants are strangers sent thither from other great cities States namely from the Romanes ⸬ Either the Diuel vvas compelled by the vertue of Paules presence to say truth or els as such do often times he spake truth novv that they might the more trust him and he better beguile them at other times 2. Cor. 11. ⸬ It is no other faith that saueth but that vvhich vvorketh by Charitie Aug. Enchirid. â— 67. c Happie Gailers that doe mercie tovvard their godly prisoners and receiue againe by them such spiritual benefites ⸬ Zelantes This is the zeale of Heretikes and a liuely paterne of their dealing at this day against Catholike Priests and preachers and the good Iasons that receiue them b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c daemoniorum The Epistle for S. Dionysius Areopagita Octob. 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Aduersaries in the nevv Test 1580 traÌ„slate your deuotions most corruptly against the nature of the Greeke vvord 2 Thes 2 4 and most vvickedly against the laudable deuotion of good Christians calling the PagaÌ„s idolatrie and superstitioÌ„ their deuotions ⸬ God is not concluded in Temples nor needeth them for his necessitie of dvvelling or other vses of indigence See Annot. c. 7. Act. v. 48. Act. 7 48. Aratus Dyonysius Areopagita The people may not iudge of the sense of Scriptures The comfort of Christian men by hearing or reading the Scriptures The ProtestaÌ„ts call deuotion superstition The Apostle speaketh of the Heathens superstition * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de coÌ„s EuaÌ„g li. 1 â— 26. The Catholike Church alloweth no superstition How there may be Images or resemblaÌ„ces of the thre persons in Trinitie and of Angels Dan. 7 22. Gen. 18 2. Gen. 32 24 Exo. 37 7 Esa 6 2. Images are for the peoples instruction Grego li. 9 ep 9. S. Dionysius Areopagita is al for the Catholikes Nu. 6 18. Act. 21 24. Apollo The Epistle vpoÌ„ whitson-eue c Iohns baptisme noâ— sufficieÌ„t Mt 3 11. Mr. 1 8. Lu. 3 16. c Christs baptisme necessarie ⸬ S. Paul ministred the Sacrament of CoÌ„firmatioÌ„ See anÌ„ot c. 8 〈◊〉 ` them ⸬ They made not only a general confessioÌ„ wherein al meÌ„ shew theÌ„ selues alike to be sinners as our Protestants do but euery one confessed his owne proper deedes and faultes The 6 part ⸬ Of taking avvay the Gospel froÌ„ Hierusalem the head citie of the Iewes and giuing it to ROME the head citie of the Gentils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Protestants translate shrines in the bible an 1577 to make the people thinke that it toucheth the holy shrines of Sainctes most corruptly the greeke signifyng plainly temples and that of heatheÌ„ gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Here the Heretikes adde to the text this word image more then is in the greeke to put a scruple into the peoples minde concerning holy Images Touching of Relikes miracles done by the same Act. 5 15. The name or presence or Reliques of Saincts holy men confound the Diuel In vit Hilarionis Chrys loco citato Superstitious heretical and al hurtful bookes must be made avvay Decrees and penal lawes against heretical bookes ⸬ S. Paul did here breake bread on the Sunday as it is broken in the SacrameÌ„t of the body of Christ and had both before after the celebrating of the SacrameÌ„t a sermon to the people Aug. ep â—6 ad CasulanuÌ„ Vâ—ner Beda in 20 Act. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is Priests as Act. 15. 4. See the marginal annot there Act. 19 1 ⸬ Apostolike preaching commendeth not faith only but penance also to the people ⸬ Bishops or Priests for then these names were sometime vsed indiffereÌ„tly gouernours of the Church of God placed in that roome high functioÌ„ by the Holy Ghost The Christian Pentecost Sunday Avg. ep 118 c. 1. Rauening vvolues are the Heretikes of al ages Christs speaches not vvritten in the Gospel Great almesmen blessed Act. 6 5 ⸬ As S. Peter had a wife but vsed her not after his calling as it is noted els where out of S. Hierom Luâ— 4 38 so may it â—e â—aâ—d of S. Philip being Deâ—con Nu. 6 18. Act. 15 20. Nu. 6 13 c In castra So in the places folovving Act. 22 3. Virgins
