said to him Simon I haue somevvhat to say vnto thee but he said Maister say ✠verse 41 A certaine creditour had tvvo debters one did ovve fiue huÌ„dred pence and the other fiftie ✠verse 42 They hauing not vvherevvith to pay he forgaue both Vvhether therfore doth loue him more ✠verse 43 Simon ansvvering said I suppose that he to vvhom he forgaue more But he said to him Thou hast iudged rightly ✠verse 44 And turning to the vvoman he said vnto Simon Doest thou see this vvoman I entred ″ into thy house vvater to my feete thou didst not giue but she vvith teares hath vvatered my feete and vvith her heares hath vviped them ✠verse 45 Kisse thou gauest me not but she since I came in hath not ceased to kisse my feete ✠verse 46 Vvith oile thou didst not anoint my head but she vvith ointment hath anointed my feete ✠verse 47 For the vvhich I say to thee Many sinnes are forgiuen her because she hath loued much But to vvhom lesse is forgiuen he loueth lesse ✠verse 48 And he said to her Thy sinnes are forgiuen thee ✠verse 49 And they that sate together at the table began to say vvithin them selues Vvho is this that also forgiueth sinnes ✠verse 50 And he said to the vvoman ″ Thy faith hath made the safe goe in peace ⊢ ANNOTATIONS CHAP. VII 5. Built a Synagogue As at that time to found a Synagogue vvas acceptable to God and procured the praiers of the faithful people for vvhose vse it vvas made so novv much more in the nevv Testament to build a Church Monasterie College or any like vvorke for the honour and seruice of God is grateful to him and procureth the praiers of the good people for vvhose vse such things be founded 44 Into thy house An exceding approbation of the extraordinary vvorkes and signes of external deuotion vvhich seeme to carnal men though othervvise faithful to be often superfluous or not acceptable This Simon vvas perhaps of a good vvil and therfore as diuers others did els vvhere inuited Christ to his house not of curiositie or captiousnes as some other did but of affectioÌ„ as it may seeme by Christs familiar talke vvith him Notvvithstanding his duties tovvardes him vvere but ordinary but the anointing vvashing kissing vviping of his feete in such sort as the vvoman did vvere further signes of more then vulgar loue such as is in deuout men or vvomen that goe on pilgrimage and kisse deuoutly the holy memories of Christ and his Saincts Vvhich is no more but an exteriour expressing of their affection and that they loue much as euery vulgar christian man doth not 50 Thy faith The remission of her sinnes being attributed before to charitie is novv also said to come of her faith Vvhereby you may knovv that it commonly procedeth of both and of hope also though but one named Because vvhen there be diuers causes concurring to one effect the scriptures commonly name but one and that especially vvhich is most proper to the purpose and time not excluding the other And therfore his vvorking miracles vpon any person is attributed to the faith of them on vvhom or at vvhose desire they be done Because he vvrought his miracles to induce al men to beleeue in him and therfore specially required faith at their hands and namely before other things vvhether they did beleeue that he vvas able to doe that vvhich they asked at his hands vvithout vvhich it had ben rather a mockrie and tentation of him then a true desire of benefite at his hands CHAP. VIII Going ouer al Galilee with his traine 4 he preacheth to the Iewes in parables because of their reprobation 9 but to his Disciples manifestly because he wil not for the Iewes incredulity haue his comming feâ—strate 19 signifying also that we art his kinne though we be Gentils and not his carnal brethren the Iewes 22 To whom also signified by the Gerasens after the tempest in his sleepe that is in his death and caulme in his resurrection he commeth but they preferring their temporals before his presence he leaueth them againe 41 Likewise comming to cure the Iewes who were borne when the Gentils sickened about Abrahams time he is preuented with the faith of the Gentils and then the Iewes die but them also in the end he wil restore verse 1 AND it came to passe afterward and he made his iourney by cities and tovvnes preaching and euangelizing the kingdom of God and the Tvvelue vvith him ✠verse 2 and some vvomen that had been cured of vvicked spirits and infirmities * Marie vvhich is called Magdalene out of vvhom seuen deuils vvere gone forth ✠verse 3 and Ioane the vvife of Chusa Herods procurator and Susan and many others that ″ did minister vnto him of their substance ✠verse 4 And * vvhen a very great multitude assembled and hastened out of the cities vnto him he said by a similitude ✠verse 5 The sovver vvent forth to sovv his seede and vvhiles he sovveth some fel by the vvay side and vvas troden vpon and the foules of the aire did eate it ✠verse 6 And other some fel vpon the rocke and being shot vp it vvithered because it had not moisture ✠verse 7 And othersome fel among thornes and the thornes grovving vp vvithal choked it ✠verse 8 And other some fel vpoÌ„ good ground and being shot vp yelded fruite an hundred fold Saying these things he cried He that hath eares to heare let him heare ✠verse 9 And his disciples asked him vvhat this parable vvas ✠verse 10 To vvhom he said To you it is giuen to knovv the mysterie of the kingdoÌ„ of God but to the rest in parables that * seeing they may not see and hearing may not vnderstand ✠verse 11 And the parable is this The seede is the vvord of God ✠verse 12 And they besides the vvay are those that heare then the deuil coÌ„meth and taketh the vvord out of their hart lest beleeuing they be saued ✠verse 13 For they vpon the rocke such as vvhen they heare vvith ioy receiue the vvord and these haue no rootes because for a time they beleeue and in time of tentation they reuolt ✠verse 14 And that vvhich fel into thornes are they that haue heard and going their vvaies are choked vvith cares and riches and pleasures of this life and render not fruite ✠verse 15 And that vpon good ground are they vvhich in a good and very good hart hearing the vvord doe reteine it and yeld fruite in patience ⊢ ✠verse 16 And no man lighting a candel doth couer it vvith a vessel or put it vnder a bed but setteth it vpoÌ„ a caÌ„delsticke that they that enter in may see the light ✠verse 17 For there is not any thing secrete that shal not be made manifest nor hid that shal not be knowen come abrode ✠verse
✠verse 33 IESVS therfore said to them Yet a litle time I am vvith you and I goe to him that sent me ✠verse 34 * You seeke me and shal not finde and vvhere I am you can not come ✠verse 35 The Ievves therfore said among them selues Vvhither vvil this man goe that vve shal not finde him Vvil he goe into the dispersion of the Gētiles and teach the Gentiles ✠verse 36 Vvhat is this saying that he hath said You shal seeke me and shal not finde And vvhere I am you can not come ✠verse 37 And in the last the * great day of the festiuitie IESVS stoode and cried saying If any man thirst let him come to me and drinke ✠verse 38 He that beleeueth in me as the scripture saith Out of his belly shal flovv riuers of liuing vvater ✠verse 39 And this he said of the Spirit that they should receiue vvhich beleeued in him ⊢ for as yet the Spirit vvas not giuen because IESVS vvas not yet glorified ✠verse 40 Of that multitude therfore vvhen they had heard these wordes of his some said This is the Prophet in deede ✠verse 41 others said This is CHRIST But certaine said Vvhy doth CHRIST come from Galilee ✠verse 42 Doth not the * scripture say that of the seede of Dauid and from Bethlehem the tovvne vvhere Dauid vvas CHRIST doth come ✠verse 43 Therfore there arose dissension in the multitude for him ✠verse 44 And certaine of them vvould haue apprehēded him but no man laid handes vpon him ✠verse 45 The ministers therfore came to the cheefe priests and the Pharisees And they said to them Vvhy haue you not brought him ✠verse 46 The ministers ansvvered Neuer did there man so speake as this man ✠verse 47 The Pharisees therfore ansvvered them Vvhy are you also seduced ✠verse 48 Hath any of the Princes beleeued in him or of the Pharisees ✠verse 49 but this multitude that knovveth not the lavv are accursed ✠verse 50 Nicodemus said to them he * that came to him by night vvho vvas one of them ✠verse 51 Doth our lavv iudge a man vnles it first heare him and knovv vvhat he doeth ✠verse 52 They ansvvered and said to him Vvhy art thou also a Galilaean Search and see that from Galilee a Prophet riseth not ✠verse 53 And euery man returned to his house CHAP. VIII Againe in the Temple absoluing an aduoutresse after his merciful maner and yet vvithal declaring against his enemies that he is not a fauourer of sinne no more then Moyses 12 he teacheth openly and is not for al that apprehended telling them both of his Godhead 21 and of their reprobation 28 of his exaltation also by their Crucifying of him 31 exhorting the beleeuers to perseuére 33 and shevving them that seeke his death that they are neither free 39 nor of Abraham 41 nor of God 44 but of the Diuel 45 but that him selfe is of God 52 and greater and auncienter then Abraham 59 For the vvhich they goe about to stone him but in vaine verse 1 AND IESVS vvent into the Mount-oliuet ✠verse 2 and early in the morning againe he came into the temple and the people came to him and sitting he taught them ✠verse 3 And the Scribes and Pharisees bring a vvoman taken in aduoutrie and they did set her in the middes ✠verse 4 and said to him Maister this vvoman vvas euen novv taken in aduoutrie ✠verse 5 And * in the lavv Moyses commaunded vs to stone such What saiest thou therfore ✠verse 6 And this they said tempting him that they might accuse him But IESVS bovving him self dovvne vvith his finger vvrote in the earth ✠verse 7 Vvhen they therfore continued asking him he lifted vp him self and said to them He that is vvithout sinne of you let him first throvv the stone at her ✠verse 8 And againe bovving him self he vvrote in the earth ✠verse 9 And they hearing vvent out one by one beginning at the seniours and IESVS alone remained and the vvoman standing in the middes ✠verse 10 And IESVS lifting vp him self said to her Vvoman vvhere are they that accused thee hath no man condemned thee ✠verse 11 Vvho said No man Lord. And IESVS said Neither vvil I condemne thee Goe and novv sinne no more ⊢ ✠verse 12 Againe therfore IESVS spake to them saying I am the light of the vvorld he that folovveth me vvalketh not in darkenesse but shal haue the light of life ✠verse 13 The Pharisees therfore said to him Thou giuest testimonie of thy self thy testimonie is not true ✠verse 14 IESVS ansvvered and said to them Although I doe giue testimonie of my self my testimonie is true because I knovv vvhence I came vvhither I goe but you knovv not vvhēce I come or whither I goe ✠verse 15 You iudge according to the flesh I doe not iudge any man ✠verse 16 And if I doe iudge my iudgement is true because I am not alone but I and he that sent me the Father ✠verse 17 And in your lavv it is vvritten that * the testimonie of tvvo men is true ✠verse 18 I am he that giue testimonie of my self and he that sent me the Father giueth testimonie of me ✠verse 19 They said therfore to him Vvhere is thy father IESVS ansvvered Neither me doe you knovv nor my Father If you did knovv me perhaps you might knovv my Father also ✠verse 20 These vvordes IESVS spake in the Treasurie teaching in the temple and no man apprehended him because his houre vvas not yet come ⊢ ✠verse 21 Againe therfore IESVS said to them I goe and you shal seeke me and shal die in your sinne Vvhither I goe you can not come ✠verse 22 The Ievves therfore said Vvhy vvil he kil him self because he saith Vvhither I goe you can not come ✠verse 23 And he said to them You are from beneath I am from aboue you are of this vvorld I am not of this vvorld ✠verse 24 Therfore I said to you that you shal die in your sinnes for if you beleeue not that I am he you shal die in your sinne ✠verse 25 They said therfore to him Vvho art thou IESVS said to them The beginning vvho also speake to you ✠verse 26 Many things I haue to speake and iudge of you but he that sent me is true and vvhat I haue heard of him these things I speake in the vvorld ✠verse 27 And they knevv not that he said to them that his father vvas God ✠verse 28 IESVS therfore said to them Vvhen you shal haue exalted the sonne of man then you shal knovv that I am he and of my self I doe nothing but as the Father hath taught me these things I speake ✠verse 29 and he that sent me is vvith me and he
hath not left me alone because the things that please him I doe alvvaies ⊢ ✠verse 30 Vvhen he spake these things many beleeued in him ✠verse 31 IESVS therfore said to them that beleeued him the Ievves If you abide in my vvorde you shal be my disciples in deede ✠verse 32 And you shal knovv the truth and the truth shal make you free ✠verse 33 They ansvvered him Vve are the seed of Abraham and vve neuer serued any man hovv saiest thou You shal be free ✠verse 34 IESVS ansvvered them Amen amen I say to you that * euery one vvhich coÌ„mitteth sinne is the seruant of sinne ✠verse 35 and the seruant abideth not in the house for euer the sonne abideth for euer ✠verse 36 If therfore the sonne make you free you shal be free in deede ✠verse 37 I knovv that you are the children of Abraham but you seeke to kil me because my vvorde taketh not in you ✠verse 38 I speake that vvhich I haue seen vvith my father and you doe the things that you haue seen vvith your father ✠verse 39 They ansvvered and said to him Our father is Abraham IESVS saith to them If you be the children of Abraham doe the vvorkes of Abraham ✠verse 40 But novv you seeke to kil me a man that haue spoken the truth to you vvhich I haue heard of God this did not Abraham ✠verse 41 You doe the vvorkes of your father They said therfore to him Vve vvere not borne of fornication vve haue one father God ✠verse 42 IESVS therfore said to them If God vvere your father verely you vvould loue me for from God I proceded and came for I came not of my self but he sent me ✠verse 43 Vvhy doe you not knovv my speach Because you can not heare my vvord ✠verse 44 You are of your father the Diuel and the desires of your father you vvil doe he vvas a mankiller from the beginning and he stoode not in the veritie because veritie is not in him vvhen he speaketh a lie he speaketh of his owne because he is a lyer and the father thereof ✠verse 45 But because I say the veritie you beleeue me not ✠verse 46 Vvhich of you ″ shal argue me of sinne If I say the veritie vvhy doe you not beleeue me ✠verse 47 He that is of God heareth the vvordes of God Therfore you heare not because you are not of God ✠verse 48 The Ievves therfore ansvvered and said to him Doe not we say vvel that thou art a Samaritane and hast a diuil ✠verse 49 IESVS ansvvered I haue no deuil but I doe honour my Father and you haue dishonoured me ✠verse 50 but I seeke not mine ovvne glorie there is that seeketh and iudgeth ✠verse 51 Amen amen I say to you If any man keepe my vvord he shal not see death for euer ✠verse 52 The Ievves therfore said Novv vve haue knovven that thou hast a deuil Abraham is dead and the Prophets and thou saiest If any man keepe my vvord he shal not tast death for euer ✠verse 53 Vvhy art thou greater then our father Abraham vvho is dead and the Prophets are dead Vvhom doest thou make thy self ✠verse 54 IESVS ansvvered If I doe glorifie my self my glorie is nothing it is my father that glorifieth me vvhom you say that he is your God ✠verse 55 And you haue not knovven him but I knovv him And if I shal say that I knovv him not I shal be like to you a lyer But I doe knovv him and doe keepe his vvord ✠verse 56 Abraham your father reioyced that he might see my day and he savv and vvas glad ✠verse 57 The Ievves therfore said to him Thou hast not yet fiftie yeres and hast thou seen Abraham ✠verse 58 IESVS said to them Amen amen I say to you before that Abraham vvas made I am ✠verse 59 They tooke stones therfore to cast at him but IESVS hid him self and vvent out of the temple ⊢ ANNOTATIONS CHAP. VIII 34. Amen amen What is it saith S. Augustine vpon this place vvhen our Lord saith Amen amen He doth much coÌ„mend and vrge the thing that he so vttereth doubling it It is a certaine othe of his if a man may so say for AmeÌ„ in Hebrue signifieth verum a truth Yet is it not translated whereas it might haue been said verum veruÌ„ diâ—o vobis but neither the Greeke interpreter durst doe it nor the Latin the Hebrue word hath remained stil that so it might be the more esteemed Tract 41 in Ioan. By vvhich vvordes and the like recorded in other places of this nevv Testament the Reader may see great reason vvhy vve also say Amen amen and durst not translate it and such like vvordes into our English tongue CHAP. IX To show that by his Baptisme being the Sacrament of illumination or faith he vvil take avvay the blindnes of the vvorld he giueth vvith strange ceremonies sight to one borne blinde 8 By vvhich vvonderful miracle the attestation of the partie him self and of his parents concurring first the neighbours then also the Pharisees them selues are plainely confounded Yet so obstinate they are that because it was the Sabboth vvhen he vvrought it they inferre that he is not of God yea and throvv out of their Synagogue the partie for confessing him 35 But our Lord receiueth him 39 and foretelleth by this occasion the excecation of the Ievveâ— because of their vvilful obstinacie and illumination of the Gentils vvho confesse their ovvne blindnes verse 1 AND IESVS passing by savv a man blinde from his natiuitie ✠verse 2 and his disciples asked him Rabbi vvho hath sinned this man or his parents that he should be borne blinde ✠verse 3 IESVS ansvvered Neither hath this man sinned nor his parents but that the vvorkes of God may be manifested in him ✠verse 4 I must vvorke the vvorkes of him that sent me vvhiles it is day The night commeth vvhen no man can vvorke ✠verse 5 As long as I am in the vvorld I am the light of the vvorld ✠verse 6 Vvhen he had said these things he spit on the ground and ″ made clay of the spettle and spred the clay vpoÌ„ his eies ✠verse 7 and said to him Goe vvash in the poole of Siloé vvhich is interpreted Sent. He vvent therfore and vvashed and he came seeing ✠verse 8 Therfore the neighbours and they vvhich had seen him before that he vvas a begger said Is not this he that sate and begged verse 9 Others said That this is he ✠But others No not so but he is like him But he said That I am he ✠verse 10 They said therfore to him Hovv vvere thine eies opened ✠verse 11 He ansvvered That man that is called IESVS made clay and anointed mine eies and said to me Goe to
bringeth much fruite ✠verse 25 He that loueth his life shal lose it and he that hateth his life in this vvorld doth keepe it to life euerlasting ✠verse 26 If any man minister to me let him folovv me and vvhere I am there also shal my minister be If any man minister to me my father vvil honour him ⊢ ✠verse 27 Novv my soule is troubled And vvhat shal I say Father saue me from this houre But therfore came I into this houre ✠verse 28 Father glorifie thy name A voice therfore came from heauen Both I haue glorified it and againe I vvil glorifie it ✠verse 29 The multitude therfore that stoode and had heard said that it thundered Others said An Angel spake to him ✠verse 30 IESVS ansvvered and said This voice came not for me but for your sake ✠verse 31 Novv is the iudgemeÌ„t of the vvorld novv the Prince of this vvorld shal cast forth ✠verse 32 And I * if I be exalted from the earth vvil dravv al things to my self ✠verse 33 and this he said signifying vvhat death he should die ✠verse 34 The multitude ansvvered him Vve haue heard out of the lavv that CHRIST abideth for euer and hovv saiest thou The Sonne of man must be exalted Vvho is this Sonne of man ✠verse 35 IESVS therfore said to them Yet a little vvhile the light is among you Vvalke vvhiles you haue the light that the darkenesse ouertake you not And he that vvalketh in darkenesse knovveth not vvhither he goeth ✠verse 36 Vvhiles you haue the light beleeue in the light that you may be the children of light ⊢ These things IESVS spake and he vvent avvay and hid him self from them ⊢ ✠verse 37 And vvhereas he had done so many signes before them they beleeued not in him ✠verse 38 that the saying of Esay the Prophet might be fulfilled vvhich he said Lord vvho hath beleeued the hearing of vs and the Arme of our Lord to vvhom hath it bene reuealed ✠verse 39 Therfore they could not beleeue because Esay said againe ✠verse 40 He hath blinded their eies and indurated their hart that they may not see vvith their eies nor vnderstand vvith their hart and be conuerted and I heale them ✠verse 41 These things said Esaie vvhen he savv his glorie and spake of him ✠verse 42 But yet of the Princes also many beleeued in him but for the Pharisees they did not confesse that they might not be cast out of the Synagogue ✠verse 43 for they loued the glorie of men more then the glore of God ✠verse 44 But IESVS cried and said He that beleeueth in me doth not beleeue in me but in him that sent me ✠verse 45 And he that seeth me seeth him that sent me ✠verse 46 I a light am come into this vvorld that euery one vvhich beleeueth in me may not remaine in the darknesse ✠verse 47 And if any man heare my vvordes and keepe them not I doe not iudge him for I came not to iudge the vvorld but to saue the vvorld ✠verse 48 He that despiseth me receiueth not my vvordes hath that iudgeth him the vvord that I haue spoken that shal iudge him in the last day ✠verse 49 Because of my self I haue not spoken but the Father that sent me he gaue me commaundement vvhat I should say and vvhat I should speake ✠verse 50 And I knovv that his commaundement is life euerlasting The things therfore that I speake as the Father said to me so doe I speake ANNOTATIONS CHAP. XII 5. Why vvas So wicked couetous and sacrilegious persons reprehend good men for bestowing their goods vpon Church ornaments c. vnder pretence of better bestowing them on the poore such prouide for the poore as Iudas did 6. A theefe Iudas did not then first perish when he should our Lord for he was a theefe before and being lost he yet folowed Christ not in hart but in body onely Which our Maister tolerated to giue vs a lesson to tolerate the il rather then deuide the body Aug. tract 50 in Io. CHAP. XIII As his last supper to giue his farevvel and that in most vvonderful louing maner 4 he vvasheth his Disciples feete 6 beginning vvith Peter 8 shevving hovv necessaris it is for vs to be vvashed by him in Baptisme and needful also after Baptisme 1â— and by this example teaching them al humilitie one tovvard an other 21 Then he foretelleth that notvvithstanding his exceding loue tovvard them 〈◊〉 euen of them vvil betray him meaning Iudas 22 as to Iohn he secretly shevveth After whose going out he reioyceth and saith that euen now the houre is come 14 commendeth vnto them to loue together as a nevv commaundement â—6 and foretelleth Peter vvho presumed to much of his ovvne strength that euen this night he vvil deny him thrise verse 1 AND before the festiual day of Pasche IESVS knovving that his houre was come that he should passe out of this vvorld to his Father vvhereas he had loued his that vvere in the vvorld vnto the end he loued them ✠verse 2 And vvhen supper vvas done vvhereas the deuil novv had put into the hart of Iudas Iscariote the sonne of Simon to betray him ✠verse 3 knovving that the Father gaue him al things into his handes and that he came from God and goeth to God ✠verse 4 he riseth from supper and laieth aside his garments and hauing taken a tovvel girded him self ✠verse 5 After that he put vvater into a bason and ″ began to vvash the feete of the disciples and to vvipe them vvith the tovvel vvherevvith he vvas girded ✠verse 6 He commeth therfore to Simon Peter And Peter saith to him Lord doest thou vvash my feete ✠verse 7 IESVS ansvvered and said to him That vvhich I doe thou knovvest not novv hereafter thou shalt knovv ✠verse 8 Peter saith to him Thou shalt not vvash my feete for euer IESVS ansvvered him If I vvash thee not thou shalt not haue part vvith me ✠verse 9 Simon Peter saith to him Lord not only my feete but also handes and head ✠verse 10 IESVS saith to him He that is vvashed nedeeth not but ″ to vvash his feete but is cleane vvholy And you are cleane but not al. ✠verse 11 For he knevv vvho he vvas that vvould betray him therfore he said You are not cleane al. ✠verse 12 Therfore after he had vvashed their feete and taken his garments being set dovvne againe he said to them Knovv you vvhat I haue done to you ✠verse 13 You cal me Maister and Lord and you say vvel for I am so ✠verse 14 If then I haue vvashed your feete Lord and Maister you also ought to vvash one an others feete ✠verse 15 For I haue giuen you an example that as I haue done to you so