Gentils general good ⸬ If God could and did turne their fall and sinne into the good of the Gentils much more vvil he vvorke good of their general conuersion vvhich shal be at length the accomplishmeÌ„t of the Church consisting of both the Nations ⸬ We see that he vvhich standeth by faith may fall from it and therfore must liue in feare and not in the vaine presumption and securitie of the Heretikes Esa 59 20. The Epistle vpoÌ„ Trinitie Sunday Esa 40 13. Gods answer to Elias of 7000 maketh nothiÌ„g for the Protestants Inuisible Church 2 Par. 17. What workes are not what are the cause of saluation God is not anthor of sinne Aug. Ep. 105. ad Sixtum A paraphrastical explication of the text conceruing the Iewes and Gentils their standing falling rising againe c. How far to deale and to know in the doctrine of predestination The Heretikes writings of predestination The second part of this Epistle moral The Epistle vpoÌ„ the 1 Sunday after the Epiphanie Phil. 4 18. Eph. 5 17. 1. Th. 4 3. ⸬ None must presume to medle aboue the measure of Godsgift or out of the compasse of his state and vocation 2 Cor. 12 11. Eph. 4 7. The Epistle vpoÌ„ the 2 Sunday after the Epiphanie ⸬ Prophecie is interpretatioÌ„ of the Scriptures which is according to the rule of faith when it is not against the right faith or when it is profitable to edifie charitie as S. Augustine speaketh li. 5. Doct. Chr. c. 27 and li. 1. c. 3â— and in effect he saith the same li. 12. Confess c. 18 vnto c. 32. c dilectio ` memories ⸬ Cursing is a vice wherevnto the common people is much giuen who often curse theÌ„ on whom they can not otherwise be reuenged they may see here that it is a great fault b The Epistle vpoÌ„ the 3 SuÌ„day after the Epiphanie Deu. 32 35. Pro. 25 21. The body chastifed by penaÌ„ce is a grateful sacrifice The Apostolical rule or analogie of faith c. 6 17. c. 16 17. 1. Tim. 6 20. Gal. 1 6. Gal. 2 1. Act. â—5 6. The Heretikes phaÌ„tastical rule or rather rules of faith many and diuers one from an other Tit. 3 7. 1. Pet. 2 13. Mt. 22 21. The Epistle vpoÌ„ the 4 Sunday after the Epiphanie Exo. 20 13. ⸬ Here vve learne that the Law may be is fulfilled by loue in this life against the Aduersaries saying it is impossible to keepe the commaundements Leu. 19 18. The Epistle vpoÌ„ the 1 Sunday in Aduent Obedience to teÌ„poral rulers in what cases Act. 4 19 3 29. In what sense al power or superioritie is of God Chrys in ep Ro. ho. 〈◊〉 In things lawfully coÌ„maunded it is mortal sinne not to obey our Superiors The Apostle speaketh of teÌ„poral powers Heresies against rule and Superioritie The obedience of Catholikes both to Spiritual and temporal Superiors Hiero. in Mat. 17. The Clergie exempted from tribute S. Augustines conuersion ` eateth 2. Cor. 5 10. Es 45 23. ⸬ Common that is vncleane See Annot. Marc. 7 2. Though he vvish the vveake to be borne vvithal yet he vttereth his minde plainly that in deede al the meates forbidden and vncleane in the Lavv are novv throught Christ cleansed lawful for euery maÌ„ to vse 1. Cor. 8. Tit. 1 15 The Apostles meaning about eating or not eating certaine meates The Heretikes fondly abuse this place against the fastes of the Church Folish Heretikes see not the differeÌ„ces of things Distinction of daies The text explicated concerning euery mans coÌ„science in Iudaical meates and drinkes Not eating but disobedience damnable To doe against our conscience is sinne Chrys hâ— 26. in ep Râ— Vvhat actions of infidels are sinne and what are not Luther Psa 68 10. The Epistle vpoÌ„ the 2. Sunday in Aduent ⸬ He meaneth al that it vvitten in the old TestameÌ„t much more al things vvritten in the nevv TestameÌ„t are for our learning and comfort c Vnitie in religion commended ⸬ Christ did execute his office and ministerie onely tovvards the people of Circumcision that is the Iewes Psa 17. 50. Deu. 32. 43. Psa 116 1. Esa 11 10. Es 52. 13 ⸬ He 〈◊〉 the holy persons that hauing forsaken al their goods for Christ vvere vvholy 〈◊〉 to 〈◊〉 our Lord vvith al their minde â— Hiero. against Vigilantius the Heretike reprehending the almes giuen to 〈◊〉 as do the Heretikes also of our time ⸬ In that the Apostle desired to be praied for vve may be moued to seeke the same as a great benefite c The onely salutation of so vvorthy a man is sufficient to fil him vvith greate grace that is so saluted Chrys in 2. Tim. 4. ⸬ This domestical Church vvas either that faith ful and ChristiaÌ„ houshold or rather the Christians meeting together there in such good houses to heare diuine seruice and the Apostles preaching in those times of persecution ` Iunia c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Protestants here teasoÌ„ thus Peter is not here saluted therfore he vvas neuâ—r at Rome See the Annotation c Of the Prince of the Apostle saith Theodorete vpon this place ⸬ The special vvay that Heretikes haue euer had to beguile vvas and is by svveete vvordes gay speaches which their sheepes cote see before described particularly in the Aunotations vpon S. Matthevv c. 7 15. That S. Peter was at Rome Chalced. conc act 1. See the Annotations 1 Peto c. 5 18. The Protestants great argument that Peter was neuer at Rome Epiph. har 27. The Heretikes hatred of the Romane see li. 2. cont li. Petil. c. 51. Kissing the Pax. Orig. in 1â— ad Ro. Against Sect-maisters hovv to examine our saith Heretikes giuen to voluptuousnes Act. 19 21. 1 Cor. 16 5. The 1. part Of Schismes that vvere about their baptizers preachers ⸬ The beginning of al Schismes is ouer much admiring addicting mens selues to their owne particular Maisters Act. 18 8. Es 38 18 The Epistle for S. Agatha Febr. 5. Ier. 9 23 Faith coÌ„meth by hearing rather then reading Christ is made our iustice because he is the author of the iustice in vs. Act. 18 1. Es 6 4 4. Esa 40 13. Hovv Angels and Saincts mortal men knovv our cogitations Act. 5. 4. reg â— 6. * Luc. 15 7. The Heretikes allegatioÌ„ for their vaine securitie ansvvered The sensual man The spiritual man Hovv the spiritual man â—udgeth al is iudged of none Iren. li. 4. â— 6â— The Church is vnder no mans iudgement ⸬ The Church onely hath truth both in her milke and in her bread that is vvhether she instruct the perfect or the imperfect who are called carnal Aug. li. 15. c. â— cont Faust ` carnal c A maruelous dignitie of spiritual pastors that they be not onely the instruments or ministers of Christ but also Gods coadiutors in the vvorke of our Saluation c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iob 5 13. Ps 93 11 Good vvorkes meritorious and the
revvardes in heaueÌ„ are different according to the same Merces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5 18. Apoc. â—2 12. Mat. 16 27. Ro. 22 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Building of gold or stubble Our vvorkes shal be manifested by fire Vvhat is signified by the day of our Lord. Calu. in hunc locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tvvo fires after this life one eternal the other temporal that is the purging or amending fire Purgatorie fire passeth al the paines of this life The Epistle vpon the 4 Sunday of Aduent ⸬ Loe vvhen he named him self and Apollo Cephas he meaÌ„t other seditious and factious preachers vvhose names he spared a The Epistle vpon S. Iames day Iul. 25. b The Epistle for a Confessor that is not a Bishop c So may S. Augustine our Apostle say to vs English men No man sure of grace or iustification Spiritual power to punish or pardon The second part of the Epistle of the incestuous fornicator lavving before Infidels Leu. 18 8. 20 11 ⸬ Christian men should be sorovvful to see greuous offences borne vvithal and ought zelously to seeke the offenders punishment by excoÌ„munication The Epistle vpon Easter day c Either this Epistle in the vvordes before or some other c A notorious wilful corruption in the bible 1562 translating in the verse before Idolaters and here vvorshipper of images the Apostles vvord being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater The authoritie of Ecclesiastical censures is in the Clergie only and is executed in the name of Christ The terrible sentence of excoÌ„munication Act. 5. locis 〈◊〉 Puritie in receiuing the B. Sacrament Exo. 