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 ″
Immediatly therfore I sent to thee and thou hast done vvel in comming Novv therfore al vve are present in thy sight to heare al things vvhatsoeuer are commaunded thee of the Lord. ✠verse 34 And Peter opening his mouth said In very deede I perceiue that God is not an accepter of persons ✠verse 35 but in euery nation he that feareth him and vvorketh iustice is acceptable to him ✠verse 36 The word did God send to the children of Israël preaching peace by IESVS CHRIST this is Lord of al. ✠verse 37 You knovv the vvord that hath been made through al Ievvrie for * beginning frō Galilee after the baptisme vvhich Iohn preached ✠verse 38 IESVS of Nazareth hovv God anointed him vvith the holy Ghost and vvith povver vvho vvent through out doing good and healing al that vvere oppressed of the Deuil because God vvas vvith him ✠verse 39 And vve are vvitnesses of al things that he did in the countrie of the Ievves and in Hierusalem vvhom they killed hanging him vpon a tree ✠verse 40 Him God raised vp the third day and ″ gaue him to be made manifest ✠verse 41 not to al the people but to vs vvho did eate and drinke vvith him after he rose againe from the dead ✠verse 42 And he commaunded vs to preach to the people and to testifie that it is he that of God vvas appointed iudge of the liuing and of the dead ✠verse 43 To him al the prophets giue testimonie that al receiue remission of sinnes by his name vvhich beleeue in him ⊢ ✠verse 44 As Peter vvas yet speaking these vvordes the holy Ghost fel vpon al that heard the vvord ✠verse 45 And the faithful of the Circumcision that came with Peter vvere astonied for that the grace of the holy Ghost vvas poured out vpon the Gentiles also ✠verse 46 For they heard them speaking with tonges and magnifying God Then Peter ansvvered ✠verse 47 Can any man forbid vvater that these should not be ″ baptized vvhich haue receiued the holy Ghost as vvel as vve ✠verse 48 And he commaūded them to be baptized in the name of our Lord IESVS CHRIST ⊢ Then they desired him that he vvould tarie vvith them certaine daies ANNOTATIONS CHAP. X. 2. Doing many almes deedes He knevv God creator of al but that his omnipotent Sonne vvas incarnate he knevv not and in that faith he made praiers and gaue almes vvhich pleased God and by vvel doing he deserued to knovv God perfectly to beleeue the mysterie of the Incarnation and to come to the Sacrament of Baptisme So saith Venerable Bede out of S. Gregorie And S. Augustine thus li. 1 de Bapt. c. 8. Because vvhatsoeuer goodnes he had in praiers and almes the same could not profite him vnles he vvere by the band of Christian Societie and peace incorporated to the Church he is bidden to send vnto Peter that by him he may learne Christ by him he may be baptized c. Vvhereby it appeareth that such vvorkes as are done before iustification though they suffice not to saluation yet be acceptable preparatiues to the grace of iustification and such as moue God to mercie as it might appeare also by Gods like prouident mercifulnes * to the Eunuche though al such vvorkes preparatiue come of grace also othervvise they could neuer deserue at Gods hand of congruity or any othervvise tovvard iustification 9. To pray about the sixt houre The houre is specified for that there vvere certaine appointed times of praies vsed in the Lavv vvhich deuout persons according to the publike seruice in the Temple obserued also priuately and vvhich the Apostles and holy Church aftervvard both kept and increased Vvhereof thus vvriteth S. Cyprian very notably In celebrating their praiers vve finde that the three children with Daniel obserued the third sixt and ninthe houre as in Sacrament or mysterie of the holy Trinitie c. And a litle after Which spaces of houres the vvorshippers of God spiritually or mystically determining long since obserued set times to pray and aftervvard the thing became manifest that it vvas for Sacrament or mysterie that the iust so praied For at the third houre the holy Ghost descended vpon the Apostles fulfilling the grace of our Lords promis and at the sixt houre Peter going vp to the higher roome of the house vvas both by voice and signe from God instructed that al Nations should be admitted to the grace of saluation vvhereas of cleansing the Gentiles he doubted before and our Lord being crucified at the sixt houre at ninthe vvashed avvay our sinnes vvith his bloud But to vs deerly beloued beside the seasons obserued of old both the times and sacraments of praying be increased for vve must pray in the morning early that the Resurrection of our Lord may be celebrated by morning praier as of old the holy Ghost designed in the Psalme saying In the morning early vvil I stand vp to thee early in the morning vvilt thou heare my voice Tovvard the euening also vvhen the sunne departeth and the day endeth vve must of necessitie pray againe S. Hierom also vvriting of Daniels praying three times in a day saith There are three times vvherein vve must bovv our knees to God The third the sixt and the ninthe houre the Ecclesiastical tradition doth vvel vnderstand Moreouer at the third houre the Holy Ghost descended vpon the Apostles at the sixt Peter vvent vp into a higher chamber to pray at the ninthe * Peter and Iohn vvent to the Temple Againe vvriting to Eustochium a virgin and Nonne ep 22. c. 16. Though the Apostle bid vs pray alvvaies and to holy persons their very sleepe is praier yet vve must haue distinct houres of praier that if perhaps vve be othervvise occupied the very time may admonish vs of our office or duety The third sixt ninthe houre morning early and the euening no man can be ignorant of And to Demetrias ep 8. c. 8. that in the Psalmes and praier she must keepe alvvaies the third sixt ninthe houre euening midnight and morning He hath the like ep 7 c. 5. And ep 27 c. 10. he telleth hovv Paula the holy Abbesse vvith her religious Nonnes sang the Psalter in order in the morning at the third sixt ninthe houre euening midnight by midnight meaning the time of Martins therfore called Nocturnes agreably to S. Cyprian de Orat. Do. num 15 and by the morning the first houre called Prime al correspondent to the times and houres of Christs Passion as in S. Matthevv is noted c 26. 27. By al vvhich vve see hovv agreable the vse of the Churches seruice is euen at this time to the Scriptures and primitiue Church and hovv vvicked the Puritan Caluinistes be that count al such order and set seasons of praier superstition and lastly hovv insufficient and vnlike the nevv pretended Church-seruice of
receiue him Vvho vvhen he vvas come profited them much that had beleeued ✠verse 28 For he vvith vehemencie conuinced the Ievves openly shevving by the scriptures that IESVS is CHRIST CHAP. XIX Hovv Paul began the Church of Ephesus first in 1â— that vvere baptized vvith Iohns baptisme â— then preaching three moneths in the Synagogue of the Ievves vntil for their obstinacie and blaspheming he forsooke them disputing aftervvard in a certaine schoole for tvvo yeres space to the maruelous increase of the Church specially through his great miracles also in healing diseases vvith the touche of his clothes and expelling diâ—els 13 vvho yet contemned the Exorcists of the Ievves 18 Hovv the Christians there confesse their actes and burne their vnlavvful bookes 21 and hovv he foretold that after he had been at Hierusalem he must see Rome 23 and vvhat a great sedition vvas raised against him at Ephesus by them that got their liuing of vvorking to the idolatrous Temple of Diana verse 1 AND it came to passe vvhen Apollo vvas at Corinth that Paul hauing gone through the higher partes came to Ephesus and found certaine disciples ✠verse 2 and he said to them Haue you receiued the holy Ghost beleeuing But they said to him Nay neither haue vve heard whether there be a holy Ghost ✠verse 3 But he said In vvhat then vvere you baptized Vvho said In Iohns baptisme ✠verse 4 And Paul said * Iohn baptized the people vvith the baptisme of penance saying That they should beleeue in him that vvas to come after him that is to say in IESVS ✠verse 5 Hearing these things they vvere baptized in the name of our Lord IESVS ✠verse 6 And vvhen Paul had imposed hands on them the holy Ghost came vpon them and they spake vvith tongues and prophecied ✠verse 7 And all the men vvere about tvvelue ✠verse 8 And entring in to the synagogue he spake confidently for three moneths disputing and exhorting of the kingdom of God ⊢ ✠verse 9 But vvhen certaine vvere indûrate and beleeued not il-speaking the vvay of our Lord before the multitude departing from them he separated the disciples daily disputing in the schole of one Tyrannus ✠verse 10 An this vvas done for the space of tvvo yeres so that al vvhich dvvelt in Asia heard the vvord of our Lord Ievves and Gentils ✠verse 11 And God vvrought by the hand of Paul miracles not common ✠verse 12 so that there vvere also brought from his body â— napkins or handkerchefs vpon the sicke and the diseases departed from them and the vvicked spirits vvent out ✠verse 13 And certaine also of the Iudaical exorcists that vvent about assaied to inuocate vpon them that had euil spirits the name of our Lord IESVS saying I adiure you by IESVS vvhom Paul preacheth ✠verse 14 And there vvere certaine sonnes of Sceua a Ievve cheefe priest seuen that did this ✠verse 15 But the vvicked spirit ansvvering said to them IESVS I knovv and â— Paul I knovv but you vvhat are ye ✠verse 16 And the man in vvhom the vvicked spirit vvas leaping vpon them and mastring both ' preuailed against them so that they fled out of that house naked and vvounded ✠verse 17 And this vvas made notorious to al the Ievves and the Gentiles that dvvelt at Ephesus and feare fel vpon al them and the name of our Lord IESVS vvas magnified ✠verse 18 And many of them that beleeued came confessing and declaring their deedes ✠verse 19 And many of them that had folovved â— curious things brought together their â— bookes and burnt them before al and counting the prices of them they found the money to be fiftie thousand pence ✠verse 20 So mightely increased the vvord of God and vvas confirmed ✠verse 21 And vvhen these things vvere ended Paul purposed in the Spirit vvhen he had passed through Macedonia and Achaia to goe to Hierusalem saying After I shall haue been there I must see Rome also ✠verse 22 And sending into Macedonia tvvo of them that ministred vnto him Timothee and Erastus himself remained for a time in Asia ✠verse 23 And at that time there vvas made no litle trouble about the vvay of our Lord. ✠verse 24 For one named Demetrius a siluer-smith that made siluer temples of Diána procured to the artificers no smal gaine ✠verse 25 vvhom calling together and them that vvere the same kinde of vvorkemen he said Sirs you knovv that our gaine is of this occupation ✠verse 26 and you see and heare that this same Paul by persuasion hath auerted a great multitude not only of Ephesus but almost of al Asia saying That they are not gods vvhich be made by handes ✠verse 27 And not only vnto vs is this part in danger to be reproued but also the temple of great Diana shal be reputed for nothing yea her maiestie shal begin to be destroied vvhom al Asia the vvorld vvorshippeth ✠verse 28 Hearing these things they vvere replenished vvith anger and cried out saying Great is Diana of the Ephesians ✠verse 29 And the vvhole citie vvas filled vvith confusion they ranne violently vvith one accord in to the theátre catching Gaius and Aristarchus Macedonians Paules companions ✠verse 30 And vvhen Paul vvould haue entred into the people the disciples did not permit him ✠verse 31 And certaine also of the Princes of Asia that vvere his frendes sent vnto him desying that he vvould not adueÌ„ture him selfe into the theátre ✠verse 32 and others cried an other thing For the assemblie vvas confuse the more part knevv not for vvhat cause they vvere assembled ✠verse 33 And of the multitude they drevv forth Alexander the Ievves thrusting him forvvard But Alexander vvith his hand desiring silence vvould haue giuen the people satisfaction ✠verse 34 Vvhom as soone as they perceiued to be a Ievve there vvas made one voice of al almost for the space of tvvo houres crying out Great is Diana of the Ephesians ✠verse 35 And vvhen the Scribe had appeased the multitudes he saith Ye men of Ephesus for vvhat man is there that knovveth not the citie of the Ephesians to be a vvorshipper of great Diana Iupiters childe ✠verse 36 Forasmuch therfore as these things can not be gainsaid you must be quieted and doe nothing rashly ✠verse 37 For you haue brought these men being neither sacrilegious nor blaspheming your Goddesse ✠verse 38 But if Demetrius and the artificers that are vvith him haue matter to say against any man there are Courtes kept in the common place there are Proconsuls let them accuse one an other ✠verse 39 And if you aske any other matter it may be resolued in a lavvful assemblie ✠verse 40 For vve are in danger also to be accused for this daies sedition vvhereas there is no man guilty by vvhom vve may
also to shevv to the vvorld that no obstinacie of neuer so mightie offenders can resist me to doe any thing vvhich shal not fall to my glorie Vvhich is no more to say but that God often for the punishment of Nations and to shevv his iustice and glorie giueth vvicked Princes vnto them and indueth them vvith povver and al prosperitie and taking his grace from them vpon their deserts hardeneth their hartes so as they vvithsand and contemne God and afflict his people in vvhose end and fall either temporal or eternal at the length God vvil euer be glorified Neither vvould he either raise or suffer any such or giue them povver and prosperitie in this life vvherevpon he knovveth they vvil be vvorse but that he can vvorke al that to his honour and glorie mary that he vseth not such rigorous iustice on al that deserue it that is his great grace and mercie And that he exerciseth his iustice vpon some certaine persons rather then vpon other some of equal deserts that lieth vvholy vpon his vvil in vvhose iudgements there be many things secrete but nothing vniust 20. Who art thou Here the Apostle staieth the rashnes and presumption of such poore vvormes as take vpon them to question vvith God of their election or reprobation as certaine impious Heretikes of our time haue done setting out bookes farsed vvith most blasphemous and erroneous doctrine cōcerning this high and hidden mysterie and haue giuen occasion to the ignorant vvhich alvvaies be curious to iangle and perniciously to erre in these things that are impossible to be vnderstood of any or vvel thought of but of the obedient and humble 31. The potter This example of the pot and potter reacheth no further but to declare that the creature may not reason vvith God his maker vvhy he giueth not one so great grace as an other or vvhy he pardoneth not one as vvel as an other no more then the chamber pot may chalenge the Potter vvhy he vvas not made a drinking pot as vvel as an other And therfore the Heretikes that extend this similitude to proue that man hath no free vvil no more then a peece of clay doe vntruely and deceitfully apply the example specially vvhen vve may see expresly in the booke of Exodus that Pharao notvvithstāding his indurate hart had free vvil vvhere both it is said He vvould not dismisse the people and He indurated his owne hart him self Exo. c. ◠15. and in the Hebrue v. 32. c. 9. 35. 1 Reg. 6 6. And this Apostle also vvritheth that * a man may cleanse him self from the filthy and so become a vessel of honour in the house of God CHAP. X. The Lavv vvar not as the Ievves ignorant zeale supposed for them to iustifie them selues by it considering that they could not fulfil it ◠but to bring them to Christ to beleeue in him and so for his sake to be iustified by the grace of God 5 according to Moyses saying and the Apostles preaching 11 that so the Gentils also according to the Prophets hearing and beleeuing might come to iustice the Ievves in the meane time though inexcusably remaining incredulous verse 1 BRETHREN the vvil of my hart surely and praier to God is for them vnto saluation ✠verse 2 For I giue them testimonie that they haue zeale of God but not according to knovvledge ✠verse 3 For not knovving ″ the iustice of God seeking to establish their ovvne they haue not been subiect to the iustice of God ✠verse 4 For the end of the Law is Christ vnto iustice to euery one that beleeueth ✠verse 5 for Moyses vvrote that the iustice vvhich is of the Lavv the man that hath done it shal liue in it ✠verse 6 But ″ the iustice vvhich is of faith saith thus Say not in thy hart Vvho shal ascend into heauen that is to bring Christ dovvne ✠verse 7 Or vvho descendeth into the depth that is to call Christ againe from the dead ✠verse 8 But vvhat saith the Scripture The vvord is nigh in thy mouth and in thy hart this is the vvord of faith vvhich vve preach ✠verse 9 For if thou confesse vvith thy mouth our Lord IESVS and in thy hart beleeue that God hath raised him vp from the dead thou shalt be saued ✠verse 10 For vvith the hart vve beleeue vnto iustice but vvith the mouth confession is made to saluation ✠verse 11 For the Scripture saith Vvhosoeuer beleeueth in him shal not be confounded ✠verse 12 For there is no distinction of the Iew and the Greeke for one is Lord of al riche tovvard al that inuocate him ✠verse 13 For euery one vvhosoeuer shal innocate the name of our Lord shal be saued ✠verse 14 ″ Hovv then shal they inuocate in vvhom they haue not beleeued Or hovv shal they beleeue him vvhom they haue not heard And hovv shal they heare without a preacher ✠verse 15 But hovv shal they preach ″ vnles they be senti as it is vvritten Hovv beautiful are the feete of them that euangelize peace of them that euangelize good things ✠verse 16 But al do not obey the Gospel For Esay saith Lord vvho hath beleeued the hearing of vs ✠verse 17 Faith then is by hearing and hearing is by the vvord of Christ ✠verse 18 But I say haue they not heard And certes into al the earth hath the sound of them gone forth and vnto the endes of the vvhole vvorld the vvordes of them ⊢ ✠verse 19 But I say hath not Israel knovven Moyses first saith I vvil bring you to emulation in that vvhich is not a nation in a folish nation I vvil driue you into anger ✠verse 20 But Esay is bold and saith I vvas found of them that did not seeke me openly I appeared to them ″ that asked not of me ✠verse 21 But to Israel he saith Al the day haue I spred my handes to a people that beleeueth not and contradicteth me ANNOTATIONS CHAP. X. ◠The iustice of God The iustice of God is that vvhich God giueth vs through Christ the Ievves ovvne or proper iustice is that vvhich they had or chalenged to haue of them selues and by their ovvne strength holpen onely by the knovvledge of the Lavv vvithout the helpe or grace of Christ 6. The iustice of faith The iustice vvhich is of faith reacheth to the life to come making man assured of the truth of such Articles as concerne the same as of Christs Ascension to heauen of his Descending to Hel of his comming dovvne to be Incarnate and his Resurrection and returne againe to be glorified by vvhich his actions vve be pardoned iustified and saued as by the Lavv vve could neuer be 8. The vvord of faith The vvord of faith is the vvhole Lavv of Christ concerning both life and doctrine grounded vpon this
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
nor Schismatikes but rather to auoid al such as the forerunners of Antichrist and to remember that Catholikes neede not to goe to schole to any such Masters hauing at home in the Catholike Church the doctrine of the holy Ghost him self vvho vvas giuen to the Church visibly in the beginning to leade her into al truth and to continue vvith her for euer Therfore he saith That vvhich you haue heard from the beginning let it abide in you Likevvise a litle after v. 27. and ep 2. v. 6. This is the commaundement that as you haue heard from the beginning you vvalke in the same because many seducers are gone out into the vvorld and v. 8. 9. And not only thus in general but also in particular he expresseth the pointes vvhich the heretikes did then call in question Some vvere about Christ him self for they denied that IESVS is Christ that he is the very sonne of God that he is incarnate Ep. 1. c. 2. v. 22. and Ep. 2. v. 7. And against such it vvas that he vvrote his Gospel also as he there signifieth Ioh. 20. v. 31. Other pointes are about our iustification against onely faith and for good vvorkes as also S. Aug. noted vvhose vvordes vvere cited before Herevpon he saith If vve say vve haue societie vvith God and vvalke in darkenes vve lie Ep. 1. c. 1. Againe He that saith he knovveth God and keepeth not his commaundements is a lier Againe This is the charitie of God that vve keepe his cōmaundements and his commaundements are not heauie Finally Children let no man seduce you he that doth iustice is iust euen as he is iust Ep. 1. c. 3. v. 7. 8. 9. likevvise c. 2. v. 29. and in deede in all the three Epistles through out he doth inculcate good vvorkes and keeping the commaundements against the heresie of only faith THE FIRST EPISTLE OF IOHN THE APOSTLE CHAP. I. Good cause there is to beleeue the Apostles preaching 5 And this is one point of their preaching that to haue participation vvith God vve must not onely beleeue but also abstaine from al mortal sinne 8 though vve al sinne venially verse 1 THAT vvhich vvas from the beginning vvhich vve haue heard vvhich vve haue seen vvith our eies vvhich vve haue looked vpon and our handes haue handled of the vvord of life ✠verse 2 and the life vvas manifested and vve haue seen and do testifie and declare vnto you the life eternal vvhich vvas vvith the Father and hath appeared to vs ✠verse 3 that vvhich vve haue seen and haue heard vve declare vnto you that ◠you also may haue societie vvith vs and our societie may be vvith the Father and vvith his Sonne IESVS Christ ✠verse 4 And these things vve vvrite to you that you may reioyce and your ioy may be ful ✠verse 5 And this is the annuntiation vvhich vve haue heard of him and declare vnto you That * God is light and in him there is no darkenesse ✠verse 6 If vve shal say that we haue societie vvith him and vvalke in darkenesse vve lie and do not the truth ✠verse 7 But if we vvalke in the light as he also is in the light vve haue societie one tovvard an other and * ◠the bloud of IESVS Christ his sonne cleanseth vs ◠from al sinne ✠verse 8 * If vve shal say ◠that vve haue no sinne vve seduce our selues and the truth is not in vs. ✠verse 9 If vve confesse our sinnes he is faithful iust for to forgiue vs our sinnes and to cleanse vs from al iniquitie ✠verse 10 If vve shal say that vve haue not sinned vve make him a lier and his vvord is not in vs. ANNOTATIONS CHAP. I. 3. You may haue societie S. Iohn shevveth manifestly that vvhosoeuer desire to be partakers vvith God must first be vnited to the Churches societie learne that faith and receiue those Sacraments vvhich the Disciples receiued of the Truth it self conuersant vvith them in flesh So saith Venerable Bede vpon this place Vvhereby vve see there is no societie vvith God in sectes or schismes nor any vvhere but in the vnitie fellovvship and communion of that Church vvhich can proue it self to descend from the Apostles 7. The bloud of Iesus Vvhether sinnes he remitted by praiers by fasting by almes by faith by charitie by sacrifice by Sacraments by the Priests as the holy Scriptures do plainely attribute remissiō to euery of these yet none of al these do othervvise remit but in the force by the merite vertue of Christs bloud these being but the appointed meanes instruments by vvhich Christ vvil haue his holy bloud to vvorke effectually in vs. vvhich meanes vvhosoeuer contemneth depriueth him self of the cōmoditie of Christs ovvne bloud continueth still in sinne and vncleannesse vaunt he him self neuer so much of Christs death Vvhich point let the Protestants marke vvel and cease to beguile their poore deceiued folovvers persuading them that the Catholikes derogate from Christs bloud or seeke remission othervvise then by it for that they vse humbly the meanes appointed by Christ to apply the benefite of his holy bloud vnto them 7. From al sinne From original and actual venial and mortal a culpa poena that is from the fault and the paine due for the same V. Bede saith that Christs Passion doth not onely remit in Baptisme the sinnes before committed but al other aftervvard also done by frailtie yet so if vve vse for the remission of them such meanes as be requisite and as Christ hath appointed vvhereof he reckeneth some Bede vpon this place See S. Augustine also vpon this place to 9. and S. Hierome li. 2 con Pelag. c. 3. 8. That vve haue no sinne Vve gather by these vvordes and the former that there be tvvo sortes of sinnes one mortal excluding vs from light and the societie of God an other venial vvhich is found euen in those that vvalke in the light and are in the societie of God Also vve note against the Pelagians that vve be truely called the sonnes of God and so iust in deede though vve be not vvithout al sinnes euery one of vs as vvel iust as vniust being taught and bound to confesse our offenses and to aske pardon daily of God by this petition of the Pater noster Forgiue vs our debtes Therfore S. Augustine li. de natura grat c. 36. reckeneth vp al the holy Patriarches Prophets and renovvmed iust persons to haue been sinners euen vvhen they vvere in grace and Iustice excepting alvvaies our B. Ladie de qua propter honorem Domini nullam prorsus cùm de peccatis agitur habere volo quaestionem of vvhom saith he for the honour of our Lord. vvhen vve talke of sinnes I vvil haue no question And Pelagius asking vvhat sinnes Abel such iust men did commit S. Augustine āsvvereth that they might laugh