1â—5 Vve are bouÌ„d to auoid not al sinners but the excommunicate only them except in certaine cases ⸬ The faithful iudge and giue sentence vvith God at the later day specially the Apostles and the perfect ChristiaÌ„s that haue forsaken al for Christs sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c For this the English bible 1562 falsely translateth vvorshippers of images Gen. 2 24. ⸬ Fornication is not onely enemy to the soule but wasteth weakeneth corrupteth and defileth the body more properly and directly then any other sinnes doe Going to law before heathen or heretical iudges Going to lavv not for biddeÌ„ but to agree othervvise better The 3. part Of Mariage and continencie c debituÌ„ reddat ⸬ If the lay man can not pray vnles he abstaine from his vvife the Priest that alwaies must offer sacrifices and alvvaies pray must therfore alvvaies be free from matrimonie Hiero. li. 1 c. 1â— aduer Iouin ` to fasting praier ⸬ Before he treated of the continencie of such as vvere married novv he giueth lessons for the vnmarried also c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mt. 5 32 19 9. Mr. 10 9. Lu. 16 18. c libertus ⸬ You must not serue men so that you obey please them more then God The Epistle for holy Virgins not Martyrs ` one brethren ⸬ Virginitie counseled as the better Mariage not forbidden because it is no sinne Ro. 7 2. c The state of vvidovvhod more blessed then the state of matrimonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle biddeth not al to marie but to keepe their vviues before maried Continence in maried folkes for praier sake Perpetual continencie euen in maried folkes better then carnal copulation Who are bouÌ„d to liue continently and that God giueth this gift to al that aske it * See S. Augustine li. â— c. 19. 20. de Adult Coniug to 4. The Apostle permitteth mariage to them that be free not to vovved persons Theodoreâ— in hunc locum After diuorce not to marie The Apostles precepts Hovv the infidel or infidels childe are saÌ„ctified by the Christian Hiero. li. 1. c. 5 aduers Iouin The differeÌ„ce of counsels precepts A professed virgin may not marrie Virginitie counseled as more meritorious The continencie of married folke Their perpetual continencie best Virginitie preferred and vvhy Vvhy continencie is required in the clergie The 4 part Of meates sacrificed to Idols ⸬ Knowledge vvithout charitie pusseth vp in pride and profiteth nothing at al. vvheÌ„ it is ioyned vvith charitie then it edifieth Aug. li. 9 ciu Dei c. 20. Ro. 14 15 Ro. 14 21. No meates vncleane Giuing of scandal reprehended The Heretikes ridiculously apply S. Paules wordes agaiÌ„st the Churches fastes and abstinence Going to the Communion vvhat a sinne in Catholikes ⸬ He nameth Cephas that is Peter to proue his purpose by the example of the cheefe and Prince of the Apostles S. Ambro. S. Chrys Oecum vpon this place Deu. 25 4. ⸬ In that couÌ„trie they did tread out their corne vvith oxen as vve do thresh it out Deu. 18 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The English bible 1562 here and in the next chapter saith thrise for altar temple most falsely heretically against holy altars vvhich about the time of that translation were digged dovvne in England ⸬ Not by fiction or simulation but by compassion of the infirmities of al sortes Aug. ep 9. The Epistle vpon the Sunday of Septuagesme The Heretikes fond pretense of Gods honour Heretical traÌ„slation new Test 1580. Mat. 27 55. Pastors and preachers due Vvorke of supererogation Doing vvel in respect of reward Running for the game Penance meritorious Aug. apud Pet. Lomb. in hunc locum S. Paul had not the Protestants securitie of saluation Exo. 13 21. Nu. 8 18 Exo. 14 22. Exo. 16 15. Exo. 17 6. Nu. 20 10. Nu. 26 63. The Epistle vpon the 9 Sunday after Pentecost Nu. 11 4 Exo. 32 6. Nu. 25 1 Nu. 21 5 Nu. 11 23. 