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
By the often fasting of his disciples we may easely gather that he appointed them a prescript maner of fasting as it is certaine he taught them a forme of prayer Lu. 5. and 11. 17. New wine By this new wine he doth playnly here signifie fasting and the straiter kind of life by the old bottels them that can not away therewith 19. Twelue yeres This woman a Gentil had her disease twelue yeres and the Gouerners daughter a Iewe which is here raysed to life was twelue yeres old Luc. 8. Marke then the allegorie hereof in the Iewes and Gentils As that woman fel sicke when the wenche was borne so the Gentils went their owne wayes into idolatrie when the Iewes in Abraham beleeued Agayne as Christ here went to rayse the wenche and by the way the woman was first healed and then the wenche reuiued so Christ came to the Iewes but the Gentils beleeued first and were saued and in the end the Iewes shal beleeue also Hiero. in Mat. 21. Touche only Not only Christes wordes but his garment and touche thereof or any thing to him belonging might doe and did miracles force proceding from his holy person to them Yea this woman returning home * set vp an Image of Christ for memorie of this benefite and the hemme of the same Image did also miracles This image Iulâ—an the Apostata threwe downe and set vp his owne in steede therof which was immediatly destroyed by fyre from heauen But the image of Christ broken in peeces by the heathen the Christians afterward gathering the peeces together placed it in the Churche where it was as Sozomenus writeth vnto his time 2â— Do you beleeue that I can We see here that to the corporal healing of these men he requireth onely this faith that he is able Which faith is not sufficient to iustifie them How then doe the Heretikes by this and the like places pleade for their onely iustifying faith See the Annot. Mar. 5 36. 3â— Pray therfore Therfore doth the Churche pray and fast in the Imber dayes when holy Orders are geuen that is when workemen are prepared to be sent into the haruest See Act. 1â— â— CHAP. X. He giueth to the Tvvelue the povver of Miracles and so sendeth them to the lost sheepe of the lovves 5 vvith instructions accordingly to and by occasion of the sending foretelleth of the persecutions after his Ascension arming them and al other against the same 40 and also exhorting the people to harbour his seruants in such times of persecution verse 1 AND hauing called his tvvelue Disciples together * he gaue them ″ povver ouer vncleane spirites that they should cast them out and should cure al maner of disease and al maner of infirmitie ✠verse 2 And the names of the tvvelue Apostles be these the ″first Simon vvho is called Peter and Andrevv his brother ✠verse 3 Iames of Zebedee and Iohn his brother Philip and Barthlemevv Thomas and Matthevv the publican and Iames of Alphaeus Thaddaeus ✠verse 4 Simon Cananaeus and Iudas Iscariote vvho also betrayed him ✠verse 5 These tvvelue did IESVS send commaunding them saying Into the vvay of the Gentiles goe ye not and into the cities of the Samaritans enter ye not ✠verse 6 but goe rather to the sheepe that are perished of the house of Israel ✠verse 7 And going preache saying That the kingdom of heaueÌ„ is at hand ✠verse 8 Cure the sicke raise the dead cleanse the lepers cast out diuels gratis you haue receiued gratis giue ye ✠verse 9 Do not ″ possesse gold nor siluer nor money in your purses ✠verse 10 not a skrippe for the vvay neither two coates neither shoes neither rodde for the vvorkeman is vvorthie of his meate ✠verse 11 And into vvhatsoeuer citie or tovvne you shal enter inquire vvho in it is vvorthie and there tarie til you goe forth ✠verse 12 And vvhen ye enter into the house salute it saying ″ Peace be to this house ✠verse 13 And if so be that house be vvorthie your peace shal come vpon it but if it be not vvorthie your peace shal returne to you ✠verse 14 And vvhosoeuer shal not receiue you nor heare your vvordes going forth out of the house or the citie ″ shake of the dust from your feete ✠verse 15 Amen I say to you it shal be ″ more tolerable for the land of the Sodomites and Gomorrheans in the day of iudgement then for that citie ✠verse 16 Behold I send you as sheepe in the middes of vvolues Be ye therfore vvise as serpents and simple as dooues ✠verse 17 And take heede of men For they vvil deliuer you vp in Councels and in their synagogs they vvil scourge you ✠verse 18 And to Presidents and ″ to Kings shal you be ledde for my sake in testimonie to them and the Gentiles ✠verse 19 But vvhen they shal deliuer you vp * take no thought hovv or vvhat to speakeâ— for ″ it shal be giuen you in that houre vvhat to speake ✠verse 20 For it is not you that speake but the spirit of your father that speaketh in you ✠verse 21 * The brother also shal deliuer vp the brother to death and the father the sonne and the children shal rise vp agaynst the parents and shal vvorke their death ✠verse 22 and you shal be odious to al men for my name but he that shal perseuêre vnto the end he shal be saued ⊢ ✠verse 23 And vvhen they shal persecute you in this citie flee into an other Amen I say to you you shal not finish al the cities of Israel til the sonne of man come ✠verse 24 * The Disciple is not aboue the maister nor the seruant aboue his lord ✠verse 25 It suffiseth the disciple that he be as his maister and the seruaÌ„t as his lord If they haue called the goodmaÌ„ of the house Beelzebub ″ hovv much more them of his houshold ✠verse 26 Therfore feare ye not them For nothing is hid that shal not be reuealed and secrete that shal not be knovven ✠verse 27 That vvhich I speake to you in the darke speake ye in the light and that vvhich you heare in the eare preache ye vpon the house â—oppes ✠verse 28 And feare ye not them that kil the body and are not able to kil the soul but rather feare him that can destroy both soul and body into hel ⊢ ✠verse 29 Are not tvvo sparovves sold for a faâ—thing and not one of them shal fall vpon the ground vvithout your father ✠verse 30 But your very heares of the head are al numbered ✠verse 31 Feare not therfore better are you then many sparovves ✠verse 32 * Euery one therfore that shal ″ confesse me before men I also vvil confesse him before my father vvhich is in heauen ✠verse 33 But
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
all ✠verse 27 And the lord of that seruant moued vvith pitie dimissed him and the dette he forgaue him ✠verse 28 And vvhen that seruant vvas gone forth he found one of his felovv-seruants that did ovve him an hundred pence and laying hands vpon him thratled him saying Repay that thou ovvest ✠verse 29 And his felovv seruant falling dovvne besought him saying Haue patience tovvard me and I vvil repay the all ✠verse 30 And he vvould not but vvent his vvay and cast him into prison til he repayed the dette ✠verse 31 And his felovv-seruants seeing vvhat vvas done vvere very sorie and they came and told their lord al that vvas done ✠verse 32 Then his lord called him and he said vnto him Thou vngratious seruant I forgaue thee al the dette because thou besoughtest me oughtest nor thou therfore also to haue mercie vpon thy felovv-seruant euen as I had mercie vpon thee ✠verse 33 And his lord being angrie deliuered him to the tormenters vntil he repayed al the dette ✠verse 34 So also shal my heauenly father doe to you if you forgiue not euery one his brother from your hartes ⊢ ANNOTATIONS CHAP. XVIII 1. Who is the greater The occasion of this question and of thier contention for Superioritie among the rest of their infirmities which they had before the comming of the Holy Ghost was as certaine holy Doctors write vpon emulation toward Peter whom only they saw preferred before the rest in the payment of the tribute by these wordes of our Sauiour Geue it them for me and thee Chrys ho. 59. Hiero. in Mat. Vpon this place 7. Scandals The simple be most annoyed by taking scandal of their preachers Priests and elders il life and great damnation is to the guides of the people whether they be temporal or spiritual but specially to the spiritual if by their il example and slaunderous life the people be scaÌ„dalized 8. Hand foote eye By these partes of the body so necessarie and profitable for a man is signified that whatsoeuer is neerest and deerest to vs wife children freeudes riches al are to be conteâ—â—ned and forsaken for to saue our soule 10. Their Angels A great dignitie and a maruelous benefite that euery one hath from his Natiuitie an Angel for his custodie and Patronage against the wicked before the face of God Hiero. vpon this place And the thing is so plaine that Caluin dare not deny it and yet he wil needes doubt of it lib. 1. Inst c. 14. sect 1. 17. Not heare the Church Not only Heretikes but any other obstinate offender that wil not be iudged nor ruled by the Church may be excommunicated and so made as an Heathen or Publican was to the Iewes by the discipline of the same casting him our of the felowship of Catholikes Which Excommunication is a greater punishement then if he were executed by sword fire and wild beastes Aug. cont Adu leg liâ— c. 17. And againe he saith Man is more sharply and pitefully bound by the Churches Keies then with any yron or adamantine manicles or fetters in the world August ibidem 17. Heathen Heretikes therfore because they wil not heare the Church be no better nor no otherwise to be esteemed of Catholikes then heathen men and Publicans were esteemed of Catholikes then heathen men and Publicans were esteemed among the Iewes 18. You shal binde As before he gaue this power of binding and loosing ouer the whole first of al and principally to Peter vpon whom he builded his Church so here not only to Peter and in him to his successors but also to the other Apostles and in them to their successors euery one in their charge Hieron lib. 1. c. 14. aduers Iouin and Epist ad Heliod Cyprian de Vnit. Eccl. nu 3. 18. Shal loose Our Lord geueth no lesse right and authoritie to the Churche to loose then to binde as S. Ambrose writeth against the Nouatians who confessed that the Priests had power to binde but not to loose 20. In the middes of them Not al assemblies may chalenge the presence of Christ but only such as be gathered together in the vnity of the Church and therfore no conuenticles of Heretikes directly gathering against the Churche are warranted by this place Cypr. de vnit Eccles nu 7. 8. 22. Seuentie times seuen There must be no end of forgeuing them that be penitent either in the Sacrament by absolution or one man an other their offenses CHAP. XIX He ansvvereth the tempting Pharisees that the case of a man vvith his vvife shal be as in the first institution it vvas vtterly indissoluble though for one cause he may be diuorced 10 And therevpon to his Disciples he highly commendeth Single life for heaven 13 He vvil haue children came vnto him 16 He shevveth vvhat is to be done to enter into life euerlasting 20 What also for a rich man to be perfect 27 As also vvhat passing revvard they shal haue vvhich follovv that his counsel of perfection 29 yea though it be but in some one peece verse 1 AND it came to passe vvhen IESVS had ended these vvordes he departed from Galilee came into the coastes of Ievvrie beyond IordaÌ„ ✠verse 2 and great multitudes folovved him and he cured them there ✠verse 3 And there came to him the Pharisees tempting him and saying Is it lavvful for a man to dimisse his vvife for euery cause ✠verse 4 Who ansvvering said to them Haue ye not read that he which did make ' from the beginning made them male and femal And he said ✠verse 5 For this cause man shal leaue father and mother and shal cleane to his vvife and they tvvo shal be in one flesh ✠verse 6 Therfore novv they are not tvvo but one flesh That therfore vvhich God hath ioyned together let ″ not man separate ⊢ ✠verse 7 They say to him why then * did Moyses commaund to giue a bil of diuorce and to dimisse her ✠verse 8 He saith to them Because Moyses for the hardnes of your hart permitted you to dimisse your vviues but from the beginning it vvas not so ✠verse 9 And I say to you that * Whosoeuer shal dimisse his vvife ″ but for fornication and shal mary an other doth committe aduoutrie and he that shal mary her that is dimissed committeth aduoutrie ✠verse 10 His disciples say vnto him If the case of a man vvith his vvife be so it is not expedient to mary ✠verse 11 Who said to them ″ Not al take this vvord but they to vvhom it is giuen ✠verse 12 For there are eunuches which vvere borne so froÌ„ their mothers vvombe and there are eunuches vvhich were made by men and there are eunuches vvhich haue ″ gelded them selues for the kingdom of heauen ″ He that can take let him take ⊢ ✠verse 13 Then *
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
worne with old age he died the threescore and eighteth yere after the Passion of our Lord and was buried besides the same citie Whose excellencie the same holy Doctor thus breifly describeth li. 1. Aduers Iouinianum IOHN the Apostle one of our Lords Disciples vvho vvas the yongest among the Apostles and vvhom the faith of Christ found a virgin remained a virgin and therefore is move loued of our Lord and lieth vpon the breast of IESVS and that vvhich Peter durst not aske he desireth him to aske and after the resurrection vvhen Marie Magdalen had reported that our Lord vvas risen againe both of them ranne to the Sepulchre but he came thither first and vvhen they vvere in the ship and fished in the lake of Genezareth IESVS stood on the shore neither did the Apostles knovv vvhom they savv onely the virgin knovveth the virgin and saith to Peter It is our Lord. This Iohn vvas both an Apostle and Euangelist and Prophet an Apostle because he vvrote to the Churches as a Maister an Euangelist because he compiled a booke of the Gospel vvhich except Matthew none other of the tvvelue Apostles did a Prophet for he savv in the ile Patmos where he was banished by Domitian the Emperour for the testimonie of our Lord the Apocalypse conteining infinite mysteries of things to come Tertullian also reporteth that at Rome being cast into a barrel of hote boiling oile he came forth more pure and fresher or liuelier then he vvent in Yea and his Gospel it self much differeth from the rest Matthevv beginneth to vvrite as of a man Marke of the prophecie of Malachie and Esay Luke of the Priesthod of Zacharie the first hath the face of a man because of the genealogie the second the face of a lion for the voice of one crying in the desert the third the face of a calfe because of the Priesthod But Iohn as an Eagle flieth to the things on high mounteth to the Father him self saying In the beginning was the VVORD and the VVORD was with God and God was the VVORD Thus far S. Herome Vpon this Gospel there are the famous commentaries of S. Augustine called Tractatus in Euang. Ioan. to 9. and tvvelue bookes of S. Cyrils commentaries THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO IOHN CHAP. I. The preface of the Euangelist commending Christ as being God the Sonne incarnate to the Gentils and setting out the blindnes of the Ievves in not receiuing him 19 Then the testimonies of Iohn Baptist first to the solemne legacie of the Ievves 29 secondly vvhen he savv IESVS come to him 35 thirdly to his ovvne Disciples also putting them ouer from him self to IESVS Vvho made it plainer to them that he is Christ 40 and so began he also to haue Disciples verse 1 IN THE beginning ″ vvas the WORD and the WORD vvas ″ vvith God and ″ God vvas the WORD ✠verse 2 This vvas in the beginning vvith God ✠verse 3 Al things vvere made ″ by him and vvithout him vvas made nothing That vvhich vvas made ' ✠verse 4 in him vvas life and the life vvas the light of men ✠verse 5 and the light shineth in darkenesse and the darkenesse did not comprehend it ✠verse 6 There vvas a man sent from God vvhose name vvas Iohn ✠verse 7 This man came for testimonie to giue testimonie of the light that al might beleeue through him ✠verse 8 He vvas not the light but to giue testimonie of the light ✠verse 9 It vvas the true light vvhich lighteneth euery man that commeth into this vvorld ✠verse 10 He vvas in the vvorld and the vvorld vvas made by him and the vvorld knevv him not ✠verse 11 He came into his ovvne and his ovvne receiued him not ✠verse 12 But as many as receiued him ″ he gaue them povver to be made the sonnes of God to those that beleeue in his name ✠verse 13 Vvho not of bloud not of the vvil of flesh nor of the vvil of man but of God are borne ✠verse 14 AND ″ THE VVORD VVAS MADE FLESH and dvvelt in vs and vve savv the glorie of him glorie as it vvere of the only-begotten of the Father ful of grace and veritie ⊢ ✠verse 15 Iohn giueth testimonie of him and crieth saying This vvas he of vvhom I spake He that shal come after me is made before me because he vvas before me ✠verse 16 And of his fulnes al vve haue receiued and grace for grace ✠verse 17 For the lavv vvas giuen by Moyses grace and veritie vvas made by IESVS Christ ✠verse 18 God ″ no man hath seen at any time the only begotten Sonne vvhich is in the bosome of the father he hath declared ✠verse 19 And this is Iohns testimonie vvhen the Ievves sent from Hierusalem Priests and Leuites to him that they should aske him Vvho art thou ✠verse 20 And he confessed and did not denie and he confessed That I am not CHRIST ✠verse 21 And they asked him Vvhat then Art thou * Elias And he said I am not Art thou * the Prophet And he ansvvered No. ✠verse 22 They said therefore vnto him Vvho art thou that vve may giue an ansvver to them that sent vs vvhat saiest thou of thy self ✠verse 23 He said I am the voyce of one crying in the desert make straight the vvay of our Lord as Esaie the Prophet said ✠verse 24 And they that vvere sent vvere of the Pharisees ✠verse 25 And they asked him and said to him Vvhy then doest thou baptize if thou be not Christ nor Elias nor the Prophet ✠verse 26 Iohn ansvvered them saying * I baptize in vvater but there hath stood in the middes of you vvhom you knovv not ✠verse 27 The same is he that shal come after me that is made before me vvhose latcher of his shoe I am not worthie to vnloose ✠verse 28 These things were done in Bethania beyond Iordan vvhere Iohn vvas baptizing ⊢ ✠verse 29 The next day Iohn savv IESVS cōming to him and he saith Behold the lambe of God behold him that taketh avvay the sinne ' of the vvorld ✠verse 30 This is he of vvhom I said After me there commeth a man vvhich is made before me because he vvas before me ✠verse 31 And I knevv him not but that he may be manifested in Israel therefore came I baptizing in vvater ✠verse 32 And Iohn gaue testimonie saying That I savv ″ the Spirit descending as a doue from heauen and he remained vpon him ✠verse 33 And I knevv him not but he that sent me to baptize in vvater he said to me He vpō vvhom thou shalt see the Spirit descending and remaining vpon him he it is that baptizeth in the holy Ghost ✠verse 34 And I savv and I gaue testimonie that this is the sonne
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