14 37. ⸬ It is profitable to al or in a maner to al for to keepe them in humilitie not to knovv vvhat they shal beâ— saith S. Augustine Vvhich maketh agaist the vaine securitie of the protestants ` Tentation hath not apprthended c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 23 1. The old figures of our Sacraments Vve receiue greater benefites by our Sacraments theÌ„ the Iewes did by theirs Calu. in hunc 〈◊〉 The Apostle and auncient fathers speake couertly of the B. Sacrament The Apostles blessed the Chalice so consecrated Calix 〈◊〉 benedicimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our vniting to Christ by the B. Sacrament Our vnion among our selues by the B. Sacrament Participation in Sacrament or sacrifice shevveth of vvhat societie vve are The sacrifice of the altar is proued by the Apostles comparison with the sacrifices of Iewes and Gentils It is proued to be a sacrifice out of the fathers * Cypr. Iustin Irenae infra * Malac. 1 11. The fathers called this sacrifice the MASSE * Ambros ep 〈◊〉 The distinctioÌ„ of Christian Catholikes froÌ„ the rest is by not communicating with theÌ„ specially in their sacrifices and at the Communion table The heretikes CommunioÌ„ is the very table and cup of Diuels 3. reg 12. Tob. 1. 3. reg 〈◊〉 Hovv by participatioÌ„ with idolaters idolatrie is committed How to auoid scandal in things indifferent The. 5.
4. The protestaÌ„ts fleshly estimation of mariage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentum Col. 3 20 Exo. 20 12 Deu. 5 16. Col. 3 22 Tit. 2 9. 1 Pet. 2 8. c God leaueth no good worke vnrewarded b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 10 17. The Epistle vpon the 21 Sunday after Pentecost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2 2 ⸬ If maÌ„ could not be truely iust or haue iustice in him self hovv could he be clothed vvith iustice Es 59 17. 1. Thes 5 8 ⸬ S. Augustine noteth in sundrie places vpoÌ„ this same text that faith without charitie serueth not to saluation li. 50. ho. 7. Eph. 3. Phil. 1. v. 12. 23. 26. Phil. 2. v. 23. 24. 17. The Epistle vpon the 22 Sunday after Pentecost ` more necessarie Eph. 4 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest proofe and euidence c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` doe heare Bishops and Priests alwais distinct functions * See Annot Tit. 1. v. 5. Ro. 12 10. The Epistle vpon Palme Sunday And vpon Holy Roode day Mai. 3. 1 Cor. 10 24. The Epistle vpon Holy Roode day Septemb. 14. And in a Votiue Masse of the Holy Crosse Heb. 2 9 Es 45 14. Ro. 14 11. ⸬ Such as haue by their preaching gained any to Christ shal ioy and glorie therein excedingly at the day of our Lord. ⸬ Pastors ought to be so zelous of the saluation of their flocke that vvith S. Paul they should offer them selues to death for the same ⸬ Many forsake their teachers vvhen they see them in bandes and prison for their faith because most meÌ„ preferre the vvorld before Christs glorie Caluins blasphemie agaiÌ„st Christs owne merites The Protestants vvill haue no reuerence done at the name of IESVS Hovv Catholikes honour the name of IESVS and other things pertaining to him Vaine securitie of saluatioÌ„ S. Augustine ansvvereth the obiectioÌ„ against free vvil Martyrdom c By allusioÌ„ of vvords he calleth the carnal ChristiaÌ„ Iews that yet boasted in the circuÌ„cision of the flesh concisioÌ„ him self the rest that circuÌ„cided their hart and senses spiritually the true circumcision S. Chrys Theophylact. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11 22. Act. 23 6. The Epistle for a Confessor that is not a Bishop ⸬ If S. Paul ceased not to labour still as though he vvere not sure to come to the marke vvithout continual endeuour vvhat securitie may vve poore sinners haue of Heretikes persuasions promises of securitie and saluation by onely faith c ad brauium ` vvil reueale a The Epistle vpon the 23 Sunday after Pentecost And for S. ClemeÌ„t Nouemb. 