the place vvhere men must adore ✠verse 21 IESVS ' saith to her Vvoman beleeue me that the houre shal come vvhen you shal neither in this mountaine nor in Hierusalem adore the Father ✠verse 22 * You adore that you knovv not vve adore that vve knovv for saluation is of the Ievves ✠verse 23 But the houre commeth and novv it is vvhen the true adorers shal adore the Father ″ in spirit and veritie for the Father also seeketh such to adore him ✠verse 24 God is a spirit and they that adore him must adore in spirit and veritie ✠verse 25 The vvoman saith to him I knovv that MESSIAS commeth vvhich is called CHRIST therfore vvhen he commeth he vvil shevv vs al things ✠verse 26 IESVS saith to her I am he that speake vvith thee ✠verse 27 And incontinent his Disciples came and they marueiled that he talked vvith a vvoman No man for al that said Vvhat seekest thou or vvhy talkest thou vvith her ✠verse 28 The vvoman therfore left her vvater-pot and she vvent into the citie and saith to those men ✠verse 29 Come and see a man that hath told me al things vvhatsoeuer I haue done Is not he CHRIST ✠verse 30 They vvent forth therfore out of the citie and came to him ✠verse 31 In the meane time the Disciples desired him saying Rabbi eate ✠verse 32 But he said to them I haue meate to eate vvhich you knovv not ✠verse 33 The Disciples therfore said one to an other Hath any man brought him for to eate ✠verse 34 IESVS saith to them My meate is to doe the vvil of him that sent me to perfit his vvorke ✠verse 35 Doe not you say that yet there are foure moneths and haruest commeth Behold I say to you lift vp your eies and see the countries that they are vvhite already to haruest ✠verse 36 And he that reapeth receiueth hire and gathereth fruite vnto life euerlasting that both he that sovveth and he that reapeth may reioyce together ✠verse 37 For in this is the saying true that it is one man that sovveth and it is an other that reapeth ✠verse 38 I haue sent you to reape that vvhich you laboured not others haue laboured and you haue entred into their labours ✠verse 39 And of that citie many beleeued in him of the Samaritans for the vvord of the vvoman giuing testimonie that he told me al things vvhatsoeuer I haue done ✠verse 40 Therfore vvhen the Samaritans vvere come to him they desired him that he vvould tarie there And he taried there tvvo daies ✠verse 41 And many moe beleeued for his ovvne vvord ✠verse 42 And they said to the vvoman That novv not for thy saying doe vve beleeue for our selues haue heard and doe knovv that this is the Sauiour of the vvorld in deede ⊢ ✠verse 43 And after the tvvo daies he departed thence and vvent into Galilee ✠verse 44 For IESVS him self gaue testimonie that a Prophet hath not honour in his ovvne countrie ✠verse 45 Therfore * vvhen he vvas come into Galilee the Galilaeans receiued him vvhereas they had seen al things that he had done at Hierusalem in the festiual day for them selues also came to the festiual day ✠verse 46 He came againe therfore into Cana of Galilee * Vvhere he made vvater vvine And there vvas a certaine lord vvhose sonne vvas sicke at Capharnáum ✠verse 47 He hauing heard that IESVS came from Ievvrie into Galilee vvent to him and desired him that he vvould come dovvne heale his sonne for he began to die ✠verse 48 IESVS therfore said to him Vnlesse you see signes and vvonders you beleeue not ✠verse 49 The lord saith to him Lord come dovvne before that my sonne die ✠verse 50 IESVS saith to him Goe thy sonne liueth The man beleeued the vvord that IESVS said to him and vvent ✠verse 51 And as he vvas novv going dovvne his seruants mette him and they brought vvord saying That his sonne liued ✠verse 52 He asked therfore of them the houre vvherein he vvas amended And they said to him That yesterday at the seuenth houre the feuer left him ✠verse 53 The father therfore knevv that it vvas in the same houre vvherein IESVS said to him Thy sonne liueth and him self beleeued and his vvhole house ⊢ ✠verse 54 This againe the * second signe did IESVS vvhen he vvas come from Ievvrie into Galilee ANNOTATIONS CHAP. IIII. â—0 Our Fathers adored By adoration is meant doing of sacrifice for other offices of Religion might be done in any place The Samaritanes to defend their adoring in Garizim pretended their worshiping there to be more ancient then the Iewes in Hierusalem referring it to Iacob Whereas in deede that Patriarch adoring there before the Temple vvas appointed or the Lavv giuen made nothing for their Schisme Which vvas begone by Manasses a fugitiue Priest onely to hold his vnlavvful wife thereby and to obtaine Superioritie in Schisme vvhich he could not doe in the vnitie of his brethren long after the Temple of Hierusalem from vvhich the reuolt vvas made Therfore Christ giueth sentence for the Ievves and the Temple of Hierusalem affirming that they had a good ground thereof but the Samaritanes none at al. Iosephus also recordeth hovv the Samaritanes demaunded of Alexander the Great the like priuileges and immunities as he had graunted to the high Priest and Temple of Hierusalem pretending their Temple to be as great and as vvorthy and them selues to be Ievves as the other and to vvorship the same God but their Schismatical hypocrisie vvas easely spied and dimissed vvith nothing An other time the Ievves and Samaritanes as the same vvriter testifieth made a great sturre in Alexandria about the truth and antiquitie of the Schismatical temple and seruice in Garizim and the other true Temple of Salomon in so much that the matter vvas put to arbitrement by Ptolomaeus the kings commaundement onely to trieâ— whether of the two was first And the Schismatikes as their custome is per saltum can make their Church or seruice as old as they list referring it to the Patriarches as our Schismatikes do now to Christ and the Apostles But when the trial was made onely they of Hierusalem did inuincibly proue by continual succession of their Priests and by the iust note of the time when the Schismatikes went out from them that theirs was the lavvful and the other the false temple and false adoration and so it was iudged and the Samaritanes put to silence Afterward the said Schismatikes which is lightly the end of al Schismes reuolted quite from the Iewes religion and dedicated their temple in Garîzim to Iupiter Olympius as Caluins supper and his bread and wine is like at length to come to the sacrifice of Ceres and Bacchus 23. In Spirit and veritie Our Sauiour foretelleth her that the
euil into the resurrection of iudgement ⊢ ✠verse 30 I can not of my self doe any thing As I heare so I iudge and my iudgement is iust because I seeke not my vvil but the vvil of him that sent me ✠verse 31 If I giue testimonie of my self my testimonie is not true ✠verse 32 There is an other that giueth testimonie of me and I knovv that the testimonie is true vvhich he giueth of me ✠verse 33 * You sent to Iohn and he gaue testimonie to the truth ✠verse 34 But ″ I receiue not testimonie of man but I say these things that you may be saued ✠verse 35 He vvas the lampe burning and shining And you vvould for a time reioyce in his light ✠verse 36 But I haue a greater testimonie then Iohn For the vvorkes vvhich the Father hath giuen me to perfit them the very vvorkes them selues vvhich I doe giue testimonie of me that the Father hath sent me ✠verse 37 And the Father that sent me him self hath * giuen testimonie of me neither haue you heard his voice at any time nor seen his shape ✠verse 38 and his vvord you haue not remaining in you because vvhom he hath sent him you beleeue not ✠verse 39 ″ Search the scriptures for you thinke in them to haue life euerlasting and the same are they that giue testimonie of me ✠verse 40 and you vvil not come to me that you may haue life ✠verse 41 Glorie of men I receiue not ✠verse 42 But I haue knovven you that the loue of God you haue not in you ✠verse 43 I am come in the name of my Father and you receiue me not if an other shal come in his ovvne name him you vvil receiue ✠verse 44 Hovv can you beleeue that receiue glorie one of an other and the glorie vvhich is of God only you seeke not ✠verse 45 Thinke not that I vvil accuse you to the Father there is that accuseth you Moyses in vvhom you trust ✠verse 46 For if you did beleeue Moyses you vvould perhaps beleeue me also for of me he hath vvritten ✠verse 47 And if you doe not beleeue his vvritings hovv vvil you beleeue my vvordes ANNOTATIONS CHAP. V. 2. A pond This is as great a wonder and worke as was in the old Law yet neuer recorded in the Scripture before the conditions and circunstances of the same much to be distinctly weighed against the Miscreants of this time for many causes First that God without derogation to his honour yea to the great cōmendation of it doth giue vertue of miracles and cure to water or other creatures Secondly that he giueth such vertues to these creatures specially which be by vse and occupying in sacred functions or otherwise as it were sanctified for this pond was it wherein the carcasses of sheepe therfore called Probatica other beasts to be sacrificed were first washed to which being alwaies red as S. Hierom saith with the bloud of hostes this force was giuen for the commendation of the sacrifices of the Law there offered How much more may we acknowledge such workes of God miraculously done in or about the Sacrifice or Sacrament of the new Testament which faithlesse men wholy reiect and condemne for fables because they know not the Scriptures nor the power of God Thirdly that this operation was giuen at one time more then an other rather on great festiual daies then other vulgar times for this vvas the feast of Pasche or of Pentecost as daies more sanctified and vvhen the people made greater concourse which shevveth that vve should not vvonder to see great miracles done at the Memories and feastes of Martyrs or other great Festiuities more then at other places and times Fourthly that the Angels or some special Saincts are Presidents or Patrones of such places of miracle and workers also vnder God of the effects that there extraordinarily be done Which ought to make Christians lesse doubt that the force of diuers waters in the world is iustly attributed by our forefathers and good stories to the prayers and presence of Saincts which profane incredulous men referre onely to nature vntruely pretending that God is more glorified by the workes of nature which be of his ordinarie prouidence then by the graces of Miracle giuen to his Saincts or Angels by his extraordinarie prouidence Fifthly that miracles be not wrought on men by their faith onely and as wel by their presence in spirit as in body or vpon the parties desire or deuotion onely according to the Heretikes pretext that God is a like present by his power and grace to euery man and place and therfore that men neede not to go from their owne houses or countries to seeke holines or health at the places of Christs or his Saincts birth death memories for none could haue benefite of this water but he that could touch it and be in it corporally and at that iust time when the water was in motion by the Angel Yea sixtly we may consider that in such cases to make the matter more maruelous rare and more earnestly to be sought for and to signifie to vs that God hath al such extraordinary operations in his owne wil and commaundement without al rules of our reasons and questioning thereon none could be healed but that person who first could get into the pond after the Angel came and stirred the same Seuenthly that these graces of corporal cures giuen to this water * prefigure the like force of the Sacrament of Baptisme for the cure of soules though we neede not seeke correspondence thereof to the figure in euery point Lastly Christ by his power of excellencie and prerogatiue could and did heale this poore man that could get no body to help him into the water because he earnestly and long desired the remedie by God appointed but was excluded by necessitie as our Lord saueth al such as die without Baptisme if they in their owne persons earnestly intended desired and sought for the same 14. Sinne no more We may gather hereby that this mans long infirmitie was for punishment of his sinnes and that men often attribute their sicknes to other natural defects and seeke for remedies of the world in vaine when the sinne for which it was sent remaineth or is not repented of◠and therfore that in al infirmities men should first turne to God goe to their Ghostly father and then call for the wordly Phisicions afterward 34. I receiue not Our Maister meaneth that mans testimonie is not necessarie to him nor that the truth of his Diuinitie dependeth on worldly witnesses or mens commendations though to vs such testimonies be agreable and necessarie and so for our instruction he vouchsaued to take the testimonies of Iohn the Baptist and Moyses and the Prophets and departing out of this world to send forth al his Apostles and in
God miraculously our Sacrament more it vvas to be eaten for the time of their peregrination our Sacrament more it vvas to euery man vvhat he liked best our Sacrament more a litle thereof serued and sufficed as vvel as much our Sacrament more it vvas reserued for such daies as it could not be gathered and our Sacramēt much more it vvas kept for a memorial in the arke of the Testament our Sacrament much more the discontented and incredulous murmured and gainsaid it at our Sacrament much more it sustained their bodies in the desert our Sacrament both body and soule much more 52. Hovv can this man It came not to their minde that nothing vvas impossible to God that vvickedly said Hovv can this man giue vs his flesh but vve may make great profite of their sinne beleeuing the Mysteries and taking a lesson neuer to say or once thinke Hovv for it is a Ievvish vvord and vvorthy al punishment so saith S. Cyril li. 4 c. 11 in Io. Neuertheles if one asked onely for desire to learne in humility as our Lady did touching her hauing a childe in her virginitie then he must take the Angels answer to her That it is of the Holy Ghost so saith S. Damascene li. 4. c. 14. 53. vnles you eate Christ cōmending the Sacrament of the faithful vnto vs said Except you eate c. you can not haue life in you So the life saith of life and to him that thinketh the life to be a lier this meate shal be death not life to him August Ser. 2 de verb. Ap. c. 1. And S. Leo thus Because our Lord saith Except you eate c. let vs so communicate that vve nothing doubt of the truth of Christes body and bloud for that 〈◊〉 receiued vvith mouth vvhich is beleiued in hart and they ansvver Amen in vaine that dispute against that vvhich they receiue 53. And drinke This the Protestants alleage for the necessitie of receiuing in both kindes but in respect of them selues who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing but to spiritual feeding on Christ by faith onely it can make nothing for one kinde or other And in respect of vs Catholikes who beleeue Christs whole person both humanitie and Diuinitie both flesh and bloud to be in either forme and to be vvholy receiued no lesse in the first then in the second or in both this place commaundeth nothing for both the kindes 53. You shal not haue life Though the Catholikes teach these wordes to be spoken of the Sacrament yet they meane not no more then our Sauiour here doth to exclude al from saluation that receiue not actually and Sacramentally vnder one or both kindes For then children that die after they be baptized and neuer receiued Sacramentally should perish which to hold were heretical Neither did S. Augustine meane applying these wordes to infants also that they could not be saued without receiuing sacramentally as not onely the Heretikes but Erasmus did vnlearnedly mistake him but his sense is that they were by the right of their Baptisme ioyned to Christs body Mystical and thereby spiritually partakers of the other Sacrament also of Christs body and bloud As al Catholike men that be in prison ioyning with the Church of God in hart and desire to receiue and be partakers with the Church of this Sacrament and those specially that deuoutly heare Masse and adore in presence the body and bloud of Christ ioyning in hart with the Priest al these receiue life and fruite of the Sacrament though at euery time they receiue not sacramentally in one or both kindes And although in the Primitiue Church the holy Sacrament in the second kind were often giuen euen to infants to sanctifie them yet as the holy Councel hath declared it was neuer ministred vnto them with opinion that they could not be saued without it and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour 54. I vvil raise him As the Sonne liueth by the Father euen so do vve liue by his flesh saith S. Hilarie li. 8. de Trin. And S. Cyril againe thus Though by nature of our flesh vve be corruptible yet by participation of life vve are reformed is the propertie of life For not onely our soules vvere to be lifted vp by the holy Ghost to life euerlasting but this rude grosse terrestrial body of ours is to be reduced to immoralitie by touching tasting and eating this agreable food of Christes body And vvhen Christ saith I vvil raise him vp he meaneth that this body vvhich he eateth shal raise him Our flesh saith Tertullian eateth the body and bloud of Christ that the soule may also be fatted therfore they shal both haue one revvard at the Resurrection And S. Irenaeus Hovv do they affirme that our bodies be not capable of life euerlasting vvhich is nourished by the body and bloud of our Lord Either let them change their opinion or els cease to offer the Eucharist S. Gregorie Nyssene also saith That liuely body entering into our body changeth it and maketh it like and immortal 55. Meate in deede Manna was not the true meate nor the water of the rocke the drinke in deede for they did but driue avvay death or famine for a time and for this life But the holy Body of Christ is the true food nourishing to life euerlasting and his bloud the true drinke that driueth death avvay vtterly for they be not the body and bloud of a mere man but of him that being ioyned to life is made life and therfore are vve the body and members of Christ because by this benediction of the mysterie vve receiue the sonne of God him self So saith S. Cyril li. 4 c. 16 in Io. 58. He that eateth this bread By this place the holy Councel proueth that for the grace and effect of the Sacrament which is the life of the soule there is no difference whether a man receiue both kindes or one because our Sauiour vvho before attributed life to the eating and drinking of his body and bloud doth here also affirme the same effect vvhich is life euerlasting to come of eating onely vnder one forme Therfore the Heretikes be seditious calumniators that would make the people beleeue the Catholike Church and Priests to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament Nay it is they that haue defrauded the world by taking away both the real substance of Christ and the grace from one kinde and both kindes and from al other Sacraments The Church doth onely by the wisedom of Gods Spirit and by instruction of Christ and his Apostles according to time and place for Gods most honour the reuerence of the Sacrament and the peoples most profite thereby dispose of the maner and order how the Priest how the people shal receiue
and al other particular pointes Which him self saith S. Augustine did not take order for that he might cōmit that to the Apostles by vvhom he vvas to dispose his Churches affaires though both he and the Apostles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind Christ * at Emmaüs The Apostles Act. 2 42. The primitiue Church in giuing the bloud onely to children Cypr. li. de lapsis nu 10. in reseruing most commonly the body onely Tertul. li. 2 ad vxo nu 4. Cypr. li. de lapsis nu 10. in houseling the sicke therewith Euseb Ec. hist li. 6 c. 36. in the holy Eremites also that receiued and reserued it commonly and not the bloud in the wildernes Basil ep ad Caesariam Patritiam and in diuers other cases which were to long to rehearse Whereby the Church being warranted and in the ruling of such things fully taught by Gods spirit as wel for the reprouing of certaine heresies that Christ God and man vvas not vvhole and al in euery part of the Sacrament as specially for that the Christian people being novv enlarged and the communicants often so many at once that neither so much vvine could be conueniently consecrated nor vvithout manifold accidents of sheading or abusing be receiued vvhereof the Protestants haue no regard because it is but common vvine vvhich they occupie but the Church knovving it to be Christs ovvne bloud must haue al dreadful regard therfore I say she hath decreed and for some hundreth yeres put in vse that the Priest saying Masse should alvvaies both consecrate and also receiue both kindes because he must expresse liuely the Passion of Christ and the separation of his bloud from his body in the same and for to imitate the vvhole action and institution as vvel in sacrificing as receiuing as to vvhom properly it vvas said Do this for that vvas spoken onely to such as haue povver thereby to offer and consecrate But the Lay men and the Clergie also vvhen they do not execute or say Masse them selues should receiue in one kinde being thereby no lesse partakers of Christs vvhole person and grace then if they receiued both For as S. Paul saith He that eateth the hostes is partaker of the altar He that eateth saith he for though there vvere drink-offerings or libaments ioyned lightly to euery sacrifice yet it vvas ynough to eate onely of one kinde for to be partaker of the vvhole 62. If you shal see Our Sauiour seemeth to insinuate that such as beleeue not his wordes touching the holy Sacrament and thinke it impossible for him to giue his Body to be eaten in so many places at once being yet in earth should be much more scandalized and tempted after they saw or knew him to be ascended into heauen Vvhich is proued true in the Capharnaites of this time whose principal reason against Christs presence in the Sacrament is that he is ascended into heauen yea who are so bold as to expound this same sentence for them selues thus It is not this body or flesh which I wil giue you for that I wil carie with me to heauen Whereby if they meant onely that the condition and qualities of his body in heauen should be other then in the Sacrament it were tolerable for S. Augustine speaketh sometime in that sense but to deny the substance of the body to be the same that is wicked 63. The flesh profiteth nothing If this speach were spoken in the sense of the Sacramentaries it would take away Christs incarnation manhod and death no lesse then his corporal presence in the Sacrament for if his flesh were not profitable al these things were vaine Therfore CHRIST denieth not his owne flesh to be profitable but that their grosse and carnal conceiuing of his wordes of his flesh and of the maner of eating the same was vnprofitable Which is plaine by the sentence folowing where he warneth them that his wordes be spirit and life of high Mystical meaning and not vulgarly and grosly to be taken as they tooke them And it is the vse of the Scripture to call mans natural sense reason and carnal resisting or not reaching supernatural truthes flesh or bloud as Flesh and bloud reuealed not this to thee c Mat. 16. This carnalitie then of theirs stood in two points specially first that they imagined that he would kill him self and cut māgel his flesh into partes so giue it them raw or rost to be eaten among them Which could not be meant saith S. Augustine for that had conteined an heinous and barbarous facte and therfore they might and should haue bene assured that he would commaund no such thing but some other sweete sense to be of his hard mystical or figuratiue wordes and to be fulfilled in a Sacrament mysterie and a maruelous diuine sort otherwise then they could comprehend Secondly they did erre touching his flesh in that they tooke it to be the flesh of a mere man and of a dead man also when it should come to be eaten of which kind of flesh Christ here pronoūceth that it profiteth nothing Wherevpon S. Cyrist saith This body is not of Peter or Paul or any other like but of Christ IESVS who is the life it self and therfore this Body giueth life the very fulnes of the Diuinitie dvvelling in it And the holy Councel of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril The Eucharist is not the body of any common person for the flesh of a common man could not quicken but of the VVORD it self But the Heretike Nestorius dissolueth the vertue of this Mysterie holding mans flesh onely to be in the Eucharist Thus there And S. Ignatius cited of Theodorete and many other Fathers haue the like Whereby we may see that it commeth of the Diuinitie and Spirit without which Christs flesh can not be that this Sacrament giueth life 64. That beleeue not It is lacke of faith you seee here that causeth men to spurne against this high truth of the Sacrament as also it may be learned here that it is the great and merciful gift of God that Catholike men do against their senses and carnal reasons beleeue and submit them selues to the humble acknowledging of this Mysterie lastly that it may wel by Christs insinuation of Iudas be gathered that he specially spurned against our Maisters speaches of the holy Sacrament 66. Went backe It can be no maruel to vs now that so many reuolt from the Church by offense or scandal vniustly taken at Christs body and bloud in the Sacrament seeing many of his Disciples that savv his vvonderful life doctrine and miracles forsooke Christ him self vpon the speach promes of the same Sacramēt for the mysterie of it is so supernatural and diuine in it self and withal so low base for our sakes by the shew of the formes of these terrene
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
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
Ghost vvent to Seleucia and thence sailed to Cypres ✠verse 5 And vvhen they vvere come to Salamîna they preached the vvord of God in the synagogs of the Ievves And they had Iohn also in their ministerie ✠verse 6 And vvhen they had vvalked through out the vvhole iland as farre as Paphos they found a certaine man that vvas a magician a false-prophete a Ievv vvhose name vvas Bar-iesu ' ✠verse 7 vvho vvas vvith the Proconsul Sergius Paulus a vvise man He sending for Barnabas Saul desired to heare the vvord of God ✠verse 8 But Elymas the magician for so is his name interpreted resisted them seeking to auert the Proconsul from the faith ✠verse 9 But Saul othervvise Paul replenished vvith the holy Ghost looking vpon him ✠verse 10 said O ful of al guile and al deceit sonne of the deuil enemie of al iustice thou ceasest not to subuert the right vvaies of our Lord. ✠verse 11 And novv behold the hand of our Lord vpon thee and thou shalt be blind not seing the sunne vntil a time And forthvvith there fel dimnesse and darkenesse vpon him and going about he sought some body that vvould giue him his hand ✠verse 12 Then the Proconsul vvhen he had seen that vvhich vvas done beleeued marueling at the doctrine of our Lord. ✠verse 13 And vvhen Paul and they that vvere vvith him had sailed from Paphos they came to Pergè in Pamphylia And Iohn depárting from them returned to Hierusalem ✠verse 14 But they passing through Pergè came to Antioche in Pisidia and entring into the synagogue on the day of the Sabboths they sate dovvne ✠verse 15 And after the lesson of the Lavv and the Prophets the princes of the Synagogue sent to them saying Men brethren if there be among you any sermon of exhortation to the people speake ✠verse 16 And Paul rising vp and vvith his hand beckening for silence said Ye men of Israël and you that feare God harken ✠verse 17 The God of the people of Israël chose our fathers and exalted the people vvhen they vvere seiourners in the land of Aegypt and in a mightie arme brought them out thereof ✠verse 18 and for the space of fourtie yeres tolerated their maners in the desert ✠verse 19 And destroying seuen nations in the land of Chanaan by lot he deuided their land among them ✠verse 20 as it vvere after foure hundred and fiftie yeres and after these things he gaue Iudges vntil Samuël the prophet ✠verse 21 And thenceforth they desired a king and he gaue them * Saul the sonne of Cis a man of the tribe of Beniamin fourtie yeres ✠verse 22 and remouing him he raised them vp * Dauid to be king to vvhom giuing testimonie he said I haue found Dauid the sonne of Iesse a man according to my hart vvho shall doe al my vvilles ✠verse 23 Of his seede God according to his * promisse hath brought forth to Israël a Sauiour IESVS ✠verse 24 Iohn * preaching before the face of his comming baptisme of penance to al the people of Israël ✠verse 25 And vvhen Iohn fulfilled his course he said Vvhom doe * you thinke me to be I am not he but behold there commeth after me vvhose shoes of his feete I am not vvorthie to vnloose ✠verse 26 Men brethren children of the stocke of Abraham they among you that feare God to you the vvord of this saluation vvas sent ✠verse 27 For they that inhabited Hierusalem and the princes thereof not knovving him nor the voices of the prophets that are read euery Sabboth iudging haue fulfilled them ✠verse 28 and finding no cause of death in him * desired of Pilate that they might kil him ✠verse 29 And vvhen they had cōsummated al things that vvere vvrittē of him taking him dovvne from the tree they put him in a monument ✠verse 30 But God raised him vp from the dead the third day ✠verse 31 vvho vvas * seen for many daies of them that came vp together vvith him from Galilee into Hierusalem vvho vntil this present are his vvitnesses to the people ✠verse 32 And vve preach vnto you that promisse vvhich vvas made to our fathers ✠verse 33 that God hath fulfilled this same to our children ' raising vp IESVS as in the second Psalme also it is vvritten My sonne art thou this day haue I begotten thee ✠verse 34 And that he raised him vp from the dead not to returne novv any more into corruption thus he said That I vvil giue you the holy things of Dauid faithful ✠verse 35 And therfore in an other place also he saith Thou shalt not giue thy holy one to see corruption ✠verse 36 For Dauid in his generation vvhen he had serued according to the vvil of God slept and he vvas laid to his fathers savv corruption ✠verse 37 But he vvhom God hath raised vp savv no corruption ✠verse 38 Be it knovven therfore to you men brethren that through him forgiuenesse of sinnes is preached to you from al the things from the vvhich you could not be iustified by the lavv of Moyses ✠verse 39 In him euery one that beleeueth is iustified ✠verse 40 Take heede therfore lest that come vpon you vvhich is spoken in the prophets ✠verse 41 See ye cōtemners and vvonder and perish because I vvorke a vvorke in your daies a vvorke vvhich you vvil not beleeue if any man shal tel it you ✠verse 42 And they going forth they desired them that the Sabboth folovving they would speake vnto them these wordes ✠verse 43 And vvhen the synagogue vvas dimissed many of the Iewes and of the strangers seruing God folovved Paul Barnabas vvho speaking exhorted them to continue in the grace of God ✠verse 44 But the next Sabboth the vvhole citie almost assembled to heare the vvord of God ✠verse 45 And the Ievves seing the multitudes vvere replenished vvith enuy contradicted those things vvhich vvere said of Paul blaspheming ✠verse 46 Then Paul and Barnabas constantly said To you it behoued vs first to speake the vvord of God but because you repell it and iudge your selues vnvvorthie of eternal life behold vve turne to the Gentils ✠verse 47 For so our Lord commaunded vs I haue put thee to be the light of the Gentils that thou maiest be saluation vnto the vtmost of the earth ✠verse 48 And the Gentils hearing it vvere glad and glorified the vvord of our Lord and there beleeued as many as vvere preordinate to life euerlasting ✠verse 49 And the vvord of our Lord vvas spred through out the vvhole countrie ✠verse 50 But the Ievves stirred vp religious and honest vvomen and the cheefe of the citie and raised persecution against Paul and Barnabas and they did cast them forth out of
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
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
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
said of Paul ✠verse 15 And vvhen she vvas baptized and her house she besought vs saying If you haue iudged me to be faithful to our Lord enter in vnto my house and tarie And she constrained vs. ✠verse 16 And it came to passe as vve vvent to praier a certaine vvenche hauing a Pythónical spirit mette vs that brought great gaine to her maisters by diuîning ✠verse 17 This same folovving Paul and vs cried saying These men are the seruants of the high God vvhich preach vnto you the vvay of saluation ✠verse 18 And this she did many daies And Paul being sorie and turning said to the spirit I coÌ„maund thee in the name of IESVS CHRIST to goe out from her And he vvent out the same houre ✠verse 19 But her maisters seeing that the hope of their gaine vvas gone apprehending Paul and Silas brought them into the market place to the Princes ✠verse 20 and presenting them to the magistrates they said These men trouble our citie being Ievves ✠verse 21 and they preach a fashion vvhich it is not lavvful for vs to receiue nor doe being Romanes ✠verse 22 And the people ranne against them and the magistrates tearing their coates commaunded them to be beaten vvith roddes ✠verse 23 And vvhen they had laid * many stripes vpon them they did cast them into prison commaunding the keeper that he should keepe them diligently ✠verse 24 Vvho vvhen he had receiued such commaundement cast them into the inner prison and made their feete fast in the stockes ✠verse 25 And at mid-night Paul and Silas praying did praise God And they that vvere in prison heard them ✠verse 26 But sodenly there vvas made a great earthquake so that the foundations of the prison vvere shaken And forthvvith al the doores vvere opened and the bands of al vvere loosed ✠verse 27 And the keeper of the prison vvaked out of his sleepe and seeing the doores of the prison opened dravving out his svvord vvould haue killed him self supposing that the prisoners had been fled ✠verse 28 But Paul cried vvith a loud voice saying Doe thy self no harme for vve are al here ✠verse 29 And calling for light he vvent in and trembling fel dovvne to Paul and Silas at their feete ✠verse 30 and bringing them forth he said Maisters vvhat must I doe that I may be saued ✠verse 31 But they said Beleeue in our Lord IESVS and thou shalt be saued and thy house ✠verse 32 And they preached the vvord of our Lord to him vvith al that vvere in his house ✠verse 33 And he taking them in the same houre of the night vvashed their vvounds and him self vvas baptized and al his house incontinent ✠verse 34 And vvhen he had brought them into his ovvne house he laid the table for them and reioyced vvith al his house beleeuing God ✠verse 35 And vvheÌ„ day vvas come the magistrates sent the sergeants saying Let those men goe ✠verse 36 And the keeper of the prison told these vvordes to Paul That the magistrates haue sent that you should be let goe novv therfore departing goe ye in peace ✠verse 37 But Paul said to them Being vvhipped openly vncoÌ„demned men that are Romanes they haue cast vs into prison novv do they send vs out secretly Not so but let them come let vs out them selues ✠verse 38 And the sergeants reported these wordes to the magistrates And they vvere afraid hearing that they vvere Romanes ✠verse 39 and comming they besought them bringing them forth they desired them to depart out of the citie ✠verse 40 And going out of the prison they entred in vnto Lydia and hauing seen the brethren they comforted them and departed CHAP. XVII Hovv in other parts of Macedonia he planted the Church and namely at Thessalonica 5 vvhere the obstinate Ievves are so malicious that they pursue him also into Berâ—a 14 From vvhence being conducted into Greece he preacheth at Athens both to the Ievves and Gentiles disputing vvith the Philosophers 19 and in Areopagods persuading them from their Idols vnto one God and IESVS CHRIST raised from the dead verse 1 AND vvhen they had vvalked through Amphipolis and Apollonia they came to Thessalonica vvhere there vvas a synagogue of the Ievves ✠verse 2 And Paul according to his custome entred in vnto them there Sabboths he discoursed to them out of the Scriptures ✠verse 3 declaring and insinuating that it behoued CHRIST to suffer and to rise againe from the dead and that this is IESVS CHRIST vvhom I preach to you ✠verse 4 And certaine of them beleeued and vvere ioyned to Paul and Silas and of the Gentiles that serued God a great multitude and noble vvomen not a fevv ✠verse 5 But the Ievves enuying taking vnto them of the rascal sort certaine naughtie men and making a tumult stirred the citie and besetting Iasons house sought to bring them forth vnto the people ✠verse 6 And not finding them they drevv Iason and certaine brethren to the princes of the citie crying That these are they that stirre vp the vvorld and are come hither ✠verse 7 vvhom Iason hath receiued and al these doe against the decrees of Caesar saying that there is an other king IESVS ✠verse 8 And they moued the people and the princes of the citie hearing these things ✠verse 9 And taking a satisfaction of Iason and of the rest they dimissed them ✠verse 10 But the brethren forthvvith by night sent avvay Paul and Silas vnto Beroea Vvho vvhen they vvere come entred into the synagogue of the Ievves ✠verse 11 And these were more noble then they that are at Thessalonica vvho receiued the vvord vvith al greedines daily searching the scriptures if these things vvere so ✠verse 12 And many surely of them beleeued and of honest vvomen Gentiles and men not a fevv ✠verse 13 And vvhen the Ievves in Thessalonica vnderstood that at Beroea also the vvord of God vvas preached by Paul they came thither also mouing and troubling the multitude ✠verse 14 And then immediatly the brethren sent avvay Paul to goe vnto the sea but Silas and Timothee remained there ✠verse 15 And they that conducted Paul brought him as farre as Athens and receiuing commaundement of him to Silas and Timothee that they should come to him very speedily they departed ✠verse 16 And vvhen Paul expected them at Athens his spirit vvas incensed vvithin him seeing the citie giuen to Idolatrie ✠verse 17 He disputed therfore in the synagogue vvith the Ievves them that serued God and in the market-place euery day vvith them that vvere there ✠verse 18 And certaine Philosophers of the Epicures and the Stoâ—kes disputed vvith him and certaine said Vvhat is it that this vvord-sovver vvould say But others He seemeth to be a preacher of nevv gods because he preached to them IESVS and
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
✠verse 43 But the Centurion vvilling to saue Paul forbade it to be done he commaunded them that could svvimme to cast out them selues first and escape and goe forth to land ✠verse 44 and the rest some they caried on bordes and some vpon those things that vvere of the ship And so it came to passe that al the soules escaped to land ANNOTATIONS CHAP. XXVII 23. An Angel S. Paul had many visions specially to assure him that he should to Rome and stand before Caesar our Lord him self before 23 â—â— appearing to him and here an Angel for that purpose Vvhereby vve plaiuely see the special prouidence of God tovvard that See vvher his tvvo principal Apostles vvere designed to preach plant the faith liue die be buried and honoured til the vvorldes end â—1 Vnles these tariâ— Vvhen God reuealeth to vs any thing or assureth vs of any euent to come he dischargeth vs not thereby of our requisite endeuours and labours for atcheiuing the same not executing ordinarily his designements tovvards men othervvise then by their ovvne free vvil and actions S. Paul said not here Let vs do vvhat vve list vvorke vve or sit vve stil vvhether the mariners goe out or tarie vvithin vve are al sure to be saued for so God hath reuealed to me and he can not lie neither can it fall othervvise but contrarievvise saith he If these mariners leaue the ship you can not be saued So say al true Catholike preachers to Christian people Vvhat prouidence predestination or foresight so euer God haue of your saluation you are not thereby constrained any vvay you haue free vvil stil and can not be saued though you be predestinate except you keepe Gods commaundements repent you of your sinnes beleeue liue and die vvel And if it vvere reuealed to any maÌ„ that he vvere one of Gods electe that he should finally die in grace and be saued yet he vvere bound to vvorke his saluation vvith feare and trembling as â— S. Paul both did and taught lest he become reprobate no lesse then the same Apostle here and his sellovves though they had their life promised to them of God yet vvere bound to labour and vse al possible diligence that they might not be drovvned CHAP. XXVIII After their shipvvracke hauing vvintered in the Iland novv named Malta vvhere many miracles vvere vvrought by Paul they take ship againe and so by Sicile they coâ—â— to Puteoli in Itali the Christian Romans comming a great vvay to meete him to his great ioy 16 Finally being come to Rome in his lodging he declareth to the Iewes his cause 23 and on day appointed preacheth IESVS vnto them 25 And seeing their incredulitie he shevveth hovv it vvas foretold by Esay 2â— but that the Gentilâ— vvil not be incredulous 10 To vvhom be there preacheth tvvo vvhole yeres vvithout prohibition verse 1 AND vvhen vve had escaped then vve knevv that the iland vvas called Mityléne But the Barbarous shevved vs no smal courtesie ✠verse 2 For kindling a fire they refreshed vs al because of the imminent raine and the colde ✠verse 3 And vvhen Paul had gathered together some number of stickes and had laide them on the fire a viper issuing out of the heate inuaded his hand ✠verse 4 But as the Barbarous savv the beast hanging on his hand they said one to an other Vndoubtedly this man is a murderer vvho being escaped out of the sea Vengeance doth not suffer him to liue ✠verse 5 And he in deede ″ shaking of the beast into the fire suffred no harme ✠verse 6 But they supposed that he should be turned into a svvelling and that he vvould sodenly fall and die But expecting long and seeing that there vvas no harme done on him being changed they said that he vvas a God ✠verse 7 And in those places vvere lands of the prince of the I le named Publius vvho receiuing vs for three daies intreated vs courteously ✠verse 8 And it chaunced that the father of Publius lay vexed vvith feuers and the bloudy flixe Vnto vvhom Paul entred and vvhen he had praied and imposed hands on him he healed him ✠verse 9 Vvhich being done al in the I le also that had infirmities came and vvere cured ✠verse 10 vvho also honoured vs vvith many honours and vvhen vve vvere sailing avvay laded vs vvith necessaries ✠verse 11 And after three moneths vve sailed in a ship of Alexandria that had vvintered in the iland vvhose signe vvas the Castors ✠verse 12 And vvhen vve vvere come to Syracùsa vve taried there three daies ✠verse 13 Thence compassing by the shore vve came to Rhegium and after one day the South vvinde blovving vve came the second day to Putéoli ✠verse 14 vvhere finding brethren vve vvere desired to tarle vvith them seuen daies and so vve came to Rome ✠verse 15 And from thence vvhen the brethren had heard they came to meete vs vnto Apij-forum and the Three-tauerns Vvhom vvhen Paul had seen giuing thanks to God he tooke courage ✠verse 16 And vvhen vve vvere come to Rome Paul vvas permitted to remaine to him self vvith a souldiar that kept him ✠verse 17 And after the third day he called together the cheefe of the Ievves And vvhen they vvere assembled he said to them Men brethren I doing nothing against the people or the custome of the fathers vvas deliuered prisoner from Hierusalem into the hands of the Romanes ✠verse 18 vvho vvhen they had examined me vvould haue released me for that there vvas no cause of death in me ✠verse 19 But the Ievves contradicting it I vvas compelled to appeale vnto Caesar not as hauing any thing to accuse my nation ✠verse 20 For this cause therefore I desired to see you and to speake to you for because of the hope of Israël am I compassed vvith this ″ chaine ✠verse 21 But they said to him Vve neither receiued letters concerning thee from Ievvrie neither did any of the brethren that came hither report or speake any euil of thee ✠verse 22 But vve desire of thee to heare vvhat thou thinkest for ″ concerning this secte it is knovveÌ„ to vs that it is gaine said euery vvhere ✠verse 23 And vvhen they had appointed him a day they came to him vnto his lodging very many to vvhom he expounded testifying the kingdom of God and vsing persuasion to them of IESVS out of the lavv of Moyses and the Prophets from morning vntil euening ✠verse 24 And certaine beleeued those things that vvere said but certaine beleeued not ✠verse 25 And vvhereas they did not agree among them selues they departed Paul saying one vvord That vvel did the holy Ghost speake by Esaie the prophet to our fathers ✠verse 26 saying Goe to this people and say to them Vvith the care you shal heare and shal not vnderstand and seeing you shal see and shal not perceiue âœ
Lavv or in the name either of Ievv or Christian but in doing good vvorkes and keeping the Lavv by Gods grace 29. In spirit not letter The outvvard ceremonies Sacraments threates and commaundements of God in the Lavv are called the letter the invvard vvorking of God in mens hart and enduing him vvith faith hope and charitie and vvith loue liking vvil and abilitie to keepe his commaundements by the grace and merites of Christ are called the spirit In vvhich sense the carnal Ievv vvas a Ievv according to the letter and he vvas circumcised after the letter but the true beleeuing Gentil obseruing by Gods grace in hart and in Gods sight that vvhich vvas meant by that carnal signe is a Ievv according to the spirit and iustified by God Of the spirit and letter S. Augustine made a famous vvorke very necessarie for the vnderstanding of this Epistle CHAP. III. He graunteth that the Ievves did passe the Heathen Gentils in Gods benefits 9 but not in their ovvne vvorkes concluding that he hath shevved both Ievv and Gentil to be sinners 18 and therfore inferring that there must be some other vvay to Saluation indifferent to both vvhich is to beleeue in IESVS CHRIST that for his sake their sinnes may be forgiuen them verse 1 WHAT preeminence then hath the Ievv or what is the profit of circumcision ✠verse 2 Much by al meanes First surely because the vvordes of God vvere coÌ„mitted to them ✠verse 3 for vvhat if certaine of them haue not beleeued Hath their incredulitie made the faith of God frustrate ✠verse 4 God forbid but * God is true * euery man a lyer as it is vvritten That thou maiest be iustified in thy vvordes and ouercome vvhen thou art iudged ✠verse 5 But ″ if our iniquitie commend the iustice of God vvhat shal vve say Is God vniust that executeth vvrath I speake according to man ✠verse 6 God forbid othervvise hovv shal God iudge this vvorld ✠verse 7 For if the veritie of God hath abounded in my lie vnto his glorie vvhy am I also yet iudged as a sinner ✠verse 8 and not as vve are blasphemed and as some report vs to say let vs doe euil that there may come good vvhose damnation is iust ✠verse 9 Vvhat then do vve excel them No not so For vve haue argued the Ievves and the Greekes al to be vnder sinne ✠verse 10 as it is vvritten That ″ there is not any man iust ✠verse 11 there is not that vnderstandeth there is not that seeketh after God ✠verse 12 Al haue declined they are become vnprofitable together there is not that doeth good there is not so much as one ✠verse 13 Their throte is an open sepulchre vvith their tonges they dealt deceitefully The venim of aspes vnder their lippes ✠verse 14 Vvhose mouth is ful of malediction and bitternes ✠verse 15 Their feete svvift to shede bloud ✠verse 16 Destruction and infelicitie in their vvaies ✠verse 17 and the vvay of peace they haue not knovven ✠verse 18 There is no feare of God before their eies ✠verse 19 And vve knovv that vvhatsoeuer the Lavv speaketh to them it speaketh that are in the Lavv that euery mouth may be stopped and al the vvorld may be made subiect to God ✠verse 20 because * ″ by the vvorkes of the Lavv no flesh shal be iustified before him For by the Lavv is the knovvledge of sinne ✠verse 21 But novv vvithout the Lavv ″ the iustice of God is manifested testified by the lavv and the Prophets ✠verse 22 And the iustice of God by faith of IESVS CHRIST vnto al and vpoÌ„ al that beleeue in him For there is no distinction ✠verse 23 For al haue sinned and doe neede the glorie of God ✠verse 24 Iustified gratis by his grace by the redemption that is in CHRIST IESVS ✠verse 25 vvhom God hath proposed a propitiation ' by faith in his bloud to the shevving of his iustice for the remission of former sinnes ✠verse 26 in the toleration of God to the shevving of his iustice in this time that he may be iust and iustifying him that is of the faith of IESVS CHRIST ✠verse 27 Vvhere is then thy boasting it is excluded by vvhat lavv of deedes No but by the lavv of faith ✠verse 28 For vve account a man to be iustified ″ by faith vvithout the vvorkes of the Lavv. ✠verse 29 Is he God of the Ievves only is he not also of the Gentiles Yes of the Gentiles also ✠verse 30 For it is one God that iustifieth circumcision by faith and prepuce by faith ✠verse 31 Do vve then destroy the Lavv by faith God forbid but vve do establish the Lavv. ANNOTATIONS CHAP. III. 5. If your iniquitie No maruel that many novv a daâ—es deduce false and detestable conclusions out of this Apostles high and hard vvritings seeing that S. Peter noted it in his daies and him self here confesseth that his preaching and speaches vvere then falsely misconstrued as though he â—ad taught that the Ievves and Gentils il life and incredulity had been directly the cause of Gods more mercie and that therfore sinne commeth of God to the aduancement of his glorie and consequently that men might or should doe il that good might ensue thereof Vvhich blasphemous constructions they tooke of these and the like vvordes vvhere sinne abounded there did grace more abound and The Lavv entered in that sinne might abound and our our of the Psalme 50. That thou maiest be iustified in thy vvordes and ouercome vvhen thou art iuâ—ged As though he meant that men do sinne to the end that God may be iustified And at al these and the like places of the Apostle though forevvarned by S. Peter and by the Apostles ovvne defense and Protestation that he neuer meant such horrible things yet the vvicked also of this time do stumble and fall But the true meaning is in al such places that God can and doth vvhen it pleaseth him conuert those sinnes vvhich man committeth against him and his commaundements to his glorie though the sinnes them selues stand not vvith his vvil intention nor honour but be directly against the same and therfore may not be committed that any good may fall for vvhat good so euer accidentally falleth it procedeth not of the sinne but of Gods mercie that can pardon and of his omnipotencie that can turne il to good And therfore against those earnal interpretations S. Paul very carefully diligently giueth reason also in this place v. 6 that it is impossible because God could not iustly punish any man nor sit in iudgement at the later day for sinne vvithout plaine iniurie if either him self vvould haue sinne committed or man might doe it to his glorie Therfore let al sincere readers of the Scriptures and specially of S.
for her because heare is giuen her for a veile ✠verse 16 But if any man seeme to be contentious vve haue no such ″ custome nor the ` CHVRCH ' of God ✠verse 17 And this I commaund not praising it that you come together not to better but to vvorse ✠verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it ✠verse 19 For ″ there must be heresies also that they also vvhich are approued may be made manifest among you ✠verse 20 Vvhen you come therfore together in one is it not novv to eate ″ our Lordes supper ✠verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke ✠verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you ✠verse 23 For I receiued of our Lord that vvhich also ″ I haue deliuered vnto you that our Lord IESVS ″ in the night that he vvas betraied ″ tooke ″ bread ✠verse 24 and giuing thankes brake and said ″ Take ye eate ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV ″ this doe ye for the commemoration of me ✠verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌ„memoration of me ✠verse 26 For as often as you shal eate this bread and drinke the chalice ″ you shal shevv the death of our Lord vntil he come ✠verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be ″ guilty of the body and of the bloud of our Lord. ✠verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice ✠verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self ″ not discerning the body of our Lord. ⊢ ✠verse 30 Therfore are there among you many weake and feble and ″ many sleepe ✠verse 31 But if vve did ″ iudge our selues vve should not be iudged ✠verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⊢ ✠verse 33 Therfore my brethren vvhen you come together to eate ″ expect one an other ✠verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest ″ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious â—anglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
vnderstanding of the vvhole assemblie edifieth not him self alone but al his hearers 6. If I come That is If I your Apostle and Doctor should preach to you in an vnknovven tongue and neuer vse any kinde of exposition interpretatioÌ„ or explication of my strange vvordes vvhat profite could you take thereby 8. If the trumpet As the Trumpeter can not giue vvarning to or from the fight vnles he vse a distinct intelligible sound or stroke knovven to the souldiars euen so the preacher that exhorteth to good life or dehorteth from sinne except he doe it in a speach vvhich his hearers vnderstand can not attaine to his purpose nor doe the people any good 13. Let him pray that He that hath onely the gift of strange tonges let him pray to God for the gift of interpretation that the one may be more profitable by the other for to exhort or preach in a strange tongue vvas not vnlavvful nor vnprofitable but glorious to God so that the speach had bene either by him self or by an other aftervvard expounded 14. My spirit praieth Also vvhen a man praieth in a strange tongue vvhich him self vnderstandeth not it is not so fruitful for instruction to him as if he knevv particularly vvhat he praied Neuertheles the Apostle forbiddeth nor such praying neither confessing that his spirit hart and affection praieth vvel tovvardes God though his minde and vnderstanding be not profited to instruction as othervvise it might haue bene if he vnderstood the vvordes Neither yet doth he appoint such an one to get his strange praier translated into his vulgar tongue to obteine thereby the foresaid instruction See the Declaration folovving of this Chapter 22. A signe The extraordinarie gift of tonges vvas a miraculous signe in the primitine Church to be vsed specially in the Nations of the Heathen for their conuersion 23. Infidels In the primitiue Church vvhen Infidels dvvelt neere or among Christians and often times came vnto their publike preaching exercises of exhortation and exposition of Scriptures and the like it vvas both vnprofitable and ridiculous to heare a number talking teaching singing Psalmes the like one in this language an other in that al at once like a blacke saunts and one often not vnderstood of an other sometime not to them selues and to strangers or the simple 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
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
call canons precepts and decrees of holy Church CHAP. III. Because he could not come himself as he desired he sent Timothes 6 At vvhose returne novv vnderstanding it as they stand still stedfast notvvithstaÌ„ding al those persecutions he reioyceth excedingly to praying that he may see them agaiÌ„st 12 and for their increase in 〈◊〉 verse 1 FOR the vvhich cause forbearing no longer it pleased vs to remaine at Athens alone ✠verse 2 And vve sent Timothee our brother the minister of God in the Gospel of Christ to confirme you and exhort you for your faith ✠verse 3 that no man be moued in these tribulations for your selues knovv that vve are appointed to this ✠verse 4 For euen vvheÌ„ vve vvere vvith you vve foretold you that vve should suffer tribulatioÌ„s as also it is come to passe you knovv ✠verse 5 Therfore I also forbearing no loÌ„ger sent to knovv your faith lest perhaps he that tempteth hath tempted you our labour be made vaine ✠verse 6 But now * Timothee coÌ„ming vnto vs froÌ„ you reporting to vs your faith charitie and that you haue a good remeÌ„brance of vs alvvaies desiring to see vs as vve also you ✠verse 7 therfore vve are coÌ„forted brethreÌ„ in you in al our necessitie tribulation by your faith ✠verse 8 because novv vve liue if you stand in our Lord. ✠verse 9 For vvhat thankes giuing can vve render to God for you in al ioy vvherevvith vve reioyce for you before our God ✠verse 10 night and day more aboundantly praying that vve may see your face and may accomplish those things that vvant of your faith ✠verse 11 And God him self and our Father and our Lord IESVS Christ direct our vvay to you ✠verse 12 And our Lord multiplie you and make your charitie abound one to an other tovvard al men as vve also in you ✠verse 13 to coÌ„firme your hartes vvithout blame in holinesse before God and our Father in the comming of our Lord IESVS Christ vvith al his Sainctes Amen CHAP. IIII. He exhorteth them to liue as he taught them and namely to absteine from al fornicatioÌ„ 9 to loue one an other 11 to meddle onely vvith their ovvne matters 12 to behaue them selues vvel tovvard the Infidels 13 Touching their frendes departed he comforteth them shevving that they shal meate againe as the Resurrection and be vvith Christ for euer verse 1 FOR the rest therfore brethren vve desire beseeche you in our Lord IESVS that as you haue receiued of vs hovv you ought to vvalke and to please God as also you doe vvalke that you abounde more ✠verse 2 For you knovv vvhat precepts I haue giuen to you by our Lord IESVS ✠verse 3 For this is the vvil of God your sanctificatioÌ„ that you abstaine from fornication ✠verse 4 that euery one may knovv to possesse his vessel in sanctification and honour ✠verse 5 not in the passion of lust as also the Gentiles that knovv not God ✠verse 6 and that no man ouergot nor circumuent his brother in businesse because our Lord is reuenger of al these things as vve haue foretold you haue testified ✠verse 7 For God hath not called vs into vncleannesse but into sanctification ⊢ ✠verse 8 Therfore he that despiseth these things despiseth ″ not man but God vvho also hath giuen his holy Spirit in vs. ✠verse 9 But concerning the charitie of the fraternitie vve haue no neede to vvrite to you ✠for * your selues haue learned of God to loue one an other ✠verse 10 Yea and you doe it tovvard al the brethren in al Macedonia But vve desire you brethreÌ„ that you abouÌ„d more ✠verse 11 that you employ your indeuour to be quiet that you doe your ovvne businesse vvorke vvith your ovvne handes as we haue coÌ„maunded you ✠verse 12 and that you vvalke honestly tovvard them that are vvithout and neede nothing of any mans ✠verse 13 And vve vvil not haue you ignorant brethren concerning them that ″ sleepe that you be not sorovvful as also others that haue no hope ✠verse 14 For if vve beleeue that IESVS died and rose againe so also God them that haue slept by IESVS vvil bring vvith him ✠verse 15 For this vve say to you in the vvord of our Lord * that vve vvhich liue vvhich are remaining in the aduent of our Lord shal not preuent them that haue slept ✠verse 16 For our Lord him self in commaundement and in the voice of an * Archangel and in the troÌ„pet of God vvil descend from heauen and the dead that are in Christ shal rise againe first ✠verse 17 Then vve that liue that are left vvithal shal be taken vp vvith them in the cloudes to meete Christ into the aire and so alvvaies vve shal be vvith our Lord. ✠verse 18 Therfore coÌ„fort ye one an other in these vvordes ⊢ ANNOTATIONS CHAP. IIII. 8. Not man but God He that despiseth the Churches or her lavvful Pastors preceptâ— offendeth no lesse then if he contemned Gods expresse commaundements For they be of the holy Ghost and are not to be counted among the commaundements of men onely 13. Sleepe Some Heretikes peruersly inferred of this that the foules did sleepe til the day of iudgement vvhere it is meant of the bodies onely CHAP. V. To talke of the time of the Resurrection it not necessarie but to prepare our selues against that time so sedaine and so terrible to the vnprepared 12 He beseecheth the â—aietie to be obedient 14 and the Clergia to be vigilant vvith many short precepts mee verse 1 AND of the times and momentes brethren you neede not that vve vvrite to you ✠verse 2 For your selues knovv perfectly that the day of our Lord shal so come as * a theefe in the night ✠verse 3 For vvhen they shal say peace securitie then shal sodaine destruction come vpon them as the paines to her that is vvith childe and they shal not escape ✠verse 4 But you brethren are not in darknesse that the same day may as a theefe ouertake you ✠verse 5 For al you are the children of light and children of the day vve are not of the night nor of darknesse ✠verse 6 Therfore let vs not sleepe as also others but let vs vvatch and be sober ✠verse 7 For they that sleepe sleepe in the night they that be drunke be drunke in the night ✠verse 8 But vve that are of the day are sober * hauing on the breast-plate of faith and charitie and a helmet the hope of saluation ✠verse 9 For God hath not appointed vs vnto vvrath but vnto the purchasing of saluation by our Lord IESVS Christ ✠verse 10 vvho died for vs that vvhether vve vvatch or sleepe vve may liue together vvith him ✠verse 11 For the
10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him though they seemed neuer so pregnant De bap li. 2. c. 7. By tradition onely he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady And vvithout this be the Scriptures neuer so plaine no Arian no Macedonian no Eutychian no Pelagian no Zuinglian vvil yeld We must vse tradition saith S. Epiphanius â—har 61 Apostolicorum For the Scripture hath not al things and therfore the Apostles deliuered certaine things in vvriting certaine by tradition and for that he alleageth this place also of S. Paul And againe haer 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith the tradition of the Apostles and holy Scriptures and succession of doctrine so that truth is euery vvay â—insed S. Irenaeus li. 3. c. 4. hath one notable chapter that in al questions vve must haue recourse to the traditions of the Apostles teaching vs vvithal that the vvay to trie an Apostolical tradition and to bring it to the fountaine is by the Apostolike succession of Bishops but specially of the Apostolike See of Rome declaring in the same place that there be many barbarous people simple for learning but for constancie in their faith most vvise vvhich neuer had Scriptures but learned onely by tradition Tertullian li. de corona militis nu â— reckeneth vp a great number of Christian obseruations or customs as S. Cyprian in many places doth in maner the same vvhereof in fine he concludeth Of such and such if thou require the rule of Scriptures thou shalt finde none Tradition shal be alleaged the author custom the confirmer and faith the obseruer Origen also of this matter vvriteth in plaine termes that there be many thinges done in the Church vvhich he there nameth vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles ho. 5. in Numer S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse to an Apostolical tradition in fine Eâ— Hierarch c. 7. parte 3. So doth Tertullian De coron militit S. Augustine De â—ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep ad Philip. in Moral S. Damascene Sâ—r. de defunctis in initio Vve might adde to al this that the Scriptures them selues euen al the bookes and partes of the holy Bible be giuen vs by tradition els vve should not nor could not take them as they be in deede for the infallible vvord of God no more then the vvorkes of S. Ignatius S. Clement S. Denys and the like The true sense also of the Scriptures vvhich Catholikes haue heretikes haue not remaineth stil in the Church by tradition The Crede is an Apostolike traditioÌ„ Ruffin in expo Symb. in principio Hiero. ep 61. c. 9. Ambros Ser. 38. Aug. de Symb. ad Catechum li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures Vve haue to the contrarie plaine Scriptures al the fathers most euident reasons that vve must either beleeue traditions or nothing at al. And they must be asked vvhether if they vvere assured that such and such things vvhich be not expressed in Scriptures vvere taught and deliuered by vvord of mouth from the Apostles they vvould beleeue them or no If they say no then they be impious that vvil not trust the Apostles preaching if they say they vvould if they vvere assured that the Apostles taught it then to proue vnto them this point vve bring them such as liued in the Apostles daies and the testimonies of so many fathers before named neere to those daies and the vvhole Churches practise and asseueratioÌ„ descending dovvne from man to man to our time vvhich is a sufficient proofe at least for a matter of fact in al reasonable mens iudgement specially vvhen it is knovven that S. Ignatius the Apostles equal in time vvrote a booke of the Apostles traditions as Eusebius vvitnesseth li. 3. Ec. hist c. 30. And Tertullians booke of prescriptioÌ„ against Heretikes is to no other effect but to proue that the Church hath this vantage aboue Heretikes that she can proue her truth by plaine Apostolike tradition as none of them can euer do CHAP. III. He desireth their praiers 4 and inculcateth his precepts and traditions namely of vvorking quietly for their ovvne liuing commaunding to excommunicate the disobedient verse 1 FOR the rest brethren pray for vs that the vvord of God may haue course and be glorified as also vvith you ✠verse 2 and that vve may be deliuered from importunate and naughtie men for al men haue not faith ✠verse 3 But our Lord is faithful vvho vvil confirme and keepe you from euil ✠verse 4 And vve haue confidence of you in our Lord that the things vvhich vve commaund both you doe and vvil doe ✠verse 5 And our Lord direct your hartes in the charitie of God and patience of Christ ✠verse 6 And vve denounce vnto you brethren in the name of our Lord IESVS Christ that you vvithdravv your selues froÌ„ euery brother vvalking inordinarly and not according to the traditioÌ„ vvhich they haue receiued of vs. ✠verse 7 For your selues knovv hovv you ought to imitate vs for vve haue not been vnquiet among you ✠verse 8 * neither haue vve eaten bread of any man gratis but in labour in toile night and day vvorking lest vve should burden any of you ✠verse 9 * Not as though vve had not authoritie but that vve might giue our selues a paterne vnto you for to imitate vs. ✠verse 10 For also vvhen vve vvere vvith you this vve denounced to you that if any vvil not vvorke â— neither let him eate ✠verse 11 For vve haue heard of certaine amoÌ„g you that vvalke vnquietly vvorking nothing but curiously meddling ✠verse 12 And to them that be such vve denounce beseeche them in our Lord IESVS Christ that vvorking vvith silence they eate their ovvne bread ✠verse 13 But you brethren * fainte not vvel-doing ✠verse 14 And if any â— obey not our vvord â— note him by an epistle ✠verse 15 and do not companie vvith him that he may be confounded and do not esteeme him as an enemie but admonish him as a brother ✠verse 16 And the Lord of peace him self giue you euerlasting peace in euery place Our Lord be vvith you al. ✠verse 17 The saluation vvith mine ovvne hand Paules vvhich is a signe in euery epistle so I vvrite ✠verse 18 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. III. 10. Neither let them eate It is not a general precept or rule that euery man should liue by this handvvorke
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
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
Priesthod And our Lord had this excellent double dignitie as appeareth by the discourse of S. Paul and his allegations here out of the Psalmes at the very first moment of his conception or incarnation for you must bevvare of the vvicked heresie of the Arians and Caluinists except in these later it be rather an errour proceding of ignorance that sticke not to say that Christ vvas a Priest or did sacrifice according to his Godhead Vvhich is to make Christ God the fathers Priest and not his sonne and to doe sacrifice and homage to him as his Lord and not as his equal in dignity and nature Therfore S. Augustine saith in Psal 109. That as he vvas man he vvas Priest as God he vvas not Priest And Theodorete in Psal 109. As man he did offer sacrifice but as God he did receiue sacrifice And againe Christ touching his humanity vvas called a Priest and he offered no other host but his ovvne body c. Dialog 1 circa med Some of our nevv Maisters not knovving so much did let fall out of their pennes the contrarie and being admonished of the errour and that it vvas very Arianisme yet they persist in it of mere ignorance in the groundes of Diuinitie 7. With a strong crie Though our Sauiour make intercession for vs according to his humane nature coÌ„tinually in heauen also yet he doth not in any external creatures make sacrifice nor vse the praiers sacrificall by vvhich our redemption vvas atchieued as he did in the time of his mortal life and in the act of his Passion and most principally vvhen vvith a loud voice and vvith this praier In manus tuas commende spiritum meum he voluntarily deposed his soul yelding it in most proper sort for a sacrifice for in that last point of his death consisteth specially his high Priestly office and the very vvorke and consummation of our redemption Obserue more ouer that though commonly euery faithful person pray both for him self and others and offer his praiers to God yet none offereth by office and special deputation and appointment in the person of the vvhole Church and people sauing the Priest Vvhose praiers therfore be more effectual in them selues for that they be the voice of all faithful men together made by him that is appointed and receiued of God for the peoples legate And of this kind vvere all Christes praiers in all his life and death as all his other actions vvere his fasting vvatching preaching instituting ministring or receiuing Sacraments euery one being done as Priestly actions 7. For his reuerence These vvordes haue our English Translators perniciously and most presumptuously corrupted turning them thus In that vvhich he feared contrarie to the version and sense of al antiquity and to Erasmus also and contrarie to the ordinarie vse of the Greeke vvord as Beza him self defineth it Luc. 2 v. 25 and contrarie to the propriety of the Greeke phrase as not onely the Catholikes but * the best learned Lutherans do shevv and proue by many examples They folovv herein the singular presumption of Caluin vvho vvas the first as his fellovv Beza confesseth that euer found out this interpretation Vvhich neither S. Chrysostom nor any other as perfect Graecians as they vvere could euer espie Vvhere onely to haue made choise of that impious and arrogant Sectaries sense before the said fathers and all the Churches besides had been shameful ynough but to set the same dovvne for very Scripture of Gods blessed vvord that is intolerable and passeth al impiety And vve see plainely that they haue no conscience indifferencie nor other purpose but to make the poore Readers beleeue that their opinions be Gods ovvne vvord and to dravv the Scriptures to sound after the fantasie of their heresies But if the good Reader knevv for vvhat point of doctrine they haue thus framed their translation they vvould abhorre them to the depth of Hel. forsooth it is thus they vvould haue this Scripture meane that Christ vvas in horrible feare of damnation and that he vvas not onely in paines corporal vpon the Crosse vvhich they hold not to haue been sufficient for mans redemption but that he vvas in the very sorovves distresses of the damned vvithout any difference but that it vvas not euerlasting as theirs is For this horrible blasphemie vvhich is their interpretation of Christes descending into Hel Gods holy vvord must be corrupted and the sacrifice of Christes death vvhereof they talke so presumptuously must noâ— be ynough for our redemption except he be damned for vs also to the paines of Hel. Vvo be to our poore Countrie that must haue such bookes and read such translations See Caluin and Beza in their Commentaries and Annotations vpon this place and you shal see that for defense of the said blasphemies they haue thus translated this text See the Annotations before Act. 2 27 and Mat. 27 46. 9. Consummate The ful vvorke of his sacrifice by vvhich vve vvere redeemed vvas vvholy consummate and accomplished at the yelding vp of his spirit to God the Father vvhen he said Consummatum est though for to make the same effectual to the saluation of particular men he him self did diuers things and novv doth in heauen and our selues also must vse many meanes for the application thereof to our particular necessities See the next Annotation 9. Was made to all The Protestants vpon pretence of the sufficiencie of Christes Passion and his onely redemption oppose them selues guilefully in the sight of the simple against the inuocation of Saincts and their intercession and help of vs against our penitential vvorkes or suffering for our ovvne sinnes either in this life or the next against the merites of fasting praying almes and other things commended to vs in holy Vvritte and against most things done in the Church in sacrifice Sacrament and ceremonie But this place and many other shevv that Christes Passion though it be of it self far more sufficient and forcible then the Protestants in their basenesse of vnderstanding can consider yet profiteth none but such as both doe his commaundements and vse such remedies and meanes to apply the benefite thereof to them selues as he appointeth in his vvord or by the Holy Ghost in his Church And the Heretikes that say faith onely is the thing required to apply Christes benefites vnto vs are hereby also easily refuted for vve do not obey him onely by beleeuing but by doing vvhatsoeuer he commaundeth Lastly vve note in the same vvordes that Christ appointeth not by his absolute and eternal election men so to be partakers of the fruite of his redemption vvithout any condition or respect of their ovvne vvorkes obedience or free vvil but vvith this condition alvvaies if men vvil obey him and do that vvhich he appointeth See S. Augustine or Prosper to 7 Respons Prosperi li. 2. â—râ—iculo 1 ad obiectiones Vincentij vvhere he saith of the cup of Christes
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
Holy Ghost 15 Exhorting them to liue also accordingly in al holines 15 considering the holines of God the vprightnes of his iudgement the price of their redemption by Christ 22 and the vertue of the seede in them â—hich is grace regeneratiue in Baptisme foretold by the Prophet also verse 1 PETER an Apostle of IESVS Christ to the electe strangers of the dispersion of Pontus Galatia Cappadocia Asia and Bithynia ✠verse 2 according to the prescience of God the Father into sanctification of the Spirit vnto the obedience and sprinkling of the bloud of IESVS Christ Grace to you and peace be multiplied ✠verse 3 Blessed be God and the father of our Lord IESVS Christ vvho according to his great mercie hath regenerated vs vnto a liuely hope by the resurrection of IESVS Christ from the dead ✠verse 4 vnto an inheritance incorruptible and incontaminate and that can not fade conserued in the heauens in you ✠verse 5 vvho in the vertue of God are kept by faith vnto saluatioÌ„ ready to be reuealed in the last time ✠verse 6 wherin you shal reioyce a litle novv if you must be made heauy in diuerse tentations ✠verse 7 that the probation of your faith much more pretious then gold vvhich is proued by the fire may be found vnto praise and glorie and honour in the reuelatioÌ„ of IESVS Christ ⊢ ✠verse 8 vvhom hauing not seen you loue in vvhom novv also not seing you beleeue and beleeuing you reioyce vvith ioy vnspeakable and glorified ✠verse 9 receiuing the end of your faith the saluation of your soules ✠verse 10 Of the vvhich saluation the Prophetes inquired searched vvhich prophecied of the grace to come in you ✠verse 11 searching vnto vvhich or vvhat maner of time the Spirit of Christ in them did signifie foretelling those passions that are in Christ and the glories folovving ✠verse 12 to vvhom it vvas reuealed that not to theÌ„ selues but to you they ministred those things vvhich novv are told you by them that haue euangelized to you the holy Ghost being sent from heauen on vvhom the Angels desire to looke ✠verse 13 For the vvhich cause hauing the loines of your minde girded sober trust perfectly in that grace vvhich is offered you in the reuelation of IESVS Christ ✠verse 14 as children of obedience not configurated to the former desires of your ignorance ✠verse 15 but according to him that hath called you the Holy one be you also in al conuersation holy ✠verse 16 because it is vvritten You shal be holy because I am holy ✠verse 17 And if you inuocate the Father him vvhich * vvithout acception of persons iudgeth according to euery ones vvorke in feare conuerse ye the time of your peregrination ✠verse 18 Knovving that * not vvith corruptible things gold or siluer you are redeemed from your vaine conuersation of your fathers tradition ✠verse 19 but vvith the pretious bloud as it vvere of an immaculate and vnspotted lambe Christ ✠verse 20 * foreknovven in deede before the constitution of the vvorld but manifested in the last times for you ✠verse 21 vvhich by him are faithful in God vvho raised him from the dead and hath giuen him glorie that your faith and hope might be in God ✠verse 22 Making your soules chaste in obedience of charitie in the sincere loue of the fraternitie from the hart loue ye one an other earnestly ✠verse 23 borne againe not of corruptible seede but incorruptible by the vvord of God vvho liueth and remaineth for euer ✠verse 24 For al flesh is as grasse and al the glorie thereof as the floure of grasse the grasse is vvithered and the floure thereof is fallen avvay ✠verse 25 But the vvord of our Lord remaineth for euer and this is the vvord that is euangelized among you CHAP. II. Novv after their Baptisme vvhat must be their meate 4 and being come to Christ hovv happie they be abouâ— their incredulous brethren according to the Scriptures also 11 Wherevpon he beseecheth them to shine in good life among the Heathen so to procure their conuersion 13 to be obedient subiects to higher Povvers hovvsoeuer some misconster Christian libertie 14 and seruants to obey their Maisters 19 And so doing vvel though they suffer for it it is very meritorious 21 vvhereas Christ also not onely gaue them example 24 but also by his death hath made them able to liue iustly verse 1 LAYING avvay therfore al malice and al guile and simulations and enuies and al detractions ✠verse 2 as infants euen novv borne reasonable milke vvithout guile desire ye that in it you may grovv vnto saluatioÌ„ ✠verse 3 if yet you haue tasted that our Lord is svveete ✠verse 4 Vnto vvhom approching a liuing stone of men in deede reprobated but of God elect and made honorable ✠verse 5 be ye also your selues superedified as it vvere liuing stones spiritual houses ' a holy priesthod to offer ″ spiritual hostes acceptable to God by IESVS Christ ✠verse 6 For the vvhich cause the Scripture conteineth Behold I put in Sion a principal corner stone elect pretious and he that shal beleeue in him shal not be confounded ✠verse 7 To you therfore that beleeue honour but to them that beleeue not the stone vvhich the builders reiected the same is made into the head of the corner ✠verse 8 and * a stone of offense and a rocke of scandal to them that stumble at the vvord neither doe beleeue wherin also they are put ' ✠verse 9 But you are an * elect generation a kingly priesthod a holy nation a people of purchase that you may declare his vertues vvhich from darkenesse hath called you into his maruelous light ✠verse 10 Vvhich sometime not a people but novv the people of God Vvhich not hauing obtained mercie but novv hauing obtained mercie ✠verse 11 My deerest I beseche you as strangers pilgrimes * to refraine your selues from carnal desires which vvarre against the soule ✠verse 12 hauing your conuersation good among the Gentiles that in that vvherein they misreport of you as of malefactors by the good vvorkes considering you * they may glorifie God in the day of visitation ✠verse 13 * ″ Be subiect therfore to euery humane creature for God vvhether it be ″ to king as excelling ✠verse 14 or to rulers as sent by him to the reuenge of malefactors but to the praise of the good ✠verse 15 for so is the vvil of God that doing vvel you may make the ignorance of vnvvise men to be dumme ✠verse 16 as free ″ not as hauing the freedom for a cloke of malice but as the seruants of God ✠verse 17 Honour al men Loue the fraternitie Feare God Honour
rather then men Act. 5. 29. CHAP. III. The dutie of vviues and husbands to ech other 9 None to doe or speake euil by their persecutors 15 but to ansvver them alvvaies vvith modestie and specially vvith innocenciâ— after the example of Christ most innoceÌ„t vvhose body though they killed yet his soule liued and preached aftervvard to the soules in Hel namely to those in the time of Noës floud being a figure of our Baptisme rose againe and ascended verse 1 IN like maner also * let the vvomen be subiect to their â—usbandes that if any beleeue not the vvord by the conuersation of the vvomen vvithout the vvord they may be vvonne ✠verse 2 considering your chast conuersation in feare ✠verse 3 Vvhose trimming let iâ— not be outvvardly the plaiting of heare or laying on gold round about or of putting on vestures ✠verse 4 but the man of the hart that is hidden in the incorruptibilitie of a quiet and a modest spirit vvhich is riche in the sight of God ✠verse 5 For so sometime the holy vvomen also that trusted in God adorned them selues subiect to their ovvne husbandes ✠verse 6 As * Sara obeied Abraham calling him lord vvhose daughters you are doing vvel and not fearing any perturbation ✠verse 7 Husbandes likevvise dvvelling vvith them according to knovvledge as vnto the vveaker feminine vessel imparting honour as it vvere to the coheires also of the grace of life that your praiers be not hindered ✠verse 8 And in fine ' al of one minde hauing compassion louers of the fraternitie merciful modest humble ✠verse 9 * not rendering euil for euil nor curse for curse but contrariewise blessing for vnto this are you called that you may by inheritaÌ„ce possesse a benediction ✠verse 10 For he that vvil loue life and see good daies let him refraine his tong from euil and his lippes that they speake not guile ✠verse 11 Let him decline from euil and doe good let him enquire peace and folovv it ✠verse 12 because the eies of our Lord are vpon the iust and his eares vnto their praiers but the countenance of our Lord vpon them that doe euil things ✠verse 13 And vvho is he that can hurt you if you be emulators of good ✠verse 14 But * if you suffer ought for iustice blessed are ye And the feare of them feare ye not be not troubled ✠verse 15 But sanctifie our Lord Christ in your hartes ready alwaies to satiffie euery one that asketh you a reason of that hope vvhich is in you ✠verse 16 but vvith modestie and feare hauing a good conscience that in that vvhich they speake il of you they may be confounded vvhich calumniate your good conuersation in Christ ✠verse 17 For it is better to suffer as doing vvel if the vvil of God vvil haue it so then doing il ✠verse 18 Because Christ also died once for our sinnes the iust for the vniust that he might offer vs to God mortified certes in flesh but quickened in spirit ✠verse 19 In the vvhich spirit comming he preached ″ to them ' also that vvere in prison ✠verse 20 vvhich had been ″ incredulous sometime * vvhen they expected the patience of God in the daies of Noë vvhen the arke vvas a building in the vvhich fevv that is * eight soules vvere saued by vvater ✠verse 21 Vvherevnto Baptisme being ″ of the like forme novv saueth you ' also not the laying avvay of the filth of the flesh but ″ the examination of a good conscience tovvard God by the resurrection of IESVS Christ ✠verse 22 vvho is on the right hand of God ⊢ svvallovving death that vve might be made heires of life euerlasting being gone into heauen Angels and Potentates and Povvers subiected to him ANNOTATIONS CHAP. III. 19. To them that vvere in prison S. Augustine in his 99 Epistle in principio conâ—eâ—â—eth this place to be exceding hard to vnderstand to haue many difficulties vvhich he could neuer explicate to his ovvne satisfaction Yet vnto Heretikes this and al other textes be easie not doubting but that is that sense vvhich them selues imagin vvhatsoeuer other men deeme thereof S. Augustine onely sindeth him self sure of this that Christs descending into Hel in soule after his death is plainely proued hereby Vvhich thing he declareth there to be conformable to diuers other expresse vvordes of holy Vvrite and namely to this same Apostles sermon Act. 2. And at length he concludeth thus Quis ergo nisi infidelis negauerit â—uisse apud inferâ—s Christum that is Therfore vvho but an infidel vvil deny that Christ vvas in Hel Caluin theÌ„ you see vvith al his solovvers are infidels vvho in steede of this descending of Christ in soule after his death haue inuented an other desperate kinde of Christs being in Hel vvheÌ„ he vvas yet aliue on the Crosse S. Athanasius also in his epistle cited by S. Epiphanius 〈◊〉 77 in principio and in his booke de Incarnatione Verbi propius initie S. Cyril de reâ—t fide ad Theodosium Oecumenius and diuers others vpon this place proue Christs descending to Hel. As they likevvise declare vpon the vvordes folovving that he preached to the spirites or soules of meÌ„ detâ—ined in Hel or in Prison But vvhether this vvord Prison or Hel be meant of the inferiour place of the damned or of Limbâ—â— patrum called Abrahams bosome or some other place of temporal chastisement and to vvhom he preached there and vvho by his preaching or presence there vvere deliuered and vvho they vvere that are called Incredulous in the daies of Noe al these things S. Augustine calleth great profundities confessing him self to be vnable to reache vnto it onely holding last and assured this article of our faith that he deliuered none deputed to damnation in the 〈◊〉 and yet not doubting but that he released diuers out of places of paines there vvhich can not be out of any other place then Purgatorie See the said Epistle vvhere also he insinuateth other expositions for explication of the manifold difficulties of this hard text vvhich vvere to long to reherse our special purpose being onely to note briefely the things that touche the controuersies of this time 20. Incredulous sometime They that take the former vvordes of Christs descending to Hel and deliuering certaine there deteined do expound this not of such as died in their infidelitie or vvithout al faith in God for such vvere not deliuered but either of some that once vvere incredulous and aftervvard repented before their death or rather and specially of such as othervvise vvere faithful but yet trusted not Noës preaching by his vvorke and vvord that God vvould destroy the vvorld by vvater Vvho yet being othervvise good men vvhen the matter came to passe vvere sorie for their errour and died by the floud corporally but yet
righteousnes consisteth in doing or vvorking iustice and that so he is iust and biddeth them not to be seduced by Heretikes in this point 8. Sinneth from the beginning The Diuel vvas created holy and in grace and not in sinne but he fel of his ovvne free vvil from God Therfore these vvordes from the beginning may be interpreted thus from the beginning of sinne and so the Apostle vvil say The Diuel committed the first sinne Augustine li. 11 de eiu Dei c. 15 expoundeth it The most simple meaning seemeth to be that he sinned from the beginning of the vvorld not taking the beginning precisely for the first instant or moment of the creation but straight vpon the beginning as it must needes also be taken in S. Iohns Gospel c. 8. 44. 22. VVe shal receiue because Let the Protestants be ashamed to say that vve obtaine al of God by onely faith the Apostle here attributing it to the keeping of Gods commaundements Note here also that Gods commaundements are not impossible to be kept but vvere then and are novv obserued of good men CHAP. IIII. VVe may not beleeue al that boast of the spirit but trie them vvhether they teach Catholike articles of the faith namely the incarnation of Christ vvhether their doctrine be not vvordly and them selues disobedient hearers of the Apostles 7 Vee must loue one an other considering the exceding loue of God in sending his sonne to saue vs. 17 An argument of perfect charitie is if vve haue nothing in our conscience to feare in the day of Iudgement 19 And an argument that vve loue God is if vve loue brethren verse 1 MY deerest ″ beleeue not euery spirit but ″ proue the spirites if they be of God because many false prophetes are goue out into the vvorld ✠verse 2 In this is the spirit of God knovven ″ euery spirit that confesseth IESVS Christ to haue come in flesh is of God ✠verse 3 and euery spirit ″ that dissolueth IESVS is not of God and this is antichrist of vvhom you haue heard that he commeth and novv he is in the vvorld ✠verse 4 You are of God litle children and haue ouercome him because greater is he that is in you then he that is in the vvorld ✠verse 5 They are of the vvorld therfore of the vvorld they speake and the vvorld heareth them ✠verse 6 Vve are of God * He that knovveth God heareth vs. he that is not of God heareth vs not ″ in this vve knovv the spirit of truth and the spirit of errour ✠verse 7 My deerest let vs loue one an other because charitie is of God And euery one that loueth is borne of God knovveth God ✠verse 8 He that loueth not knovveth not God because God is charitie ✠verse 9 * In this hath the charitie of God appeared in vs because God hath sent his only begotten sonne into the vvorld that vve may liue by him ✠verse 10 In this is charitie not as though vve haue loued him but because he hath loued vs and sent his sonne a propitiation for our sinnes ✠verse 11 My deerest if God hath so loued vs vve also ought to loue one an other ✠verse 12 * God no man hath seen at any time If vve loue one an other God abideth in vs and his charitie in vs is persired ✠verse 13 In this vve knovv that vve abide in him and he in vs because he of his Spirit hath giuen to vs. ✠verse 14 And vve haue seen and doe testifie that the Father hath sent his Sonne the Sauiour of the vvorld ✠verse 15 Vvhosoeuer shal confesse that IESVS is the Sonne of God God abideth in him and he in God ✠verse 16 And vve haue knovven and haue beleeued the charitie vvhich God hath in vs. God is charitie and he that abideth in charitie abideth in God and God in him ✠verse 17 In this is charitie perfited vvith vs ″ that vve may haue confidence in the day of iudgement because as he is vve also are in the vvorld ✠verse 18 ″ Feare is not in charitie but perfect charitie casteth out feare because feare hath painefulnes and he that feareth is not perfect in charitie ✠verse 19 Let vs therfore loue God because God first hath loued vs. ✠verse 20 If any man shal say that I loue God and hateth his brother he is a lier For he that loueth not his brother vvhom he seeth God vvhom he seeth not hovv can he loue ✠verse 21 * And this commaundement vve haue from God that he vvhich loueth God loue also his brother ⊢ ANNOTATIONS CHAP. IIII. 1. Beleeue not euery spirit That is Receiue not euery doctrine of such as boast them selues to haue the spirit For there be many false prophets that is to say Haeretikes which shal goe out of the Church and chalenge the spirit and vaunt of Gods word Scripture and Gospel vvhich in deede be seducers 1. Proue the spirites It is not meant by this place as the Protestants vvould haue it that euery particular person should of him self examine trie or iudge who is a true or false doctor and which is true or false doctrine But the Apostle here would euery one to discerne these diuersities of spirites by taking knovvledge of them to vvhom God hath giuen the gift of discerning spirites and doctrines vvhich S. Paul expresly saith is giuen but to some and not to euery one 1 Cor. 12. and by obeying the Church of God to whom Christ hath giuen * the Spirit of truth And this is onely the sure way to proue the spirites and doctrines of these daies And al they that would bring vs from our Pastors and the Churches iudgement to our owne priuate trial seeke nothing els but to driue vs to miserable vncertainty in al our beleefe as Caluin doth who vpon this place saith that priuate men may examine the general Councels doctrines 2. Euery spirit that confesseth The Apostle speaketh according to that time and for that part of Christian doctrine which then vvas specially to be confessed taught mainteined against certaine vvicked Haeretikes Cerinthus Ebion and the like that taught wickedly against the person and both natures of Christ IESVS The Apostle therfore giueth the faithful people this token to knovv the true teachers of those daies from the false Not that this marke vvould serue for al times or in case of al'other false doctrines but that it vvas then a necessarie note As if a good Catholike vvriter Pastor or parents would vvarne al theirs now in these daies to giue care onely to such teachers as acknowledge Christ our Sauiour to be really present and sacrificed in the B. Masse that al such are true preachers and of God the rest to be of the Diuel or to be counted the spirit of Antichrist Vvhich spirit of Antichrist he saith was come euen then
and is no doubt much more novv in al Haeretikes al being precursors of that great Antichrist vvhich shal come tovvards the later end 3. That dissolueth To dissolue loose or separate IESVS a sunder vvas proper to al those old Heretikes that taught either against his Diuinitie or Humanitie or the Vnitie of his person being of two natures as Cerinthus Ebion Nestorius Eutyches Manes or Manichaeus Cerdon Apelles Apollinaris and the like And this is one place by vvhich vve may see that the common Greeke copies be not euer authentical and that our old approued translation may not alvvaies be examined by the Greeke that novv is vvhich the Protestants onely folow but that it is to be presupposed vvhen our old Latin text differeth plainely from the Greeke that in old time either al or the more approued Greeke reading was othervvise and that often the said Greeke was corrupted then or since by Heretikes or otherwise For of the Greekes S. Irenaeus li. 3. c. 18 among the Latin fathers S. Augustine tract 6. in fine S. Leo ep 10. c. 5 and Venerable Bede did reade as we doe and this reading maketh more against the said Heretikes then that vvhich the common Greeke novv hath to vvit Euery spirit that confesseth not Christ to haue come in flesh is not of God vvhich is also in effect said before vers 2. And that therfore it vvas corrupted and altered by Heretikes see the vvordes of Socrates also a Greeke vvriter very agreable to this purpose Nestorius saith he being eloquent by nature vvhich is often in Heretikes accounted him self therfore learned disdained to study the old interpreters counting him self better then them all being ignorant that in S. Iohns Catholike epistle old Greeke copies had EVERY ONE THAT DISSOLVETH IESVS IS NOT OF GOD. So saith he adding moreouer that such as vvould separate the diuinitie from the dispensation of Christs humanitie tooke out of the old copies this sense for vvhich the old expositours noted that these which would loose IESVS had corrupted this Epistle See also the Tripartite li. 12. c. 4. 6. In this vve knovv This is the most sure general marke to knovv the true spirites and prophets from the false that those vvhich be of God wil heare and obey their Apostles and lavvful pastors succeding the Apostles and submit them selues to the Church of God the other that be not of God wil not heare either Apostle pastor or Church but be their ovvne iudges 17. That vve may haue confidence Confidence called in Latin Fiducia is neither alone with faith nor a persuasion infallible that maketh a man no lesse secure and certaine of his saluation then of the things that vve are bound to beleeue as the Protestants falsely teach but it is onely a hope wel corroborated confirmed and strengthened vpon the promises and grace of God and the parties merites And the vvordes both folowing going before proue also euidently against the Protestants that our confidence and hope in the day of iudgement dependeth not onely vpon our apprehension of Christs merites by faith or vpon his grace and mercie but also vpon our conformitie to Christ in this life in charitie and good vvorkes And that is the doctrine of S. Peter vvhen he said Labour that by good vvorkes you may make sure your vocation and election and S. Paules meaning vvhen he said I haue fought a good fight there is laid vp for me a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge 18. Feare is not in charitie The Heretikes very falsly vnderstand this place so that Christian godly men ought to haue no doubt mistrust or feare of hel and damnation Vvhich is most euidently against the Scriptures commending euery where vnto vs the awe and feare of God and his iudgements Feare him saith our Sauiour Mat. 10 that can cast body and soul into hel And Psal 118. Pearse my flesh vvith thy feare Vvhich feare of Gods iudgements caused S. Paul al good men to chastise their bodies lest they should be reprobate and damned And the vvise man for this cause affirmeth him to be happie that is euer fearful And holy Iob faith I feared al my vvorkes And the Apostle Vvith feare and trembling vvorke your saluation Vvhich kinde of feare is euen in the iustest men and most ful of charitie consisting wel with the same vertue and is called Filialis is timer because it is such as the good childe ought to haue toward his father But there is a kinde of feare vvhich standeth not with charitie and is cleane against hope also that vvhich bringeth such perplexitie and auxietie of conscience that it induceth a man to mistrust or despaire of Gods mercies That seruile feare also vvhich maketh a man often to leaue sinning and to doe the external vvorkes of iustice not for any loue or delight he hath in God or his lawes but onely for feare of damnation though it be not il in it self but very profitable as that vvhich helpeth toward the loue of God yet it standeth not with charitie neither but is daily more and more lessened and at length quite driuen out by charitie Of these kinde of feares then the Apostle speaketh and as some expound of the feare of men also of vvhich our Sauiour saith Feare not them that kil the body CHAP. V. They that loue God must loue his natural sonne IESVS and his sonnes by adoption and keepe his commaundements vvhich to the regenerate are light 4 But not vnles they continue in the Catholike faith namely of this article that IESVS is the sonne of God and therfore able to giue vs life euerlasting 14 and al our petitions 16 and our praiers for al our brethren that sinne not vnto death dying in their mortal sinnes by impenitence Last of al he vvarneth them not to communicate vvith idols verse 1 WHOSOEVER beleeueth that IESVS is Christ is borne of God And euery one that loueth him vvhich begat loueth him also vvhich vvas borne of him ✠verse 2 In this vve knovv that vve loue the children of God vvhen as vve loue God and keepe his commaundementes ✠verse 3 For this is the charitie of God that vve keepe his commaundements * and ″ his commaundementes are not heauy ✠verse 4 Because al that is borne of God ouercommeth the vvorld and this is the victorie vvhich ouercommeth the vvorld our faith ✠verse 5 Vvho is he * that ouercōmeth the vvorld but he that beleeueth that IESVS is the sonne of God ✠verse 6 This is he that came by vvater and bloud IESVS Christ not in vvater only but in vvater and bloud And it is the Spirit vvhich testifieth that Christ is the truth ✠verse 7 For there be ″ three vvhich giue testimonie in heauen the Father the Vvord and the Holy Ghost and these three be one ✠verse 8 And
effectual blessing of the bread and working the multiplication thereof Exo. 16 4. 14. ⸬ why we keepe the hebrue word Amen translate it not See the Annot. c. 8. vers 34. Ps 77 24. The Gospel in the AnÌ„iuersarie of the dead The Gospel vpoÌ„ Imber vvenesday in vvhitson-vveeke Esa 54 13. The Gospel in a daily Masse for the dead Mt. 26 26. Mr. 14 22. Lu. 12 19. 1. Cor. 11 24. The Gospel vpoÌ„ CORâ—VS CHRISTI day Io. 3 13. Why Christ is called bread beleeuing eating Ierem. 11 19. Gen. 49. 11. What signifieth The true bread Lu. 24 35. The B. Sacrament called bread Act. 2 42. 20 7. 1 Cor. 10. God draweth vs vvith our free wil. Aug. cont duas Ep. Pelag. li. 1 c. 19. Ser. 2 de verb. Ap. c. 2. The manifold preemineÌ„ces of the B. SacrameÌ„t aboue Manna In the B. Sacrament Hovv is a Iewish word The real presence Ser. 6 de ieiun 7. mens Receiuing in both kindes not necessarie The Sacramental receiuing of Christs body not alwaies necessarie to saluation Li. 1 de pec merit c. â— The true morning of S. Augustin vvordes touching infants receiuing of the B. Sacrament CoÌ„â— Trid. Ses 21 c. 4. Cyril li. 4 c. 14 15. The effects of the B. SacrameÌ„t both in our body and soule Tertul. de resur â—ar nu 7. Li 4 c. 34. Nyss in orat catech magna The B. Sacrament is the true Manna vvater of the rocke CoÌ„â— Trid. Ses 21 c. 1. The vvhole grace and effect thereof in one kinde and therfore the people not defrauded ReceiuiÌ„g in one or both kindes iÌ„differeÌ„t according to the holy Churches appointment Ep. 118 c. 6 ad Ianuarium Authoritie of Scriptures and the Primitiue Church for receiuing in one kinde Lu. 24 35. The causes of the Churches practise ordinaÌ„ce coÌ„cerning one kinde The Priests that say Masse must receiue both kindes Lu. 22 19. 1 Cor. 11. 1 Cor. 10 18. Christ insinuateth that faithles meÌ„ shal not beleeue his presence in the B. Sacrament because he is asceÌ„ded The Capharnaites grosse vnderstanding of Christs flesh to be giuen or eaten And hovv his flesh doth profit and not profit August de Doct. Chr. li. 3 c. 13. Christs flesh giueth life because it is the flesh of God man Li. 4 c. 23 in Io. Ignatius apud Theodor dial 3. Iudas the cheefe of them that beleeue not the real presence * vers 64. Heretikes beleeue nor the real presence because they see bread and wine as the Iewes beleeued not his Godhead because of the shape of a poore man The disciples reuoltiÌ„g at Christs wordes proue that he spake not metaphorically as at other â—imes As Iudas of al vnbeleeuing heretikes so Peter beareth the person of al beleeuing Catholikes namely in the B. Sacrament * Cypr. ep 55. nu 3. Tract 27 in Euang. Io. ` in Galilee The Gospel vpoÌ„ Tuesday in Passion weeke ` in Iurie ⸬ Scenopégia Leu. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feast of Tabernacles which the Iewes kept froÌ„ the 7 octob for eight daies together by Gods commaundement for a memorie that their fathers dwelt by Gods protectioÌ„ fourtie yeres in tabernacles or tentes and not in houses comming out of AEgypt See Leuit. 23 34. Leu. 23 34. ` I vvil not yet goe vp The Gospel vpoÌ„ Tuesday in the 4 weeke of Lent ⸬ The vvay to come to knovv the truth is to liue vvel ⸬ It is spoken of Antichrist specially and it is true in al Heretikes August tract 29. in Euang Io. Io. 5 18. ⸬ No maruel vvhen these speake thus to Christ him self if Heretikes call his vicar Antichrist Leu. 12 3. Gen. 17 10. ` cheefe Priests The Gospel vpoÌ„ MuÌ„day in Passion vveeke Io. 13 33. Leu. 23 36. Ioel. 2 28. * Act. 2 1. ⸬ This was fulfilled on whitsunday Act. 2 afterward alvvaies by imposition of hands in the Sacrament of Confirmation visibly in the primitiue Church and inuisibly to the end of the world Ps 131 11. Mich. 5 2. ⸬ Christ hath some good alwaies euen amoÌ„g the vvicked which secretly serue him and by vvise delaies auert the execution of vniust lawes against him and his people as Nicodemê° and Gamaliel Io. 3 2. The Gospel vpoÌ„ Saturday the 3 Weeke of Lent Leu. 20 10. ⸬ We can not conueniently reprehend or coÌ„demne other mens faults if our selues be guilty of the same or other greater Cyril in Io. See Annot. Mt. 7 1. ⸬ S. Augustine by this example of our Maister proueth that Clergie men specially should be giuen much to mercie and that they ought ofteÌ„ as the cause and time require to get pardoÌ„ of the secular Magistrates for offenders that be peniteÌ„t Ep. 54. b The Gospel vpon Saturday the 4 weeke in Lent Deu. 17 6. 19 15. The Gospel vpoÌ„ Munday in the 2 weeke of LeÌ„t ⸬ So read S. Cyril S. Ambrose S. Augustine expounding it of Christes person that he is the beginning or cause of al creatures ⸬ Onely faith is not sufficient without perseuêrance or abiding in the keeping of his coÌ„maundements Ro. 6 16 2 Pet. 2 19. ⸬ Man was neuer without free wil but hauiÌ„g the grace of Christ his wil is truely made free as S. Augustine saith from seruitude of sinne also tract 41 in Euang. Io. ⸬ Not onely faith but good workes also make men the childreÌ„ of Abraham according as S. Iames also speaketh of Abrahams workes c. 2. ⸬ S. Augustine compareth Heretikes in their spiritual murder by driuiÌ„g Christian men out of the Church to the Diuel that droue our parents out of Paradise Cont. lit Petil. li. 2. c. 11. The Gospel vpoÌ„ PASSION Sunday ⸬ He denieth not that he is a Samaritane because he is our keeper or protector as the word signifieth and because he is in deede that merciful SamaritaneÌ„ in the parable of the vvounded man Luc. 10 33. Aug. tract 41 in Ioan. Why Amen amen is not translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See the preface Annot. in Apocal. â— 19 4. The Gospel vpoÌ„ wenesday in the 4 weeke of Leâ—t ⸬ Though many infirmities fall for sinne yet not al some coÌ„ming for probation and some sent that God by the cure thereof may be glorified ⸬ The time of working and meriting iâ— in this life after death we can deserue no more by our deedes but must onely receiue good or il according to the difference of workes here c This was a figure of Baptisme to which al men borne in sinne and blindnes are sent for health sight Ambr. li. â— c. 2 de Sacramentis ⸬ So say the Heretikes wheÌ„ they derogat froÌ„ miracles done by Saincts or their Relikes pharisaically pretending the glorie of God As though it were not Gods glorie wheÌ„ his Saincts do it by his power and vertue yea his greater glorie that doeth such things by his seruants by the meanest things belonging to them as Peters shadow Act. 5. Paules napkin Act.
〈◊〉 〈◊〉 〈◊〉 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
many other vvomen that came vp together vvith him to Hierusalem ✠verse 42 And vvhen euening vvas come because it vvas the Parasceue vvhich is the Sabboth-eue ✠verse 43 came Ioseph of Arimathaea a noble Senatour vvho him self also vvas expecting the kingdom of God and he vvent in boldly to Pilate and asked the body of IESVS ✠verse 44 But Pilate marueled if he vvere novv dead And sending for the Centurion asked him if he vvere novv dead ✠verse 45 And vvhen he vnderstoode by the Centurion he gaue the body to Ioseph ✠verse 46 And Ioseph ″ bying sindon and taking him dovvne vvrapped him in the sindon and laid him in a monument that vvas hevved out of a rocke And he rolled a stone to the doore of the monument ✠verse 47 And Marie Magdalene and Marie of Ioseph beheld vvhere he vvas laid ANNOTATIONS CHAP. XV. 11. Cheefe Priests Heretikes abuse the ignorant people with these naughtie Priests of the old Testament to make that name odious and to discredite the Priests of Christ in the new Testament But for these Priests thou maist not maruel that they are so busy against Christ * partly because they were such as were intruded by the secular power of the Roman Emperour and from yere to yere by bribery and frendship not by succession according to the Law of Moyses partly because the time was now come when the old Priesthod of Aaron should cease and the new begin according to the order of Melchife dec and for these causes cod suffered their former priueleges of wisedom and iudgemeÌ„t and discretion to decay in these later vsurpers and that according to the Prophet saying The Law shal perish from the Priest and counsel from the Ancients But the Priesthod of the new Testament is to continew vnto the end of the world and hath as being the principal part of the Church the assistaÌ„ce of the Holy Ghost for euer promised to teach it al truth and for Peter the cheefe Priest thereof vnder Christ our Sauiour praied That his faith should not faile and to the rest he said He that heareth you heareth me â—â— To satisfie the people Pilate should haue suffered death rather then by other mens prouocation or commaundement haue executed an innocent as a Christian iudge should rather suffer al extremitie then giue sentence of death against a Catholike man for his faith â—6 Bying sindon This dutie done to Christes body after his departure was exceding meritorious and is therfore by holy write so often commended for an example to faithful men to vse al honour and deuotion towards the bodies of Saincts and holy persons CHAP. XVI The third day to three vvomen at his Sepulcher an Angel telleth that he is risen and vvil as he promised Mar. 14 28. shevv him self in Galileâ— 9 The same day he appeareth to Marie Magdalene aftervvard to tvvo Disciples yet the Eleuen vvil not beleeue it vntil to them also he appeareth 15 To vvhom hauing giuen commission into al nations vvith povver also of Miracles he ascendeth and they plant his Church euery vvhere verse 1 AND vvhen the Sabboth vvas past Marie Magdalene and Marie of Iames and Salôme ″ bought spices that comming they might anoint IESVS ✠verse 2 And very early the first of the Sabboths they come to the monument the sunne being novv risen ✠verse 3 And they said one to an other Vvho shal roll vs backe the stone from the doore of the monument ✠verse 4 And looking they savv the stone rolled backe for it vvas very great ✠verse 5 And entring into the monument they savv a yong man sitting on the right hand couered vvith a vvhite robe and they vvere astonied ✠verse 6 Vvho saith to them Be not dismaied you seeke IESVS of Nazareth that vvas crucified he is risen he is not here behold the place vvhere they laid him ✠verse 7 But goe tel his Disciples and Peter that he goeth before you into Galilee there you shal see him * as he told you ⊢ ✠verse 8 But they going forth fled from the monument for trembling and feare had inuaded them and they said nothing to any body for they vvere afraid ✠verse 9 And he rising early the first of the Sabboth * appeared first to Marie Magdalene * out of vvhom he had cast seuen deuils ✠verse 10 She vvent and told them that had been vvith him that vvere mourning and vveeping ✠verse 11 And they hearing that he vvas aliue and had been seen of her did not beleeue ✠verse 12 And * after he appeared in an ″ other shape to tvvo of them vvalking as they vvere going into the countrie ✠verse 13 and they going told the rest neither them did they beleeue ✠verse 14 Last * he appeared to those eleuen as they sate at the table and he exprobrated their incredulity and hardnes of hart because they did not beleeue them that had seen him risen againe ✠verse 15 And he said to them * Going into the vvhole vvorld preach the Gospel to al creatures ✠verse 16 He that ″ beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned ✠verse 17 And them that beleeue ″ these signes shal folow In my name shal they cast out deuils They shal speake vvith nevv tonges ✠verse 18 Serpents shal they take avvay And if they drinke any deadly thing it shal not hurt them They shal impose hands vpon the sicke and they shal be vvhole ✠verse 19 And so our Lord IESVS after he spake vnto them * vvas assumpted into heauen and sate on the right hand of God ✠verse 20 But they going forth preached euery vvhere our Lord working vvithal and confirming the vvord vvith signes that folovved ⊢ ANNOTATIONS CHAP. XVI 1. Bought spices As she did bestow and consume a costly ointment vpon his body being yet aliue c. 14 3 Christ him self defending and highly commending the fact against Iudas and other who accounted it to be superfluous and better to be bestowed otherwise So not without great deuotion and merite she and these other women seeke to anoint his body dead though Heretikes or other simple persons may pretend such things to be better bestowed vpon the poore and therfore * she first before al other * and they next saw him after his Resurrection 12. In an other shape Christ though he haue but one corporal shape natural to his person yet by his omnipotencie he may be in whatsoeuer forme and appears in the likenesse of any other man or creature as he list Therfore let no man thinke it strange that he may be vnder the forme of bread in the B. Sacrament 16. He that beleeueth Note wel that whereas this Euangelist mentioneth only faith and baptisme as though to beleeue and to be baptized were
you doe also ⊢ ✠verse 16 Amen amen I say to you a seruant is not greater then his lord neither is an apostle greater then he that sent him ✠verse 17 If you knovv these things you shal be blessed if you doe them ✠verse 18 I speake not of you al I knovv vvhom I haue chosen But that the scripture may be fulfilled He that eateth bread vvith me shal lift vp his heele against me ✠verse 19 From this time I tel you before it come to passe that vvhen it shal come to passe you may beleeue that I am he ✠verse 20 Amen amen I say to you he that receiueth any that I send receiueth me he that receiueth me receiueth him that sent me ✠verse 21 Vvhen IESVS had said these things he vvas troubled in spirit and he protested and said * Amen amen I say to you that one of you shal betray me ✠verse 22 The disciples therfore looked one vpon an other doubting of whom he spake ✠verse 23 There vvas therfore one of his disciples leaning in the bosome of IESVS he vvhom IESVS loued ✠verse 24 Therfore Simon Peter beckeneth to him and said to him who is it of vvhom he speaketh ✠verse 25 He therfore leaning vpon the breast of IESVS saith to him Lord vvho is he ✠verse 26 IESVS ansvvered He it is to vvhom I shal reach the dipped bread And vvhen he had dipped the bread he gaue it to Iudas Iscariote Simons sonne ✠verse 27 And after the morsel then Satan entred into him And IESVS saith to him That vvhich thou doest doe it quickely ✠verse 28 But no man knevv of those that sate at table to vvhat purpose he said this vnto him ✠verse 29 For certaine thought because Iudas had the purse that IESVS had said to him Bie those things vvhich are needeful for vs to the festiual day or that he should giue some thing to the poore ✠verse 30 He therfore hauing receiued the morsel incontinent vvent forth And it vvas night ✠verse 31 Vvhen he therfore vvas gone forth IESVS said Novv the Sonne of man is glorified and God is glorified in him ✠verse 32 If God be glorified in him God also vvil glorifie him in him self and incoÌ„tinent vvil he glorifie him ✠verse 33 Litle children yet a litle vvhile I am vvith you You shal seeke me * as I said to the Ievves Vvhither I goe you can not come to you also I say novv ✠verse 34 * A ″ nevv coÌ„maundemeÌ„t I giue to you That you loue one an other as I haue loued you that you also loue one an other ✠verse 35 In this al men shal knovv that you are my disciples if you haue loue one to an other ✠verse 36 Simon Peter saith to him Lord vvhither goest thou IESVS ansvvered vvhither I goe thou canst not novv folovv me but hereafter thou shalt folovv ✠verse 37 Peter saith to him Vvhy can not I folovv thee novv * I vvil yeld my life for thee ✠verse 38 IESVS ansvvered him Thy life vvilt thou yeld for me Amen amen I say to thee the cocke shal not crovv vntil thou denie me thrise ANNOTATIONS CHAP. XIII 5. Began to vvash This lotion was not onely of curtesy such as the Iewes vsed tovvard their ghests nor onely for example of humilitie but for mysterie and signification of the great puritie that is required before we come to receiue the holy Sacrament which straight after this washing was to be instituted and giuen to the Apostles Ambr. li. 3. de Sacra c. 1. Bernard de â—â—na Domini Serm. 1. 10. To vvash his feete The foulnes of the feete when al the rest is cleane signifieth the earthly affections and relikes of former sinnes remitted which are to be cleansed by deuout actes of charitie humilitie as S. Ambrose li. 3 de Sacr. c. 1. and S. Augustine ep 10â— tract 56. in â—o do note And because this was onely a ceremonie yet had such force both now and afterward vsed of the Apostles that it purged smaller offenses and filthines of the soule as S. Ambrose and S. Bernard gather it may not seeme strange that holy water and such ceremonies may remit venial sinnes 14. You also ought Our Maister neuer spake plainer nor seemed to commaund more precisely either of Baptisme or the Eucharist or any other Sacrament and yet by the Churches iudgement directed by the Holy Ghost we know this to be no Sacrament nor necessarie ceremonie and the other to be And why do they beleeue the Church in this and do not credit her affirming the chalice not to be necessarie for the communicants 34. A nevv commaundement The commaundement of mutual loue was giuen before but manifoldly misconstrued and abridged by the Iewes to freends onely to this life onely for earthly respects onely but Christ reneweth it and enlargeth it after the forme of his owne loue toward vs and giueth grace to fulfil it CHAP. XIIII They being sad because he said that he must goe from them he comforteth them many waies as putting them in hope to folovv him vnto the same place so that they keepe his commaundements Where he telleth them that him self is the vvay thither according to his Humanitie and also the end according to his Diuinitie no lesse then his Father because he is consubstantial 15 promising also to send vnto them that is to his Church the Holy Ghost to be after his departure with them for euer 28 And saying that it is his promotion according to his Humanitie to goe to the Father for whose obedieÌ„ce this his death shal be not for any guilt of his owne verse 1 LET not your hart be troubled You beleeue in God beleeue in me also ✠verse 2 In my fathers house there be many mansions If not I vvould haue told you Because I goe to prepare you a place ✠verse 3 And if I goe and prepare you a place I come againe and vvil take you to my self that vvhere I am you also may be ✠verse 4 And vvhither I goe you knovv and the vvay you knovv ✠verse 5 Thomas saith to him Lord vve knovv not vvhither thou goest and hovv can vve knovv the vvay ✠verse 6 IESVS saith to him I am the vvay and the veritie and the life no man commeth to the Father but by me ✠verse 7 If you had knovven me my father also certes you had knovven and from hence forth you shal knovv ' him and you haue seen him ✠verse 8 Philippe saith to him Lord shevv vs the Father and it sufficeth vs. ✠verse 9 IESVS saith to him So long time I am vvith you haue you not knovveÌ„ me Philippe he that seeth me seeth the Father also Hovv saiest thou Shevv vs the father ✠verse 10 Doest thou not beleeue that I am in the Father the
Father in me The vvordes that I speake to you of my self I speake not But my father that abideth in me he doeth the vvorkes ✠verse 11 Beleeue you not that I am in the Father and the Father in me Othervvise for the vvorkes them selues beleeue ✠verse 12 Amen amen I say to you he that beleeueth in me the vvorkes that I doe he also shal doe and greater then these shal he doe ✠verse 13 because I goe to the Father and vvhatsoeuer you shal aske in my name that wil I doe ⊢ that the Father may be glorified in the Sonne ✠verse 14 If you aske me any thing in my name that vvil I doe ✠verse 15 If you loue me keepe my commaundements ✠verse 16 And I vvil aske the father and he vvil giue you an other Paraclete that he may abide vvith you for euer ✠verse 17 the Spirit of truth vvhom the vvorld can not receiue because it seeth him not neither knovveth him but you knovv ' him because he shal abide vvith you and shal be in you ✠verse 18 I vvil not leaue you orphanes I vvil come to you ✠verse 19 Yet a litle vvhile and the vvorld seeth me no more But you see me because I liue and you shal liue ⊢ ✠verse 20 In that day you shal knovv that I am in my father and you in me and I in you ✠verse 21 He that hath my commaundements and keepeth them he it is that loueth me And he that loueth me shal be loued of my father and I vvil loue him and vvil manifest my self to him ⊢ ✠verse 22 Iudas saith to him not that Iscariote Lord vvhat is done that thou vvilt manifest thy self to vs and not to the vvorld ✠verse 23 IESVS ansvvered and said to him If any loue me he vvil keepe my vvord and my father vvil loue him and vve vvil come to him and vvil make abode vvith him ✠verse 24 He that loueth me not keepeth not my vvordes And the vvord vvhich you haue heard is not mine but his that sent me the Fathers ✠verse 25 These things haue I spoken to you abiding vvith you ✠verse 26 But the Paraclete the holy Ghost vvhom the Father vvil send in my name he shal teach you al things suggest vnto you al things vvhatsoeuer I shal say to you ✠verse 27 Peace I leaue to you my peace I giue to you not as the vvorld giueth doe I giue to you Let not your hart be troubled nor feare ✠verse 28 You haue heard that I said to you I goe and I come to you If you loued me you vvould be glad verily that I goe to the Father because the Father is greater then I. ✠verse 29 And novv I haue told you before it come to passe that vvhen it shal come to passe you may beleeue ✠verse 30 Novv I vvil not speake many things vvith you for the prince of this vvorld commeth and in me he hath not any thing ✠verse 31 But that the vvorld may knovv that I loue the Father and as the Father hath giuen me commaundement so doe I ⊢ Arise let vs goe hence ANNOTATIONS CHAP. XIIII 12. Greater then these S. Chrysostom in a whole booke against the Pagans proueth that this was fulfilled not onely in Peters shadow and Paules garments which as we read in the Actes healed infirmities but also by the Relikes and monuments of Saincts namely of S. Babylas of whom he there treateth thereby inferring that Christ is God who could and did performe these wonderful wordes by the very ashes of his seruants The Protestants cleane contrarie as patrones of the Pagans infidelitie as though our Sauiour had promised these the like miraculous workes in vaine either not meaning or not able to fulfil thē so do they discredite al the approued histories of the Church concerning miracles wrought by Saincts namely that S. Gregorie Thaumaturgus remoued a mountaine the miracles of S. Paul the eremite and S. Hilarion written by S. Hierom the miracles of S. Martin written by Seuerus Sulpitius the miracles testified by S. Augustine de Ciuit Dei the miracles approued by S. Gregorie in his Dialoges the miracles reported by S. Bede in his Ecclesiastical storie and liues of Saincts and al other miracles neuer so faithfully recorded in Ecclesiastical writers In al which things aboue their reach of reason and nature they are as litle persuaded and haue no more faith then had the Pagans against whom S. Chrysostom in the foresaid booke and S. Augustine de Ciu. Dei li. 22 c. 8 and other Fathers heretofore haue written No man therfore needeth to maruel that the very Image of our Lady the like doe miracles euen as Peters shadow did nor wonder if such things seeme stranger and greater then those which Christ him self did whereas our Sauiour to put vs out of doubt saith expresly that his Saincts shal doe greater things then him self did 16. For euer If the Holy Ghost had been promised onely to the Apostles their successors and the Church after them could not haue chalenged it but it vvas promised them for euer Whereby we may learne both that the priuileges and promisses made to the Apostles were not personal but pertaining to their offices perpetually and also that the Church and Pastors in al ages had and haue the same Holy Ghost to gouerne them that the Apostles and primitiue Church had 17. The spirit of truth They had many particular giftes and graces of the Holy Ghost before and many vertues by the same as al holy men haue at al times but the Holy Ghost here promised to the Apostles and their successors for euer is to this vse specially promised to direct them in al truth and veritie and is contrarie to the spirit of errour heresie and falshod And therefore the Church can not fall to Apostasie or Heresie or to nothing as the Aduersaries say 28. Father greater then I. There is no place of Scripture that seemeth any thing so much to make for the Sacramentaries as this and other in outward shew of wordes seemed to make for the Arians who denied the equalitie of the Sonne with the Father Which wordes yet in deede rightly vnderstood after the Churches sense make nothing for their false secte but only signifie that Christ according to his Manhod wa◠inferior in deede and that according to his Diuinitie he came of the Father And if the Heresie or disease of this time were Arianisme we should stand vpon these places and the like against the Arians as we now do vpon others against the Protestants whose secte is the disease and bane of this time CHAP. XV. He exhorteth them to abide in him that is his Church being the true vine and not the Synagogue of the Ievves any more 9 and in his loue louing one an other and keeping his commaundements 13 shevving hovv much