23. ⸬ It is a goodly thing vvhen the Pastor may so say to his flocke Neither is it any derogatioÌ„ to Christ that the people should imitate their Apostles life doctrine other holy men S. Augustine S. Benedict S. Dominike S. Francis Ro. 16 17. The obiection against inherent iustice ansvvered Magdeburg cent 1. li 2 c. 4. pag. 222. Double perfection here and in the life to come The heretikes folish defense of their dissensions and diuisions among them selues The difference betvvene the disagreing of auncient fathers or other Catholikes the Heretikes dissensions among them selues The spiteful vvritings of Heretikes one Secte against an other A notable place of S. Augustine ` Euodia ⸬ This Clement vvas aftervvard the 4 Pope of Rome from S. Peter as S. Hierom vvriteth according to the coÌ„mon supputation b The Epistle vpon the 3 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This reflorishing is the reuiuing of their old liberalitie vvhich for a time had been slacke dead S. Chrys ⸬ He counteth it not mere almes or a free gift that the people bestoweth on their Pastors or preachers but a certaine mutual traffike as it vvere and enterchange the one giuing spiritual the other reÌ„dering teÌ„poral things for the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The revvard of preachers Suspitious translation S. Chrys Theodore Occum Theophyl S. Paul had no vvife Almes giuen religiously ⸬ He sheweth that the Churche and Christes Gospel should daily grovv and be spred at length through the whole world which can not stand vvith the heretikes opinion of the decay thereof so quickly after Christes time nor â—gree by any meanes to their obscure Conuenticles See S. Augustine ep 80. in fine b The Epistle vpon the 24 Sunday after Pentecost c So S. Ambr. the Gr. Doctors or thus vvorthily pleasing God c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Many things requisite and diuers things acceptable to God beside faith ⸬ We are not onely by acceptation or imputation partakers of Christes benefites but are by his grace made worthie thereof and deserue our saluation condignely Hebr. 1 3 Io. 1 3. There is no want in Christes passions vvhich he suffred in him self as head but there is vvant in those passions of Christ vvhich he daily suffereth in his body the Church and the members thereof Ro. 8 〈◊〉 〈◊〉 sâ—r 19. de pasâ—â— How Christs merites are applied to vs vvithout any iniurie to his death The vvorkes of one may satisfie for an other 2. Cor. 1 â— Ro. 9 3. Phil. 2. 2 Tim. 4. Iob â— The ground of IndulgeÌ„ces or pardons ⸬ Heretikes do most commonly deceiue the people with eloqueÌ„ce namely such as haue it by the gift of nature as the Heretikes of al ages had lightly al seditious persoâ—s vvhich dravv the vulgar sort to sedition by the allurement of their tongue Nothing saith S. Hierom. ep 2. ad Nepotian is so easie as vvith volubilitie of tongue to deceiue the vnlearned multitude which whatsoeuer it vnderstandeth not doth the more admire and wonder at the same The Apostle here calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speache ` in it Eph. 2 1. ` by decrees c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b That is wilful or selfwilled in voluntarie religioÌ„ for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof commeth the word folowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SuperstitioÌ„ v. 23. See Annot. v. 2â— c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is taking subministration of spiritual life and nourishment by grace from Christ the head c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophie and other humane sciences hovv profitable or hurtful to the Church of God The Protestants abuse Philosophie against the B. Sacrament Schoole learning Aug. ep 59. ad Paulinum in solut 7. quast Scriptures abused by the Protestants against Christian fasting holydaies S. Paules place coÌ„cerning religion of Angels explicated and that the Protestants vvickedly abuse it against the due honour inuocation of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 1. Heretical translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture abused against the Churches fastes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrâ—â—â—cal abstineÌ„ce of old Heretikes maketh nothiÌ„g against true and sincere fasting but coÌ„mendeth it 1 Cor. 9 27. 2 Cor. 11 27. The Epistle vpon Easter â—ue Eph. 5 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 22.
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 〈◊〉 〈◊〉
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily