of the palsey Sonne â— thy sinnes are forgiuen thee ✠verse 6 And there vvere certaine of the Scribes sitting there and thinking in their hartes ✠verse 7 why doth he speake so he blasphemeth * Who can forgiue sinnes but only God ✠verse 8 Which by and by IESVS knovving in his spirit that they so thought vvithin them selues saith to them why thinke you these things in your hartes ✠verse 9 Whether is easier to say to the sicke of the palsey Thy sinnes are forgiuen thee or to say Arise take vp thy couche and vvalke ✠verse 10 But that you may knovv that â— the Sonne of man hath povver â— in earth to forgiue sinnes he saith to the sicke of the palsey ✠verse 11 I say to thee Arise take vp thy couche and goe into thy house ✠verse 12 And forthvvith he arose and taking vp his couche vvent his vvay in the sight of al so that al marueled and glorified God saying That vve neuer savv the like ✠verse 13 And he vvent forth againe to the sea and al the multitude came to him and he taught them ✠verse 14 And vvhen he passed by * he savv Leui of Alphaeus sitting at the custome place and he saith to him Folovv me And rising vp he folovved him ✠verse 15 And it came to passe as he sate at meate in his house many Publicans and sinners did sit dovvne together vvith IESVS and his Disciples for they vvere many vvho also folovved him ✠verse 16 And the Scribes and the Pharisees seeing that he did eate vvith Publicans and Sinners said to his Disciples why doth your Maister eate and drinke vvith Publicans and sinners ✠verse 17 IESVS hearing this saith to them The vvhole haue not neede of a Physicion but they that are il at ease for I came not to call the iust but sinners ✠verse 18 And * the disciples of Iohn and the Pharisees did vse to fast and they come and say to him Why do the disciples of Iohn and of the Pharisees fast but thy disciples do not fast ✠verse 19 And IESVS said to them why can the children of the mariage fast as long as the bridegrome is vvith them So long time as they haue the bridegrome vvith them they can not fast ✠verse 20 But the daies vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast in those daies ✠verse 21 No body sovveth a peece of ravv cloth to an old garment othervvise he taketh avvay the nevv peecing from the old and there is made a greater rent ✠verse 22 And no body putteth nevv vvine into old bottels othervvise the vvine bursteth the bottels and the vvine vvil be shed and the bottels vvil be lost but nevv vvine must be put into nevv bottels ✠verse 23 And * it came to passe againe vvhen he vvalked through the corne on the Sabboths and his Disciples began to goe forvvard and to plucke the eares ✠verse 24 And the Pharisees said to him Behold vvhy do they on the Sabboths that vvhich is not lavvful ✠verse 25 And he said to them Did you neuer read vvhat Dauid did vvhen he vvas â— in necessitie and him self verse 26 vvas an hungred and they that vvere vvith him hovv * he entred into the house of God vnder Abiathar the high Priest and did eare the loaues of Proposition vvhich it vvas not lavvful to eate * but for the Priests and did giue vnto them vvhich vvere vvith him ✠verse 27 And he said to them The Sabboth vvas made for man and not man for the Sabboth ✠verse 28 Therfore the sonne of man is Lord of the Sabboth also ANNOTATIONS CHAP. II. 4. Vncouered Such diligence ought to be vsed to bring sinners to Christ in his Sacraments as was vsed to procure this man and others by Christ the health of their bodies 5. Sicke of the palsey Such as this man was in body by dissolution of his limmes such also was he in soule by the noisome desires of the world occupying his hart and withdrawing him from al good workes Aug. de Pastor c. 6 to 9. 5. Thy sinnes Hereby it appeareth that Christ healed this sicke man first in his soule before he tooke away his bodily infirmity which may be an instruction for al men in bodily disease first to call for the Sacraments which be medicines of the soule As hereby also may be gathered that many diseases come for sinne and therfore can not be healed til the sinnes be remitted 10. The Sonne of man As Christ proueth vnto them that him self as man and not as God only hath power to remitte sinnes by that in al their sightes he was able to doe miracles and make the sickman sodenly arise so the Apostles hauing power graunted them to doe miracles though they be not God may in like maner haue authority from God to remitte sinnes not as God but as Gods ministers 10. In earth This power that the Sonne of man hath to remitte sinnes in earth was neuer taken from him but dureth still in his Sacraments and ministers by whom he remitteth sinnes in the Church and not in heauen only For concerning sinne there is one court of conscience in earth and an other in heauen and the iudgement in heauen foloweth and approueth this on earth as is plaine by the wordes of our Sauiour to Peter first and then to al the Apostles Whatsoeuer you shal bind vpon earth shal be bound in heauen Whatsoeuer you shal loose vpon earth shal be loosed in heauen wherevpon S. Hierom saith That Priests hauing the keies of the kingdom of heauen iudge after a sort before the day of iudgement And S. Chrysost li. 3 de Sacerd. paul post princip more at large 25. In necessity In necessity many things be done without sinne which els might not be done and so * the very chalices and consecrated iewels and vessels of the Church in cases of necessity are by lawful authority turned to profane vses which otherwise to alienate to a mans priuate commoditie is sacrilege CHAP. III. The blind Pharisees seeking his death for doing good vpon the Sabboths he meekely goeth out of the vvay vvhere the people that flocke vnto him and his Miracles are innumerable 13 Yea to his Tvvelue also hauing neede of moe vvorkmen he geueth povver to vvorke Miracles â—0 He so occupieth him self for soules that his kinne thinke him madde 22 The Scribes of Hierusalem come so farre and yet haue nothing but absurdly to blaspeme his casting out of Diuels to their ovvne damnation â—1 That the Ievves should not after their maner thinke it ynough that he is of their bloud he telleth that such rather are deere to him as keepe Gods commaundements verse 1 AND he entred againe into the Synagogue and there vvas a man there that had a vvithered hand ✠verse 2 And they
verse 8 For the vvhich cause ″ I beseeche you that you confirme charitie tovvard him ✠verse 9 For therfore also haue I written that I may knovv the experiment of you vvhether in al things you be ″ obedient ✠verse 10 And vvhom you haue pardoned any thing ″ I also For my self also that vvhich I pardoned if I pardoned any thing ″ for you ″ in the person of Christ ✠verse 11 that vve be not ″ circumuented of Satan for vve are not ignorant of his cogitations ✠verse 12 And vvhen I vvas come to Troas for the Gospel of Christ and a doore vvas opened vnto me in our Lord ✠verse 13 I had no rest in my spirit for that I found not Titus my brother but bidding them fare vvel I vvent forth into Macedonia ✠verse 14 And thankes be to God vvho alvvaies triumpheth vs in Christ IESVS and manifesteth the odour of his knovvledge by vs in euery place ✠verse 15 For vve are the good odour of Christ vnto God in them that are saued and in them that perish ✠verse 16 To some in deede the odour of death vnto death but to others the odour of life vnto life And to these things vvho is so sufficient ✠verse 17 For vve are not as very many ″ adulterating the vvord of God but of sinceritie and as of God before God in Christ vve speake ANNOTATIONS CHAP. II. â— This rebuke sufficeth This Corinthian for incest vvas excommunicated and put to penance by the Apostle as appeareth in the former Epistle c. 5. And here order is giuen for his absolution and pardoning Vvherein first vve haue a plaine example and proofe of the Apostolike povver there of binding and here of loosing there of punishing here of pardoning there of retaining sinnes here of remission Secondly vve may hereby proue that not onely amendment ceasing to sinne or repentance in hart and before God alone is alvvaies ynough to obteine ful reconcilement vvhereas vve see here his separation also from the faithful and the Sacraments and from al companie or dealing vvith other Christian men besides other bodily affliction al vvhich called of the Apostle before interitus carnis the destruction of the flesh and named here Rebuke or as the * Greeke word also importeth mulct penaltie correction chastisment were enioyned him by the Apostles commaundement in the face of the Church and by the offender patiently susteined so long Thirdly we see that it lieth in he handes of the Apostles Bishops and spiritual Magistrates to measure the time of such penance or discipline not onely according to the weight of the offence committed but also according to the weaknes of the persons punished and other respectes of time and place as to their wisedom shal be thought most agreable to the parties good and the Churches edification Lastly by this vvhole hardling of the offenders case we may refute the vvicked heresie of the Protestants that vvould make â—he simple beleeue no punishment of a mans ovvne person for sinnes coÌ„mitted nor penance enioyned by the Church nor any paines temporal or satisfaction for our life past to be necessarie but al such things to be superfluous because Christ hath satisfied ynough for all Vvhich Epicurian doctrine is refelled not onely hereby but also by the Prophets Iohn the Baptistes Christes and the Apostles preaching of penance and condigne workes or fruites of repentance to euery man in his ovvne person and not in Christes person onely and by the vvhole life and most plaine speaches and penitential canons of the holy doctors and Councels prescribing times of penance commending penance enioyning penance and continually vsing the word satisfaction in this case through out al their vvorkes as our Aduersaries them selues can not but confesse 8. I beseche you They vvhich at the beginning did beare to much vvith the offender and seemed Ioâ—h to haue him excommunicated in so austere maner yet through their obedience to the Apostle became on the other side so rigorous and so farre detested the malefactor after he vvas excommunicated that the Apostle novv meaning to absolue him vvas glad to intreate and commaund them also to accept him to their companie and grace againe 9. Obedient Though in the last chapter he discharged him self of tyrannical dominion ouer them yet he chalengeth their obedience in al things as their Pastor and Superior and consequently in this point of receiuing to mercie the penitent Corinthian Vvhereby vve see that as the power and authoritie of excommunicating so of absoluing also vvas in S. Paules person though both vvere to be done in the face of the Church els he vvould not haue commaunded or required their obedience 10. I also The Heretikes and others not vvel founded in the Scriptures and antiquitie maruel at the Popes pardons counting them either fruitles or vnlavvful or no elder then S. Gregorie But in deede the authoritie power and right of them is of Christes ovvne vvord and commission principally giuen to Peter and so aftervvard to al the Apostles and in their persons to al the cheefe Pastors of the Church vvhen it vvas said Whatsoeuer you loose in earth shal be loosed in heauen By vvhich commission the holy Bishops of old did cut of large peeces of penance enioyned to offenders and gaue peace grace or indulgence * before they had accomplished the measure of their appointed or deserued punishment and that is to giue pardon And so S. Paul here did tovvardes the Corinthian vvhom he assoiled of mere grace and mercie as the vvord donare or â—endonare doth signifie when he might longer haue kept him in penance and temporall affliction for his offence Vvherof though he had already before God invvardly repented yet vvas he iustly holden vnder this correction for some satisfaction of his fault past during the Apostles pleasure To remit then the temporal punishment or chastisment due to sinners after the offence it self and the guilt therof be forgiuen of God is an Indulgence or pardon vvhich the principal Magistrates of Gods Church by Christes vvarrant and the Apostles example haue euer done being no lesse authorised to pardon then to punish and by imitation of our Maister who forgaue * the aduouteresse and diuers other offenders not only their sinnes but also often the temporal punishments due for the same are as much giuen to mercie as to iustice 10. For you Theodorete vpon this place saith that the Apostle gaue this pardon to the Corinthian at the intercession of the blessed men Timotheus and Titus And we may read in sundrie places of S. Cyprian namely that Indulgences or remissions vvere giuen in the primitiue Church by the mediation of holy Confessors or Martyrs and by coÌ„municating the satisfactorie vvorkes of one to another to vvhich end they gaue their letters to Bishops in the behalfe of diuers their ChristiaÌ„ brethreÌ„ a thing most agreable to the
giuen vs ″ vnto edification and not to your destruction I shal not be ashamed ✠verse 9 But that I may not be thought as it vvere to terrifie you by epistles ✠verse 10 for his epistles in deede say they are sore and vehement but his bodily presence vveake and his speache contemptible ✠verse 11 let him this thinke that is such a one that such as vve are in vvord by epistles absent such also vve are in deede present ✠verse 12 For vve dare not matche or compare our selues vvith certaine that commend them selues but vve measure our selues in our selues and compare our selues to our selues ✠verse 13 But vve vvil not glorie aboue our measure but according to the measure of the rule vvhich God hath measured to vs a measure to reache euen vnto you ✠verse 14 For not as though vve reached not vnto you doe vve extend our selues beyond For vve are come as farre as to you in the Gospel of Christ ✠verse 15 not glorying aboue measure in other mens labours but hauing hope of your faith increasing to be magnified in you according to our rule abouÌ„dantly ✠verse 16 yea vnto those places that are beyond you to euangelize not in an other mans rule to glorie in those things that are prepared before ✠verse 17 But he that glorieth let him glorie in our Lord. ✠verse 18 For not he that commendeth him self the same is approued but vvhom God commendeth ANNOTATIONS CHAP. X. 4. Vveapons He meaneth the ample spiritual and Apostolical povver giuen by Christ for the punishment of false Apostles Heretikes and rebelles to Gods Church vvho are here noted specially by pride and insolence vvhich is the proper marke of such fellovves to extoll themselues aboue the measure of the science of God vvhich consisteth in humble obedience to the faith and the preachers of the same 6. To reuenge You may see hereby that the spiritual povver of Bishops is not onely in preaching the Gospel and so by persuasion and exhortation onely as some Heretikes hold to remitte or retaine sinnes but that it hath authoritie to punish iudge and condemne Heretikes and other like rebelles vvhich povver * one of the principal rebelles of this time being conuinced by the euidence of the place acknovvledgeth to be grounded vpon Christes vvord Vvhatsoeuer you binde in earth shal be bound in heauen Mat. 18 1â— applying also the vvordes spoken to Hieremie c. 1 10. Behold I appoint thee ouer Nations and kingdoms that thou plant plucke vp build and destroy to confirme and explicate the povver Apostolike here alleaged by S. Paul Mary they vvould gladly dravv this povver from the lavvful successors of the Apostles to them selues their ministers and consistories vvhich are nothing els but the shoppes and Councels of sedition and al the conspiracies of this time against the lavvful Princes of the vvorld 8. Vnto edification This great povver of the Churches censures specially of Excommunication as it vvas giuen for the good and saluation of the people so it must not be vsed against the innocent no nor yet vpon Heretikes or other offenders but vvhere and vvhen it may by likelihod benefite either the parties or the people or may be executed vvithout the hurt or perturbation of the vvhole Church as often times it can not be by reason of the multitude of offenders Vvhich caused the Apostle here to signifie that he vvould not vse his vttermost authoritie against the false Apostles vvhich disturbed them till them selues vvere in perfect obedience vnto him lest by punishing the principal offenders a greater disturbance and reuolt might fall among the people if they vvere not before in perfect obedience CHAP. XI He reasoneth the matter vvith the Corinthians vvhy they should preferre the false Apostles before him 16 And because they giue them leaue to bragge and commend themselues and to abuse them so miserably he trusteth they vvil also giue him the hearing 21 and so he beginneth and first shâ—vving himself in al Iudaical respectes vvherein onely stood al their boasting to be as they are he addeth aftervvard such a long roll of his sufferings for Christ as is incomparable verse 1 VVould God you could beare some litle of my folly but do ye also support me ✠verse 2 for I emulate you vvith the emulation of God For I haue despoused you to one man to present you a chaste virgin vnto Christ ✠verse 3 But I feare lest as the serpent seduced Eue by his subteltie so your senses may be corrupted fall ″ from the simplicitie that is in Christ ✠verse 4 For if he that commeth preache an other Christ vvhoÌ„ we haue not preached or you receiue an other-spirit vvhom you haue not receiued or an other Gospel vvhich you haue not receiued you might vvel suffer it ✠verse 5 For I suppose that I haue done nothing lesse then the great Apostles ✠verse 6 For although ″ rude in speache yet not in knovvledge but in al things we are made manifest to you ✠verse 7 Or did I commit a sinne humbling my self that you might be exalted because I euaÌ„gelized vnto you the Gospel of God gratis ✠verse 8 Other churches I spoiled taking a stipend for your ministerie ✠verse 9 And vvhen I vvas vvith you and had neede I vvas burdenous to none for that vvhich I vvanted the brethren supplied that came from Macedonia in al things I haue kept my self vvithout burden to you and vvil keepe ✠verse 10 The truth of Christ is in me that this glorying shal not be infringed tovvard me in the countrires of Achaia ✠verse 11 Vvherfore because I loue you not God doth knovv ✠verse 12 But that vvhich I doe I vvil also doe that I may cut avvay the occasion of them that desire occasion that in that vvhich they glorie they may be found euen like vs. ✠verse 13 For such false apostles are craftie vvorkes traÌ„sfiguring them selues into Apostles of Christ ✠verse 14 And no maruel for Satan him self transfigureth him self into an Angel of light ✠verse 15 It is no great matter therfore if his ministers be traÌ„sfigured as the ministers of iustice vvhose ende shal be according to their vvorkes ✠verse 16 Againe I say let no man thinke me to be foolish othervvise take me as foolish that I also may glorie a litle ✠verse 17 that vvhich I speake I speake not according to God but as it vvere in foolishnes in this substance of glorying ✠verse 18 Because many glorie according to the flesh I also vvil glorie ✠verse 19 For you do gladly suffer the foolish vvhereas your selues are vvise ✠verse 20 For you suffer if a man bring you into seruitude if a man deuoure if a man take if a man be extolled if a man strike you on the face ✠verse 21 I speake according to dishonour as though vve had been
of the Apostles confessing the faith and receiuing these things in other mens names Where the holy Doctors meane only that these prerogatiues were not geuen to him for his owne vse but for the good of the whole Church and to be imparted to euery vocation according to the measure of their callings and that these great priuileges geuen to Peter should not decay or die with his person but be perpetual in the Church in his successors Therfore S. Hierom to Damasus taketh this Rocke not to be Peters person only but his successors and his Chaire I saith he folowing no cheefe or principal but Christ ioyne my self to the communion of Peters chaire vpon that rocke I know the Church was built And of that same Apostolike Chaire S. August saith That same is the Rocke which the proud gates of Hel do not ouercome And S. Leo Our Lord would the Sacrament or mysterie of this gift so to pertaine vnto the office of al the Apostles that he placed it principally in blessed S. Peter the cheefe of al the Apostles that from him as from a certaine head he might poure out his giftes as it were through the whole body that he might vnderstand him self to be an aliene from the diuine mysterie that should presume to reuolt from the soliditie or stedfastnes of Peter 1â— Build my Church The Church or house of Christ was only promised here to be builded vpon him which was fulfilled Io. 21 1â— the foundation stone and other pillers or matter being yet in preparing and Christ him self being not only the supereminent foundation but also the founder of the same which is an other more excellent qualitie then was in Peter for which he calleth it my Church meaning specially the Church of the new Testament Which was not perfectly formed and finished and distincted from the Synagogue til whitsunday though Christ gaue Peter and the rest their commissions actually before his Ascension 18. Gates of hel Because the Church is resembled to a house or a citie the aduersarie powers also be likened to a contrarie house or towne the gates wherof that is to say the fortitude or impugnations shal neuer preuaile against the citie of Christ And so by this promis we are assured that no heresies nor other wicked attempts can preuaile against the Church builded vpon Peter which the Fathers call Peters see and the Romane Church Count saith S. Augustine the Priests from the very See of Peter and in that order of fathers consider vvho to vvhom hath succeeded that same is the rocke vvhich the proud gates of Hel do not ouercome And in an other place that is it which hath obtained the toppe of authoritie Heretikes in vaine barking round about it 19. To thee In saying to thee vvil I geue it is plaine that as he gaue the keies to him so he builded the Church vpon him So saith S. Cyprian To Peter first of al vpon vvhom our Lord built the Church and from vvhom he instituted and shevved the beginning of vnitie did he geue this povver that that should be loosed in the heauens vvhich he had loosed in earth Wherby appeareth the vaine cauil of our Aduersaries which say the Church was built vpon Peters Confession only coÌ„mon to him and the rest and not vpon his person more then vpon the rest 19. The keies That is The authoritie or Chaire of doctrine knowledge iudgement and discretion betwene true and false doctrine the height of gouernement the power of making lawes of calling Councels of the principal voice in them of confirming them of making Canons and holesom decrees of abrogating the contrarie of ordaining Bishopes and Pastors or deposing and suspending them finally the povver to dispense the goods of the Church both spiritual and temporal Which signification of preeminent power and authoritie by the vvord keies the Scripture expresseth in many places namely speaking of Christ I haue the keies of death and Hel that is the rule And againe I vvil geue the key of the house of Dauid vpon his shoulder Moreouer it signifieth that men can not come into heauen but by him the keies signifing also authoritie to open and shut as it is said Apoc. 3. of Christ who hath the key of Dauid he shutteth and no man openeth By which wordes we gather that Peters authoritie is maruelous to whom the keies that is the power to open and shut heauen is geuen And therfore by the name of keies is geuen that supereminent power which is called in comparison of the power graunted to other Apostles Bishops aud Pastors plenitude potestatis fulnes of power Bernard lib. 2. de considerat c. 8. 19. Whatsoeuer thou shal bind Al kind of discipline and punishment of offenders either spiritual which directly is here meant or corporal so farre as it tendeth to the execution of the spiritual charge is comprised vnder the word bind Of which sort be Excommunications Anathematismes Suspensions degradations and other censures and penalties or penances enioyned either in the Sacrament of Confession or in the exterior Courtes of the Church for punishment both of other crimes and specially of heresie and rebellion against the Church and the cheeâ—e pastors therof 19. Loose To loose is as the cause and the offenders case requireth to loose them of any the former bandes and to restore them to the Churches Sacraments and Communion of the faithful and execution of their function to pardon also either al or part of the penances enioyned or what debtes so euer man oweth to God or the Church for the satisfaction of his sinnes forgeuen Which kind of releasing or loosing is called Indulgence finally this whatsoeuer excepteth nothing that is punishable or pardonable by Christ in earth for he hath committed his power to Peter And so the validitie of Peters sentence in binding or loosing whatsoeuer shal by Christes promis be ratified in heauen Leo Ser. de Transfig Ser. 2. in anniuers-assumpt ad Pontif. Hilar. can 16. in Matth. Epiph. in Ancherato prepe initium If now any temporal power can shew their warrant out of scripture for such soueraine power as is here geuen to Peter and consequently to his successors by these wordes whatsoeuer thou shal binde and by the very keies wherby greatest soueraintie is signified in Gods Church as in his familie and houshold and therfore principally attributed and geuen to Christ * who in the scripture is said to haue the key of Dauid but here coÌ„municated also vnto Peter as the name of Rocke if I say any temporal potestate can shew authoritie for the like soueraintie let them chalenge hardly to be head not only of one particular but of the whole vniuersal Church 27. Workes He saith not to geue euery man according to his mercie or their faith but according to their workes August de verb. Apost Ser. 35. And againe How should our Sauiour reward euery one according to their workes if
39 And he said to them a similitude also Can the blinde leade the blinde doe not both fal into the ditch ✠verse 40 The disciple is not aboue his maister but euery one shal be perfect if he be as his maister ✠verse 41 And vvhy seest thou the mote in thy brothers eie but the beame that is in thine ovvne eie thou considerest not ✠verse 42 Or hovv canst thou say to thy brother Brother let me cast out the more out of thine eie thy self not seeing the beame in thine ovvne eie Hypocrite cast first the beame out of thine ovvne eie and then shalt thou see clerely to take forth the more out of thy brothers eie ⊢ ✠verse 43 For there is no good tree that yeldeth euil fruites nor euil tree that yeldeth good fruite ✠verse 44 For euery tree is knovven by his fruite For neither doe they gather figges of thornes neither of a bush doe they gather the grape ✠verse 45 The good man of the good treasure of his hart bringeth forth good and the euil man of the il treasure bringeth forth euil for of the aboūdance of the hart the mouth speaketh ✠verse 46 And vvhy cal you me Lord Lord and doe not the things vvhich I say ✠verse 47 Euery one that commeth to me and heareth my vvords and doeth them I vvil shevv you to vvhom he is like ✠verse 48 He is like to a man building a house that digged deepe and laid the foundation vpon a rocke And vvhen an inundation rose the riuer bette against that house and it could not moue it for it vvas founded vpon a rocke ✠verse 49 But he that heareth and doeth not is like to a man building his house vpon the earth vvithout a foundation against the vvhich the riuer did beate and incontinent it fell and the ruine of that house vvas great ANNOTATIONS CHAP. VI. 1. Neither this haue you read The Scribes and pharisees boasted most of their knovvledge of the Scriptures but our Sauiour often shevveth their great ignorance Euen so the Heretikes that novv a daies vaunt most of the Scriptures and of their vnderstanding of them may soone be proued to vnderstand litle or nothing 9. Saue a soule Hereby it seemeth that Christ as at other times lightly alvvaies did not only heale this man in body but of some correspondent disease in his soule 12. The vvholenight Our Sauiour instantly prayed alone in the mount vvithout doore al night long as a preparation to the designement of his Apostles the day after to giue example to the Church of praying instantly vvhen priests are to be ordered and a lesson to vs al vvhat vve should doe for our ovvne necessities vvhen Christ did so for other mens 13. Vvhom he named Apostles Here it is to be noted against our Aduersaries that deceitfully measure to the simple the vvhole nature and qualitie of certaine sacred functions by the primitiue signification and compasse of the names or vvordes vvhereby they be called vvith vvhom as a Priest is but an elder and a Bishop a vvatchman or Superintendent so an Apostle is nothing but a Legate or Messenger and therfore as they argue * can make no Lawes nor prescribe or teach any thing not expressed in his mandatum Know therfore against such deceiuers that such things are not to be ruled by the vulgar signification of the word or calling but by vse and application of the holy writers and in this point by Christs ovvne expresse imposition And so this vvord Apostle is a calling of Office gouernement authoritie and most high dignitie giuen by our Maister specially to the College of the Tvvelue whom he endued aboue that vvhich the vulgar etymologie of their name requireth vvith povver to bind and loose to punish and pardō to teach and rule his Church Out of vvhich roome and dignitie vvhich is called in the Psalme and in the actes a Bishoprike vvhen Iudas sel Mathias vvas chosen to supply it and vvas numbered among the rest vvho vvere as founders or foundations of our religion as the Apostle termeth them Therfore to that college this name agreeth by special imposition and prerogatiue though aftervvard it vvas by vse of the Scriptures extended to S. Paul and S. Barnabas and sometimes to the Apostles successors as also by the like vse of Scriptures to the first conuerters of countreis to the saith or their coadiutors in that function In vvhich sense S. Paul chalengeth to be the Corinthians Apostle and nameth Epaphroditus the Philippians Apostle as vve call S. Gregorie his Disciple S. Augustin our Apostles of England In al vvhich taking it euer signifieth dignitie regiment Paternitie Principalitie and Primacie in the Church of God according to S. Paul 1. Cor. 12 He hath placed in his Church first in deede Apostles c. whereby vve may see that S. Peters dignitie vvas a vvonderful eminent Prerogatiue and Soueraintie when he vvas the head not only of other Christian men but the head of al Apostles yea euen of the College of the Tvvelue And if our Aduersaties list to haue learned any profitable lesson by the vvord Apostle more profitably and truely they might haue gathered that Christ called these his principal officers Apostles or Sent him self also specially and aboue al other being Missus that is Sent and called also Apostle in the Scriptures to vvarne vs by the nature of the vvord that none are true Apostles Pastors or Preachers that are not specially sent and called or that can not shevv by vvhom they be sent and that al Heretikes therfore be rather Apostates then Apostles for that they be not sent nor duely called nor chosen to preach 14. Simon Peter in the numbering of the Apostles alvvaies first named and preferred before Andrevv his elder brother and senior by calling See Annotat. Mt. 10 2. 23. Be glad The common miseries that fall to the true preachers and other Catholike men for Christs sake as pouertie famin mourning and persecutions be in deede the greatest blessings that can be and are meritorious of the revvard of heauen Contrarievvise al the felicities of this vvorld vvithout Christ are in deede nothing but vvo and the enterance to euerlasting miserie 26. Shal blesse you This vvo pertaineth to the Heretikes of our daies that delight to haue the peoples praises and blessings and shoutes preaching pleasant things of purpose to their itching eares as did the False-Prophets vvhen they vvere magnified and commended therfore of the carnal Ievves 35 Land hoping nothing In that vve may here seeme to be moued to lend to those vvhom vve thinke not able nor like euer to repay againe it must be holder for a counsel rather then a commaundement except the case of necessitie but it may be taken rather for a precept vvherein vsurie that is to say the expectation not of the money lent but of vantage
said also to the multitudes When you see a cloude rising from the vvest by and by you say A shoure commeth and so it commeth to passe ✠verse 55 and vvhen the south vvinde blovving you say That there vvil be heate and it commeth to passe ✠verse 56 Hypocrites the face of the heauen and of the earth you haue skil to discerne but this time hovv doe you not discerne ✠verse 57 And vvhy of your selues also iudge you not that vvhich is iust ✠verse 58 * And vvhen thou goest vvith thy aduersarie to the Prince in the vvay endeuour to be deliuered from him lest perhaps he dravv thee to the iudge and the iudge deliuer thee to the exactour and the exactour cast thee into prison ✠verse 59 I say to thee thou shalt not goe out thence vntil thou pay the very last mite ANNOTATIONS CHAP. XII ◠Euery one that confesseth A Catholike man is bound to confesse his faith being called to accoumpt or examined by Iew Heathen or Heretike concerning the same Neither is it ynough to keepe Christ in his hart but he must also acknowledge him in his wordes and deedes And to deny Christ or any article of the Catholike faith for shame or feare of any worldly creature hath no lesse punishment then to be denied refused and forsaken by Christ at the houre of his death before al his Angels Which is an other maner of presence and Consistorie then any Court or Session that men can be called to for their faith in this world 11. Be not careful That the poore vnclearned Catholike should not be discouraged or make his excuse that he is a simple man not able to ansvver cunning Heretikes nor to giue a reason of his beleefe and therfore must suffer or say any thing rather then come before them our Maister giueth them comfort promising that the Holy Ghost shal euer put into their hartes at time of their appearance that vvhich shal be sufficient for the purpose not that euery one vvhich is conuented before the Aduersaries of faith should alvvaies be endeed vvith extraordinary knovvledge to dispute and confute as the Apostles and others in the primitiue Church vvere but that God vvil euer giue to the simple that trusteth in him sufficient courage and vvordes to confesse his beleefe For such an one called before the Commissioners saith ynough and defendeth him self sufficiently vvhen he ansvvereth that he is a Catholike man that he wil liue and die in that faith which the Catholike Church throughout al Christian countries hath and doth teach and that this Church can giue them a reason of al the things vvhich they demaund of him c. 14. Who hath appointed Christ refused to medle in this temporal matter partly because the demaund proceded of couetousnes and il intention partly to giue an example to Clergie men that they should not be vvithdravven by secular affaires and controuersies from their principal function of praying preaching and spiritual regiment but not vvholy to forbid them al actions pertaining to vvorldly busines specially vvhere and vvhen the honour of God the increase of religion the peace of the people and the spiritual benefite of the parties doe require In vvhich cases S. Augustin as Possidonius vvriteth vvas occupied often vvhole daies in ending vvorldly controuersies and so he vvriteth of him self also not doubting but to haue revvard therfore in heauen 21. Riche to God vvard He is riche tovvards God that by his goods bestovved vpon the poore hath store of merits and many almesmens praiers procuring mercie for him at the day of his death and iudgement vvhich is here therfore called treasure laid vp in heauen vvhere the barnes be large ynough The necessitie of vvhich almes is by Christ him self here shevved to be so great and so acceptable to God that rather then they should lacke the fruite thereof they should sel al they haue and giue to the poore 34. Where your treasure is If the riche man vvithdravven by his vvorldly treasure can not set his hart vpon heauen let him send his mony thither before him by giuing it in almes vpon such as vvil pray for him and his hart vvil solovv his purse thither CHAP. XIII He threateneth the Iewes to be forsaken vnles they doe penance 10 and confoundeth them for maligning him for his miraculous good doing on the Sabboths 18 but his kingdom the Church as contemptible as it seemeth to them now in the beginning shal spread ouer al the world 20 and conuert al 23 and what an hartsore it shal be to them at the last day to see them selues excluded from the glorie of this kingdom and the Gentils admitted in their place 31 foretelling that it is not Galilee that he feareth but that obstinate and reprobate Hierusalem vvil nedes murder him as also his messengers afore and after him verse 1 AND there vvere certaine present at that very time telling him of the Galilaeans vvhose bloud Pilate mingled vvith their sacrifices ✠verse 2 And he ansvvering said to them Thinke you that ″ these Galileans vvere sinners more then al the Galilaeans that they suffred such things ✠verse 3 No I say to you but vnles you haue penance you shal al likevvise perish ✠verse 4 As those eightene vpō vvhom the toure fel in Silóe and slevv them thinke you that they also vvere detters aboue al the men that dvvel in Hierusalem ✠verse 5 No I say to you but if you haue not penance you shal al likevvise perish ✠verse 6 And he said this similitude A certaine man had a figtree planted in his vineyard and he came seeking for fruite on it and found not ✠verse 7 And he said to the dresser of the vineyard Loe it is three yeres since I come seeking for fruite vpon this figtree and I finde not Cut it dovvne therfore vvhereto doth it also occupie the ground ✠verse 8 But he ansvvering saith to him Lord let it alone this yere also vntil I digge about it and dung it ✠verse 9 and if happily it yeld fruite but if not hereafter thou shalt cut it dovvne ✠verse 10 And he vvas teaching in their synagogue on the Sabboths ✠verse 11 And behold a vvoman that had a spirit of infirmitie eightene yeres and she vvas crooked neither could she looke vpvvard at al. ✠verse 12 Whom vvhen IESVS savv he called her vnto him and said to her Woman thou art deliuered from thy infirmitie ✠verse 13 And he imposed hands vpon her and forthvvith she vvas made straight and glorified God ✠verse 14 And the Archsynagogue ansvvering because he had indignation that IESVS had cured on the Sabboth said to the multitude Sixe daies there are vvherein you ought to vvorke in them therfore come and be cured and not in the Sabboth day ✠verse 15 And our Lord ansvvering to him said Hypocrite doth not euery one
much vnfaithfulnes by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list and on as many altars or places as he liketh We detest for al that the wicked heresie of certaine Protestants holding quite contrarie to the Zuinglians that Christ according to his Humanitie is in euery place where the Diuinitie is which is both against faith and the common rules of nature and diuinitie 21. As my Father As when he gaue them commission to preach and baptize through the world he made mention to his owne power therein so here before he institute the Sacrament of Penance and giue them authoritie to remitte sinnes lest the wicked should aske afterward by what right they do such great functions he sheweth his Fathers commission giuen to him self and then in plaine termes most amply imparteth the same to his Apostle that whosoeuer deny the Apostles their successors the Priests of Gods Church to haue right to remitte sinnes should deny consequently Christ as man to haue authoritie to doe the same 22. He breathed He giueth the Holy Ghost in and by an external signe to his Apostles not visibly and to al such purposes as afterward at whitsuntide but for the grace of the Sacrament of Orders as S. Augustine saith and that none make doubt of the Priests right in remission of sinnes seing the Holy Ghost is purposly giuen them to doe this same In which case if any be yet coÌ„tentious he must deny the Holy Ghost to be God and not to haue power to remitte sinnes It is not absurd saith S. Cyril that they forgiue sinnes vvhich haue the Holy Ghost For vvhen they remitte or reteine the Holy Ghost remitteth reteineth in them and that they doe tvvo vvaies first in Baptisme and then in Penance As S. Ambrose also li. 1 c. 7â— de poenitentia restlling the Nouatians a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do denied that Priests could remitte sinnes in the Sacrament of Penance asketh vvhy it should be more dishonour to God or more impossible or inconuenient for men to forgiue sinnes by Penance then by Baptisme seing it is the Holy Ghost that doeth it by the Priests office and ministerie in both 23. Whose sinnes Power to offer Sacrifice which is the principal function and acte of Priesthod was giuen them at the institution of the B. Sacrament the second and next special facultie of Priesthod consisting in remitting sinnes is here bestowed on them And withal the holy Sacrament of Penance implying Contrition Confession and Satisfaction in the Penitent and absolution on the Priests part is instituted for in that that expresse power and commission is giuen to Priests to remitte or reteine al sinnes and in that that Christ promiseth whose sinnes soeuer they forgiue they be of God forgiuen also and vvhose sinne they reteine they be reteined before God it folovveth necessarily that vve be bound to submit our selues to their iudgment for release of our sinnes For this vvonderful povver vvere giuen them in vaine if none vvere bound to seeke for absolution at their handes Neither can any rightly seeke for absolution of them vnles they confesse particularly at least al their mortal offences vvhether they be coÌ„mitted in minde hart vvil and congitation onely or in vvord and vvorke for Gods priests being in this Sacrament of Penauce coÌ„stituted in Christs steede as iudges in causes of our conscience can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes and the necessarie circumstances and differences of the same which can not othervvise be had of them being mortal men then by our simple sincere and distincte vtterance to them of our sinnes vvith humble contrite hart ready to take and to doe penance according to theire iniunction For that authoritie to reteine sinnes consisteth specially in enioyning satisfaction and penitential vvorkes of praying fasting almes and such like Al vvhich Gods ordinance whosoeuer condemneth or contemneth as Heretikes doe or neglecteth as some carelesse Catholikes may perhaps doe let them be assured they can not be saued Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme remitted by God onely without this Sacrament which was the old Heresie of the Nouatians Ambr. li. 1. de poâ—nit c. 2. Socrat. li. 7 Ec. hist c. 25. more then any may hope to be saued or haue his original or other sinnes before Baptisme forgiuen by God without the same SacrameÌ„t Let no man deceiue himself this is the second table or borde after shipvvrackâ— as S. Hierom calleth it Whosoeuer take not hold of it shal perish without al doubt because they contemne Gods counsel and order for their saluation And therfore S. Augustine ep 180 ioyning both together saith it is a pitiful case when by the absence of Gods Priests men depart this life aut non regenerati aut ligati that is either not regenerated by Baptisme or fast bound and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life and destruction folovveth them And S. Victor li. 2 de persecut Vandalica telleth the miserable lameÌ„tation of the people when their Priests were banished by the Arian Heretikes Who say they shal baptize these infants Who shal minister penaÌ„ce vnto vs loose vs from the bandes of sinnes c And therfore S. Cyprian very often namely ep 54 calleth it great cruelty such as Priests shal answer for at the later day to suffer any man that is poenitent of his sinnes to depart this life without this reconciliation and absolution because saith he the Lavvmaker him self Christ hath graunted that things bound in earth should also be bound in heauen and that those things might there be loosed vvhich vvere loosed before here in the Church And it is a world to see how the Heretikes wrastle with this so plaine a commission of remitting sinnes referring it to preaching to denouncing Gods threates vpon sinners and to we can not tel what els though to our English Protestants this authoritie seemeth so cleere that in their order of visiting the sicke their Ministers acknowledge chalenge the same vsing a formal absolution according to the Churches order after the special coÌ„fession of the partie But to conclude the matter let euery one that list to see the true meaning of Christs wordes and the Priests great power and dignitie giuen them by the same wordes and other marke wel these wordes of S. Chrysostome For saith he they that dvvel on the earth and conucrsein it to them is commission giuen to dispense those things that are in heauen to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels for neither to them vvas it said whatsoeuer you shal binde in earth
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
authors of al these schismes verse 1 SO let a man esteeme vs as the ministers of Christ and the dispensers of the mysteries of God ✠verse 2 Here novv is required among the dispensers that a man be found faithful ✠verse 3 But to me it is a thing of lest account to be iudged of you or of mans day but I iudge not my self neither ✠verse 4 For I am not guilty in conscience of any thing◠″ but I am not iustified herein but he that iudgeth me is our Lord. ✠verse 5 Therfore iudge not before the time vntil our Lord do come vvho also wil lighten the hiddeÌ„ things of darkenes and vvil manifest the counsels of the hartes then the praise shal be to euery man of God ⊢ ✠verse 6 But these things brethren I haue transfigured into my self and Apollo for you that in vs you may learne one not to be puffed vp against an other aboue that is vvritten ✠verse 7 For vvho discerneth thee Or vvhat hast thou that thou hast not receiued And if thou hast receiued what doest thou glorie as though thou hast nor receiued ✠verse 8 Now you are filled now are you become riche without vs you reigne I would to God you did reigne that vve also might reigne vvith you ✠verse 9 For I thinke that God hath shevved vs Apostles the last as it vvere deputed to death because vve are made a spectacle to the vvorld and to Angels and men ✠verse 10 Vve are fooles for Christ but you vvise in Christ vve vveake but you strong you noble but vve base ✠verse 11 Vntil this houre we doe both hunger and thirst and are naked and are beaten vvith buffets and are vvanderers ✠verse 12 and labour vvorking vvith our ovvne handes vve are cursed and do blesse vve are persecuted and susteine it ✠verse 13 vve are blasphemed and vve beseeche vve are made the refuse of this vvorld the drosse of al euen vntil novv ✠verse 14 Not to confound you do I vvrite these things but as my deerest children I admonish you ⊢ ✠verse 15 For if you haue ten thousand paedagoges in Christ yet not many fathers For in Christ IESVS by the Gospel I begat you ⊢ ✠verse 16 I beseeche you therfore be folovvers of me ✠verse 17 Therfore haue I sent to you Timothee vvho is my deerest sonne and faithful in our Lord vvho vvil put you in minde of my vvaies that are in Christ IESVS as euery vvhere in euery Church I teach ✠verse 18 As though I vvould not come to you so certaine are puffed vp ✠verse 19 But I vvil come to you quickly if our Lord vvil and vvil knovv not the vvordes of them that be puffed vp but the povver ✠verse 20 For the kingdom of God is not in vvordes but in povver ✠verse 21 Vvhat vvil you â— in rodde that I come to you or in charitie and the spirit of mildnes ANNOTATIONS CHAP. IIII. 4. But not iustified The Heretikes are certaine that they be in Gods grace but S. Paul though guiltie of no crime in his conscience durst not assure him self that he vvas iustified neither could take vpon him to be iudge of his ovvne hart and cogitations vvhether they vvere pure or no but the trial thereof he left onely to Gods iudging day 21. In rodde The Apostles haue povver of discipline and censures against offenders and povver of gentlenes meekenes and indulgence also to vse either punishing or pardoning according to their wisedom and according to the occasions of time and place CHAP. V. Sharply rebuking their Clergies negligence 3 him self absent excommunicateth that publike incestuous person 6 commaunding that hereafter no Christian be so tolerated in any open crime but excommunicated verse 1 THERE is plainely heard fornication among you and such fornication as the like is not among the heathen so that one hath his * fathers vvife ✠verse 2 And you are puffed vp and haue not mourned rather that he might be taken avvay from amoÌ„g you that hath done this deede ✠verse 3 â— I in deede absent in body but present in spirit haue already iudged as present him that hath so done ✠verse 4 in the name of our Lord IESVS Christ â— you being gathered together and my spirit â— vvith the vertue of our Lord IESVS ✠verse 5 to deliuer such an one â— to Satan for the destruction of the flesh that the spirit may be saued in the day of our Lord IESVS Christ ✠verse 6 Your glorying is not good Knovv you not that a litle leauen corrupteth the vvhole paste ✠verse 7 Purge the old leauen that you may be a nevv paste as you are azymes For our Pasche Christ is immolated ✠verse 8 Therfore â— let vs feast not in the old leauen nor in the leauen of malice and vvickednes but in the azymes of sinceritie and veritie ⊢ ✠verse 9 I vvrote to you in an epistle Not to keepe companie vvith fornicatours ✠verse 10 I meane not the fornicatours of this vvorld or the couetous or the extorsioners or seruers of Idols othervvise you should haue gone out of this vvorld ✠verse 11 But novv I vvrote to you not to keepe companie if he that is named a brother be a fornicatour or a couetous person or a seruer of Idols or a railer or a drunkarde or an extorsioner vvith such an one ″ not so much as to take meate ✠verse 12 For vvhat is it to me to iudge of them that are vvithout Do not you iudge of them that are vvithin ✠verse 13 for them that are vvithout God vvil iudge Take away ″ the euil-one from among your selues ANNOTATIONS CHAP. V. 2. I absent S. Paul here vseth his Apostolike povver of binding this incestuous person excommunicating him by his letters and Mandaâ—â—â— though absent 4. You being gathered Though he commaunded the acte should be done in the face of the Church as such sentences and censures be at this day executed also yet the iudgement and authoritie of giuing sentence vvaâ— in him self and not in the vvhole multitude as the Protestants and the popular Sectaries affirme for the povver of binding and loosing vvas not giuen to the vvhole Church but as in the persons of the Prelats to them for the benefite of the vvhole Vvherevpon S. Chrysostome vpon those vvordes Dic Ecclesia Tel the Church Mat. 18 Complaine to the Church that is saith he to the Prelats and Presidents thereof 4. With the vertue Al such great povver ouer sinners is holden and exercised in the name and vertue of CHRIST IESVS And vvhosoeuer setteth light by it despiseth our Lordes name and povver 5. To Satan To assure vs that al excommunicate persons be in the povver and possession of the Diuel and quite out of Christes protection as soone as they be separated by the Churches
sentence from her body and the Sacraments and felovvship of Christian Catholike men it pleased God to giue povver to the Apostles and Prelates in the primitiue Church to cause the Diuel straight vpon their sentence of excommunication to inuade the body of the excommunicate and to torment him corporally so Christ excommunicated Iudas and the Diuel entered into him and he vvent forth of the happie felovvship of the Apostles Io. 13 27. so this Apostle excommunicated Alexander and Hymepaeus and Satan straight tooke them 1 Tim. 1. Yet it is thought that S. Peter excommunicated Anauias and Sapphîra and for signe of his povver and terrour of the sentence strooke them both starke dead De mirabil S. Scriptura li. 3 c. 16 apud D. August Vvhich miraculous povver though it be not ioyned novv to that sentence yet as far as concerneth the punishment spiritual vvhich it specially appartaineth vnto it is as before and is by the iudgement of the holy Doctors Cypr. ep 62. nu 3. Chrys in 1 Tim. 1. ho. 5. Ambros in 1 Tim. 1. Hiero. ep ad Heliod c. 7. August de cor gra c. 15. the terriblest and greatest punishment in the vvorld yea far passing al earthly paine and torment of this life and being a very resemblance of damnation and so often called by the Fathers namely by S. Augustine And by this spiritual svvord saith S. Cyprian al must die in their soules that obey not the Priests of Christ in the nevv lavv as they that vvere disobedient to the iudges of the old lavv vvere slaine vvith the corporal svvord Vvould God the vvorld knevv vvhat a maruelous punishment Christ hath appointed the Priests to execute vpon the offenders of his lavves and specially vpon the disobedient as Heretikes namely 8. Let vs feast The Paschal lambe vvhich vvas the most expresse figure of Christ euery vvay * vvas first sacrificed and aftervvard eaten vvith azymes or vnleauened bread so Christ our Paschal being then nevvly sacrificed on the Crosse is recommended to them as to be eaten vvith al puritie and sinceritie in the holy Sacrament Vvhich mysterie the holy Church in these vvordes commendeth to the faithful euery yere at the feast of Easter 11. Not to take meate It is not meant that vve should separate our selues corporally from al sinners or that vve might refuse to liue in one Church or felovvship of Sacraments vvith them vvhich vvas the errour and occasion of the Donatistes great schisme nor that euery man is straight after he hath committed any deadly sinne excommunicated as some Lutherans hold but that vve should auoid them vvhen the Church hath excommunicated them for such though in minde and condemnation of their faults euery one ought to be alvvaies far from them As for the Heathen and Pagans vvhich be not vnder the Churches discipline and at that time in external vvorldly affaires dealt vvith Christians and liued amongest them vvhether they vvould or no the Apostle did not forbid Christians their companie 13. The euil one He concludeth that though they can not nor him self neither cut of the Heathen that be publike offenders yet the il person by him excommunicated being one of their ovvne body they may cut of as is aforesaid and auoid his company Vpon vvhich commaundement of the Apostle vve see that vve are bound by Gods vvord to auoid al companie and conuersation vvith the excommunicate except in cases of necessitie and the spiritual profite of the person excommunicated CHAP. VI. He rebuketh them for going to lavv before Iudges that vvere not Christians 9 telling that extorsion as many other offenses likevvise is a mortal sinne 12 And vvith diuers reasons he inueigheth against fornication bidding also to flee al occasion thereof verse 1 DARE any of you hauing a matter against an other to be iudged before the vniust and not before the saincts ✠verse 2 Or knovv you not that the saincts shal iudge of the vvorld And if the vvorld shal be iudged by you are you vnvvorthie to iudge of the lest things ✠verse 3 Knovv you not that vve shal iudge Angels hovv much more secular things ✠verse 4 If therfore you haue secular iudgements the contemptible that are in the Church set them to iudge ✠verse 5 I speake to your shame So is there not among you any vvise man that can iudge betvvene his brother ✠verse 6 but brother vvith brother ″ contendeth in iudgement and that before infidels ✠verse 7 Novv certes there is plainely ″ a fault in you that you haue iudgements amōg you Vvhy do you not rather take vvrong vvhy do you not rather suffer fraude ✠verse 8 But your selues doe vvrong and defraude and that to the brethren ✠verse 9 Knovv you not that the vniust shal not possesse the kingdom of God Do not erre Neither fornicatours nor seruers of Idols nor aduouterers nor the effeminat nor the liers vvith mankinde ✠verse 10 nor theeues nor the couetous nor drunkards nor railers nor extorsioners shal possesse the kingdom of God ✠verse 11 And these things certes you vvere but you are vvashed but you are sanctified but you are iustified in the name of our Lord IESVS Christ and in the Spirit of our God ✠verse 12 Al things are lavvful for me but al things are not expedient Al things are lavvful for me but I vvil be brought vnder the povver of none ✠verse 13 The meate to the belly and the belly to the meates but God vvil destroy both it and them and the body not to fornication but to our Lord and our Lord to the body ✠verse 14 But God both hath raised vp our Lord and vvil raise vp vs also by his povver ✠verse 15 Knovv you not that your bodies are the members of Christ Taking therfore the members of Christ shal I make them the members of an harlot God forbid ✠verse 16 Or knovv you not that he which cleaueth to an harlot is made one body For they shal be saith he tvvo in one flesh ✠verse 17 But he that cleaueth to our Lord is one spirit ✠verse 18 Flee fornication Euery sinne vvhatsoeuer a man doeth is vvithout the body but he that doth fornicate sinneth against his ovvne body ✠verse 19 Or knovv you not that your members are the temple of the holy Ghost vvhich is in you vvhom you haue of God and you are not your ovvne ✠verse 20 For you are bought vvith a great price Glorifie and beare God in your body ANNOTATIONS CHAP. VI. 6. Contendeth in iudgement To be giuen much to brabling and litigiousnes for euery trifle to spend a pound rather then lose a peny the Apostle much reprehendeth in Christian men For a Christian man to dravv an other to the iudgements seates and courtes of Heathen Princes vvhich then onely reigned and not to suffer their controuersies and quarels to be taken vp among them selues brotherly and
or from him self to change euery yere or in euery epistle to forme of his former teaching to come daily vvith nevv deuises repugnant to his ovvne rules vvere not agreable to an Apostle and true teacher of Christ but proper to false prophets and Heretikes Vvhereof vve haue notorious examples in the Protestants vvho being destitute of the spirit of peace concord constancie vnitie and veritie as they varie from their ovvne vvritings vvhich they retract reforme or deforme continually so both in their preachings forme of Seruice they are so restles changeable and repugnant to them selues that if they vvere not kept in avve vvith much a do by temporal lavves or by the shame and rebuke of the vvorld they vvould coine vs euery yere or euery Parliament nevv Communions nevv faithes and nevv Christes as you see by the manifold endeuours of the Puritans And this to be the proper note of false Apostles and Heretikes see in S. Irenâ—us li. â— c. 18. and Tertul. de praescript S. Basil ep 82. 22. Hath sealed The learned Diuines proue by this place and by the like in the fourth to the Ephesians that the Sacrament of Baptisme doth not onely giue grace but imprinteth and sealeth the soule of the baptized vvith a spiritual signe marke badge or token vvhich can neuer be blotted out neither by sinne heresie apostasie nor other vvaies but remaineth for euer in man for the cognisance of his Christendom and for distinction from others vvhich vvere neuer of Christes fold by vvhich also he is as it were consecrated and deputed to God made capable and partaker of the rightes of the Church and subiect to her lavves and discipline See S. Hierom in 4. Ephes S. Ambrose li. 1 de Sp. sancto cap. 6. S. Cyril Hierosol Catechesi â—7 at the end and S. Dionysius Areopag c. 2. Eccl. Hierarch The which fathers expresse that spiritual signe by diuers agreable names vvhich the Church and most Diuines after S. Augustine call the character of Baptisme by the truth and force of vvhich spiritual note or marke of the soul he specially conuinceth the Donatistes that the said Sacrament though giuen and ministred by Heretikes or Schismatikes or vvho els so euer can neuer be reiterated See ep â—7 li. 6 cont Donatist cap. 1. li. 2 cont Parmenianum 6. 1â— As the like indeleble characters giuen also by the Sacraments of Confirmation and Orders do make those also irreiterable and neuer to be receiued but once Vvhereas al other Sacraments sauing these three may be often receiued of the self same person And that holy Orders can not be iterated see S. Augustine li. 2 cont Parmen c. 13. li. de bono coniug c. 24. and S. Gregorie li. 2 Rggist ep 32. The like of Confirmation is decreed in the most auÌ„cient Councel Tarracon cap. 6. Finally that this character is giuen onely by these said three Sacraments and is the cause that none of them can be in any man repeated or reiterated see the decrees of the Councels Florentine and Trent Vvhich yet is no nevv deuise of them as the Heretikes falsely affirme but agreable as you see both to the Scriptures and also to the auncient fathers and Councels â—4 Not because vve ouerrule Caluin and his seditious Sectaries vvith other like vvhich despise dominion as S. Iude describeth such vvould by this place deliuer them selues from al yoke of spiritual Magistrates and Rulers namely that they be subiect to no man touching their faith or for the examination and trial of their doctrine but to God and his vvord onely And no maruel that the male factors and rebelles of the Church vvould come to no tribunal but Gods that so they may remaine vnpunished at least during this life for though the Scriptures plainely condemne their heresies yet they could vvrithe them selues out by false gloses constructions corruptions and denials of the bookes to be Canonical if there vvere no lavves or iudicial sentence of men to rule and represse them Notvvithstanding then these vvordes of S. Paul vvhereby onely tyrannical insolent and proud behauiour and indiscrete rigor of Prelates or Apostles tovvards their flockes is noted as also in the first of S. Peter cap. 5. the Greeke vvord in these places and in the Gospel Mt. 20 25. Mr. 10 42. signifying lordly and insolent dominion yet he had and exercised iust ruâ—e preeminence and prelacie ouer them not onely for their life but also and principally touching their faith for he might did call them to account for the same and excoÌ„municated heretikes for foresaking their faith 1 Cor. 4 5. 2 Cor. 10 4. 13 10. 1 Tim. 1 20. Tit. â— 11. And al Christian men are bound to obey their lavvful Prelates in matters of faith and doctrine specially and must not vnder that ridiculous pretence of obeying Gods vvord onely vvhich is the shifte of al other Heretikes as Anabaptistes Arians and the like as vvel as the Protestants disobey Gods Church Councels and their ovvne Pastors and Bishops vvho by the Scriptures haue the regiment of their soules and may examine and punish as vvel Iohn Caluin as Simon Magus for falling from the Catholike faith for though God alone be the Lord author and giuer of faith yet they are his * cooperators and coadiutors by vvhom the faithful do beleeue and be preserued in the true faith and be defended from vvolues vvhich be Heretikes seeking to corrupt them in the same And this same Apostle * chalengeth to be their father as he that begat and formed them by his preaching in Christ CHAP. II. Prosecuting the true cause vvhich in the last chapter he gaue of his not comming 6 he pardoneth novv after some part of penance him that for incest he excommunicated in the last epistle requiring them obediently to consent therevnto 12 Then of his going from Troâ—â— into Macedonia God euery vvhere giuing him the triumph verse 1 AND I haue determined vvith my self this same thing not to come to you againe in sorovv ✠verse 2 For if I make you sorie and who is it that can make me glad but he that is made sorie by me ✠verse 3 And this same I vvrote to you that I may not vvhen I come haue sorovv vpon sorovv of the vvhich I ought to reioyce trusting in you al that my ioy is the ioy of you al. ✠verse 4 For of much tribulation and anguish of hart I vvrote to you by many teares not that you should be made sorie but that you may knovv vvhat charitie I haue more aboundantly tovvard you ✠verse 5 And if any man hath made sorovvful not me hath he made sorovvful but in part that I burden not al you ✠verse 6 To him that is such a one ″ this rebuke sufficeth that is giuen of many ✠verse 7 so that coÌ„trariewise you should rather pardon and comfort him lest perhaps such an one be svvallovved vp vvith ouer great sorovv âœ
mutual entercourse that is betvvene the members of Christes mystical body and very ansvverable to Gods iustice * vvhich by supply of the one sort that aboundeth standeth entire in respect of the other sort also that wanteth In vvhich kinde the Apostle confesseth that him self by his suffering and tribulations supplieth the vvantes of such passions as Christ hath to suffer not in his ovvne person but in his body vvhich is his Church Vvherevpon vve inferre most assuredly that the satisfactorie and penal vvorkes of holy Sainctes suffered in this life be communicable and applicable to the vse of other faithful men their fellovv-members in our Lord and to be dispensed according to euery ones necessitie and deseruing by them vvhom Christ hath constituted ouer his familie and hath made the dispensers of his treasures 10. In the person of Christ For that many might of ignorance or pride reproue the practise of Gods Church and her Officers or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort S. Paul doth purposely and precisely tell them that he doth giue pardon as Christes Vicar or as bearing his person in this case and therfore that no man may maruel of his povver herein except he thinke that Christes povver authoritie and commission is not sufficient to release temporal punishment due to sinners And this to be the proper meaning of these vvordes In the person of Christ and not as the Protestants vvould haue it the better to auoid the former conclusion of the Apostles giuing indulgence In the face or sight of Christ you may easily vnderstand by the Apostles like insinuation of Christes povver vvhen he committed this offender to Satan affirming that he gaue that sentence in the name and vvith the vertue or povver of our Lord IESVS CHRIST In al vvhich cases the Protestants blindnes is exceding great vvho can not see that this is not the vvay to extol Christes povver to deny it to his Priests seing the Apostle chalengeth it by that that Christ hath such povver that him self doth it in his name vertue and person So novv in this and in no other name giue Popes and Bishops their pardons Vvhich pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen is not so great a matter as the remission of the sinne it self vvhich yet the Priests * by expresse commission do also remitte 11. Circumuented of Satan Vve may see hereby that the dispensation of such discipline and the releasing of the same be put into the povver and handes of Gods ministers to deale more or lesse rigorously to pardon sooner or later punish longer or shorter vvhile as shal be thought best to their vvisedom for the end of al such correction or pardoning must be the saluation of the parties soul as the Apostle noted 1 Cor. 5 5. Vvhich to some and some certaine times may be better procured by rigour of discipline then by indulgence to some others by leuitie and humane dealing so pardoning of penance is called in old Councels rather then by ouermuch chastisemeÌ„â— for consideration vvhereof in some ages of the Church much discipline great penance and satisfaction vvas both enioyned and also vvillingly susteined and then vvas the lesse pardoning and fevver indulgences because in that voluntary vse and acceptation of punishment and great zeale and feruor of spirit euery man fulfilled his penancÌ„e and fevv asked pardon Novv in the fall of deuotion and lothsomnes that men commonly haue to do great penance though the sinnes be far greater then euer before yet our holy mother the Church knovving vvith the Apostle the cogitations of Satan hovv he vvould in this delicate time driue men either to desperation or to forsake Christ and his Church and al hope of saluation rather then they vvould enter into the course of canonicall discipline enioyneth small penance and seldom vseth extremitie vvith offenders as the holy Bishops of the primitiue Church did but condescending to the vveaknes of her children pardoneth exceding often and much not onely al enioyned penance but also al or great partes of vvhat punishment temporal so euer due or deserued either in this vvorld or in the next As for the Heretikes vvhich neither like the Churches lenitie and pardoning in these daies nor the old rigor of the primitiue Church they be like to the Ievves â— that condemned Iohn the Baptist of austeritie and Christ of to much freedom and libertie not knovving nor liking in deede either Christes ordinance and commission in binding or loosing or his prouidence in the gouernement of the Church 17. Adulterating The Greeke vvord signifieth to make commoditie of the vvord of God as vulgar Vinteners do of their vvine Vvhereby is expressed the peculiar trade of al Heretikes and exceding proper to the Protestants that so corrupt Scriptures by mixture of their ovvne phantasies by false traÌ„slations glosses colorable and pleasant commentaries to deceiue the tast of the simple as tauerners and tapsters do to make their vvines salable by manifold artificial deceites The Apostles contrarievvise as all Catholikes deliuer the Scriptures and vtter the vvord of God sincerely and entirely in the same sense and sort as the fathers left them to the Church interpreting them by the same Spirit by vvhich they vvere vvritten or spoken CHAP. III. Lest the Iudaical false Apostles should obiect againe that he praiseth him self he saith that the Corinthians are his commendation and they in their hartes being iustified by his ministerie he thereof inferreth that the ministers of the nevv Testament are farre more glorious them they of the old 12 and our people more lightened then theirs verse 1 BEGIN we againe to commend our selues or do vve neede as certaine epistles of commendation to you or from you ✠verse 2 Our epistle you are vvritten in our hartes vvhich is knovven and read of al men ✠verse 3 being manifested that you are ″ the epistle of Christ ministred by vs vvritten not vvith inke but vvith the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart ✠verse 4 And such confidence vve haue by Christ God ✠verse 5 not that vve be sufficient to thinke any thing ″ of our selues as of our selues but our sufficience is of God ✠verse 6 Vvho also hath made vs meete ministers of the nevv â—estament not in the letter but in the Spirit For ″ the letter killeth but the Spirit quickeneth ✠verse 7 And if the ministration of death with letters figured in stones vvas in glorie so that the children of Israël could not behold the face of Moyses for the glorie of his countenaÌ„ce that is made void ✠verse 8 how shal not the ministration of the Spirit be more in glorie ✠verse 9 For if the ministratioÌ„ of damnation be in glorie
the dead that he may be in al things holding the primacie ✠verse 19 because in him it hath vvel pleased al fulnes to inhabite ✠verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen ✠verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes ✠verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him ✠verse 23 if yet ye coÌ„tinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister ✠verse 24 Vvho novv reioyce in suffering for you and â— do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH ✠verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God ✠verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes ✠verse 27 to vvhoÌ„ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie ✠verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS ✠verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâ—â—â—â—â—plish that â—â—â—â—teth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâ—es or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialâ—y such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâ—llovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâ—e to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also 〈…〉 sor being no more iniurious to Christeâ— death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ— but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheâ—â—a that is according to Origens exposition iâ— li. 〈◊〉 ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ— to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustâ—nance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to 〈◊〉 Christ and to sacrifice to Angelâ—â— or vvith Iudaisme to receive any 〈…〉 of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh ✠verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌ„ding vnto the knovvledge of the mysterie of God the Father of Christ IESVS ✠verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde ✠verse 4 But this I say that no man deceiue you in loftines of vvordes ✠verse 5 For although I
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
and 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
of the last iudgement but of the Sees or Consistories of Bishops and Prelates and of the Prelates them selues by vvhom the Church is novv gouerned As the iudgement here giuen can be taken no othervvise better then of that vvhich vvas said by our Sauior Mat. 18. Whatsoeuer you binde in earth shal be bound in heauen and therfore the Apostle saith What haue I to doe to iudge of them that are vvith out 4. And the soules He meaneth saith S. Augustine in the place alleaged the soules of Martyrs that they shal in the meane time during those thousand yeres vvhich is the time of the Church militant be in heauen vvithout their bodies and reigne vvith Christ for the soules saith he of the godly departed are not separated from the Church vvhich is euen novv the kingdom of Christ for els there should be kept no memorie of them as the altar of God in the communicating of the body of Christ neither should it auaile to hasten to Baptisme in the perils of death for feare of ending our life vvithout it nor to hasten to be reconciled if vve fortune for penence or of il conscience to be separated from the same body And vvhy are al these things done but for that the faithful departed also be members of the Church And though for an example the Martyrs be onely named here yet it is meanâ— of others also that die in the state of grace 5. The rest liued not The rest vvhich are not of the happie number aforesaid but liued and died in sinne reigne not vvith Christ in their soules during this time of the nevv Testament but are dead in soule spiritually and in body naturally til the day of iudgement S. August ibidem 3. This is the first resurrection As there be tvvo regenerations one by faith vvhich is novv in Baptisme and an other according to the flesh vvhen at the later day the body shal be made immortal and incorruptible so there are tvvo resurrections the one novv of the soules to saluation vvhen they die in grace vvhich is called the first the other of the bodies at the later day S. August liâ— 20 de Ciuiâ— c. 6. 6. They shal be Priests It is not spoken saith S. Augustine li. 20 de Ciuit. c. 10 of Bishops and Priestâ— onely vvhich are properly novv in the Church called Priests but as vve call al Christians for the mystical Chrisme or ointment so al Priests because they are the members of one Priest of vvhom the Apostle Peter saith A holy people a kingly Priesthod Vvhich vvordes be notable for their learning that thinke there be none properly called Priests novv in the nevv Testament no othervvise then al Christian men and vvomen and a confusion to them that therfore haue turned the name Priests into Ministers 7. Satan shal be loosed In the vvhole 8 chapter of the said 20 booke de Ciuitate Dei in S. Augustine is a notable commentarie of these vvordes Vvhere first he declareth that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God prouing that vvhether he be bound or loose he can neuer seduce the same The same saith he shal be the state of the Church at that time vvhen the Diuel is to be loosed euen as since it vvas instituted the same hath it been shal be at al time in her children that succede eche other by birth death And a litle after This I thought vvas therfore to be mentioned left any man should thinke that during the litle time wherein the Diuel shal be loosed the Church shal not be vpon the earth he either not finding it here vvhen he shal be leâ— loose or consuming it vvhen be shal by al meanes persecute the same Secondly he declareth that the Diuel to be bound is nothing els but not to be permitted by God to exercise al his force or fraude in tentations as to be loosed is to be suffered by God for a small time that is for three yeres and a halfe to practise and proue al his povver and artes of tentations against the Church and her children and yet not to preuaile against them Thirdly this Doctor shevveth by vvhat great mercie our Lord hath tied Satan and abridged his povver during the vvhole millenarie or thousand yeres vvhich is al the time of the nevv Testament vntil then vvith vvhat vvisedom he permitteth him to breake loose that litle time of three yeres and sixe moneths tovvard the later day vvhich shal be the reigne of Antichrist Lastly he shevveth vvhat kinde of men shal be most subiect to the Diuels seductioÌ„ euen such as novv by tentation of Heretikes goe out of the Church and vvho shal auoid it By al vvhich vve may confute diuers false expositioÌ„s of old late Heretikes first the auÌ„cient sect of the Millenaries that grounded vpon these thousand yeres named by the Prophet this heresie that there should be so many yeres after the resurrectioÌ„ of our bodies in vvhich vve should reigne vvith Christ in this vvorld in our bodies in al delites and pleasures corporal of meates drinkes and such like vvhich they called the first resurrection of vvhich heresie Cerinthus vvas the author Epiph. haer 77. in fine Hiero. Câ—mment in c. 19 Mat. August har 8 ad Quodvulâ— Deum Eusâ—bius also li. 3 historia c. 33 shevveth that some principal men vvere in part though after a more honest maner coÌ„cerning those corporal delicacies of the same opinion by misconstruction of these vvordes of S. Iohn Vvhereby vve learne and al the vvorld may perceiue the holy Scriptures to be hard vvhen so great clerkes did erre and that there is no securitie but in that sense vvhich the Church allovveth of The late Heretikes also by the said S. Augustines vvordes are fully refuted affirming not only that the Church may be seduced in that great persecution of the Diuels loosing but that it hath been seduced euen a great peece of this time vvhen the Diuel is bound holding that the very true Church may erre or fall from truth to errour and idolatrie yea vvhich is more blasphemie that the cheefe gouernour of the Church is Antichrist him self and the very Church vnder him the vvhooâ—e of Babylon and that this Antichrist vvhich the Scriptures in so many places and here plainely by S. Augustines exposition testifie shal reigne but a small time and that tovvard the last iudgement hath been reuealed long sithence to be the Pope him self Christs ovvne Vicar and that he hath persecuted the Saincts of their secte for these thousand yeres at the least Vvhich is no more but to make the Diuel to be loose and Antichrist to reigne the vvhole thousand yeres or the most part thereof that is almost the vvhole time of the Churches state in the new TestameÌ„t vvhich is against this and other Scriptures euidently appointing that to be the time of
It remitteth venial sinnes Confessing of Christ and his truth Act. 9. The Gospel on the 2. Sunday in Aduent Luc. 7 18. Esa 35 5. 61 1. Mal. 3 1. Luc. 16 16. Mal. 4 5. Luc. 7 31. Mt. 3 4. Luc. 10 13. Luc. 10 21. The Gospel vpoÌ„ S. Matthias day Feb. 24. and vpon S. Francis day Octob. 4. and for many Martyrs Eremitical life Elias Penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dionys Eccl. hier c. 3. in initio Mt. 18. â— The commaundements possible Mr. 2 23. Lu. 6 â— 1. Re. 21 4. Leu. 24 9. Nu. 28 9 Ose 6 6. ⸬ See the annotatioÌ„ chap. 9 13. Mr. 3 1 Lu. 6 6. Es 42 1 Luc. 11 14. Mar. 3 22 ⸬ Therfore the Kingdom of heretikes can not possibly stand because it is alwayes ful of diuisioÌ„ and dissension ⸬ It is a mans owne free wil and election to be a good tree or an il tree to bring forth good fruites or bad S. Augustine vpon this place li. 2. c. 4 de actis cum Fâ—lic Manichaeâ— THE GOSPEL vpon vvenesday the first weeke of Lent Ion. 2 â— Ion. 3 5. 3. Reg. 10 1. Luc. 11. 24. 2. Pet. 2 20. Mar. 3 31. The Gospel vpoÌ„ the day of the Seuen Brethren c. Iulij â—0 Luc. 8. 20. Neuters in religion Ep. â—8 Final impenitence Remission of sinnes in the Church Purgatorie Al Heresies alleage Scriptures Mr. 4 1. Lu. 8 4. ⸬ When Gods word is preached they proprely haue eares to heare that haue hartes to obey and they hearing do not heare which heare by sense of their body and obey not by consent of their hartes Aug. de dono perseu c. 14. Luc. 10 23. The Gospel vpoÌ„ the 5 Sunday after the Epiphanie The Gospel vpoÌ„ the â— Sunday after the Epiphanie Mar. 4 30. Luc. 13 18. Psa 77 2. ⸬ Nor God then but the Diuel is the author of all euil The Gospel for Virgins other holy women ⸬ Here also are signified good and bad in the Church Mr. 6 1. Luc. 4 16. Difference of merites and rewardes God is not the author of euil Iren. apud Euseb li. 5. c. 19. Calu. li. 2 Instit c. 4. Good and euil in the Church Mar. 6 14. Lu. 9 7. 3 19. ` brother Philips ⸬ A wicked and rash othe and more wickedly fulfilled because an vnlawfull othe bindeth no maÌ„ ⸬ S. Iohns disciples at this time had wel learned their duety toward Christ Mar. 6 31 Lu. 9 10 Io. 6 2. The Gospel vpon the Octaue of S. Peter and S. Paul Iulij 6. Mar. 6 46. Io. 6 16. ⸬ NotwithstaÌ„ding the infirmities of them that gouerne the Churche yet Christ sustaineth them and holdeth them vp yea and by them whatsoeuer they are he vpholdeth and preserueth his Church ⸬ See before chap. 9 20. Hiero. in Epitaph Paula c. 6. Sacrilege against holy Relikes Eremites Peters Primacie Mr. 7 1. The Gospel vpoÌ„ wensday the 3. weeke in Lent Exo. 20 12. Leu. 20 9. Esa 29 13. The Gospel vpoÌ„ Thursday the fifth weeke in Lent Mr. 7. 25. ⸬ It were a straunge case that Christ should commend in this woman a sole faith without good workes that is to say a dead faith such as could not worke by loue and which S. Iames doubted not to call the faith not of Christians but of Diuels Aug. de Fid. Op. c. 1â— Mr. 8 1. ⸬ Here we see againe that the people must not be their owne caruers nor receiue the Sacraments or other spiritual sustenance immediatly of Christ or at their owne haÌ„d but of their spiritual gouerners 1. Cor. 14. The difference betwene the Iewish traditions here reprehended and the Churches Apostolical traditions â— Thes 2 15. 1. Cor. 11. * Act. 15. a Aug. Ser. de teÌ„p 251. See 1. Cor. 16 2. b Epiph. har 75 c Hiero. ep 54 ad Marcel coÌ„t Mont. * Luc. 2 37 Tob. 12. Iudith c. 8 Esth 4. Luc. 10 16 * Mat. 18 17. Difference of meates Catholike abstinence Gen. 3. Mar. 8 12. Luc. 12 54. Mat. 12 39. Mar. 8 14. Lu. 12 1. Mat. 14 17. 15 34. The Gospel vpoÌ„ SS Peter and Paules day Iun. 29. And in Cathedra Petri Roma Ian. 18. Antiochia Febr. 22. And Petri ad vincula Aug. 1. And on the day of the creation and coronation of the Pope and on the Anniuersarie thereof Mar. 8 27. Luc. 9 18. Io. 1 42. ⸬ That is a Rocke Io. 21 15. ⸬ This word in Hebrew signifieth an aduersarie as 3 Reg. 5 4. and so it is taken here THE GOSPEL for a Martyr that is a bishop Mar. 9 1 Luc. 9 27. OF PETERS PRIMACIE Hilar. can 6 in Mat. li. 6. de Trinit Chrys ho. 55 in Mat. Basil li. 1 adu Eunom PETER Cyril li. â— c. 12 Com. in Io. Hilar. in hunc loâ—uÌ„ Basil li. de poenit 2 Mt. 5. 14. 3 Luc. 22. 19. Thou art Cephah and vpon this Cephah rocke Aug. li. 1 retr c. 21. 〈…〉 in Ps 69. de verb. Do. sec Io. ser 49. ser 15. 16. 26. 29 de Sanctis Annot in Iob c. 30. * Theodor. li. 5 haer Fabul c. de poenit Hiero. ep 7 to 2. Psal cont part Donat to 7. Leo ep 89. Psal cont part Donati De vtil â—â—ed c. 17. Cyp. epist 73. Greg. li. 4. ep â—2 ind 11. The dignities of the keies Apoc. 1. Esa â—2 22 Esa 22. Apoc. â— Good workes Freewill The TRANSFIGVRATION of our Lord celebrated in the Church the 6. of Aug. Mr. 9 2. Luc. 9 28. 2. Pet. 1 17. The Gospel of the said feast of the 2. Sunday in Lent and on the Saterday before Mal. 4 5. Mar. 9 14. Luc. 9 37. Mr. 9 31 Luc. 9 44. ⸬ These didrachmes were peeces of money which they payed for tribute ⸬ This stater was a double didrachme and therfore was payed for two Christ can exhibite his body vnder what forme he list Saincts after their death deale with and for the liuing Holy places 2. Pet. 1 18. Exo. 3 â— Deuotion and Pilgrimage to the same The holy land Elias Luc. c. 17. Mal. 4 5. True miracles onely in the Cath. Church Mt. 10. 1. Cor. 13. Hiero. in vita S. Hi lariâ—nis Niceph. li. 6 c. 17. Gregorius Than maturgus Prayer and Fasting Greg. Niss de vit Gregorij The priuileges and exemptions of the Clergie Peters praeminence Mr. 9 34. The Gospel on Michelmas day Septemb. 29. And vpon his Apparition Maij 8. Luc. 9 46. ⸬ Humility innocencie simplicity coÌ„mended to vs in the state and person of a childe Mr. 9 42. Lu. 17 2 Mt. 5 30 Mar. 9 43. Luc. 19 10. Lu. 15 4 Luc. 17 3. The Gospel vpoÌ„ Tuesday the 3 weeke in Lent Deu. 19 15. ⸬ That is as S. ChrysostoÌ„ here expoundeth it tell the Prelates and cheefe Pastours of the Church for they haue iurisdiction to binde and loose such offenders by the wordes folowing v. 18. ⸬ Al ioyning together in the vnity of Christes Churche in Councels
it is Apostolical doctrine that men may do or vvorke iustice and that so doing they be iust by their workes proceding of Gods grace not by faith or imputation onely Hovv Christ is our only Aduocate How Angels Saincts men aliue are our aduocates Sainctes in heauen pray for vs. Iren. li. 3. c. 33. li. 5 post med The B. virgin is our aduocate D. Hiero. in Mat. c. 18. Angels are our protectors The Catholike Church is the only true Church Not only faith Al Heretikes are antichrists the foreruÌ„ners of the great Antichrist The marke of al heretikes is their going out of the Catholike societie The Catholikes can not be proued to haue gone out Hovv Heretikes are of the Church before they fall By heresies constaÌ„t Catholikes are knovven Euery good Catholike is sufficiently taught by the Church to saluation ⸬ Not by nature as Christ is but by grace and adoption c Hovv we shal see God be like vnto him in the next life see S. Augustine ep 111. 112. li. 12. de ciuit Dei c. 29. ⸬ This teacheth vs that maÌ„ sanctifieth him self by his free wil working together with Gods grace S. Augustine vpon this place Es 53 4. 1 Pet. 2 24. Io. 8 44 The Epistle for S. Polycarpus Ian. 26. Io. 13. 15 Gen. 4 8 The Epistle vpon the 2 SuÌ„day after Pentecost Io. 15 13 Iâ— 2 15. ⸬ Euery man is bound to giue almes according to his abilitie when he seeth his brother in great necessitie Mat. 21. Io. 14. 1 Io. 5. Io. 17 3. 13 34. ⸬ Lest any maÌ„ should thinke by the wordes next before onely faith in Christ to be commaunded or to please God he addeth to saith the coÌ„maundemeÌ„t of charitie or loue of our neighbour Io. 14 23. Concupiscence remaining after Baptisme is no sinne vvithout consent Heretical exposition of Scriptures No man in grace sinneth mortally True iustice Hovv the Diuel sinned from the beginning Not ony faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 8 47 10 27. The Epistle vpon the first Sunday after Pentecost Io. 3 16. Io. 1 18. 1 Tim. 6 16. ⸬ No man in this life nor with corporal eies caÌ„ see the proper essence or substaÌ„ce of the Deitie See S. August ad Paulin. de videÌ„do Deo ep 112. Io. 13 34 15 12. Heretical boasting of the spirit The Church only not euery priuate man hath to proue and discerne spirites Io. 14 16. Caluin To confesse or deny any article which the Cath. Church teacheth is at al times a certaine marke of Catholike or heretike Many old heresies that dissolued Christ The Greeke text corrupted by old heretikes li. 9. 9. 3â— A sure marke of true of false teachers â— Against the ProtestaÌ„ts special faith and presumptnoua securitie of saluation 2 Pet. 1 10. 2. Tim. 4. 7. The feare of God in iust men coÌ„nÌ„fisteth with charitie 1. Cor. 9. Prou. 28. Iob c. 9. Phil. 2. Vvhat feare agreeth not with charitie Seruile feare is not il Mat. 10. Mao 11 30. The Epistle vpon Dominica in albis or Low Sunday 1 Cor. 15 57. Io. 3 36. Mt. 7 7. 21 22. 1 Io. 3 22. c or if vve knovv c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` not to death Luc. 24 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The coÌ„maundements possible to be kept Mat. â—â— Heret translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three persons one substaÌ„ce in the B. Trinitie The Arians corrupt the text of Scripture Vvhat is a sinne to death Praier for the dead Some of the dead may not be praied for It is proued that the Apostle speaketh of praying for the dead The Caluinists blasphemie to auoid this sense of the Apostle Heret translation against sacred images Psal 113. The 2 Councel of Nice pronouÌ„ceth anathema that is a curse against the Caluinists Edit ColoÌ„ an 1567. * The Bible of the yere 1577. The great difference of idol image Sacred images in Churches by Gods ovvne vvarrant Exod. 25. The 2 Councel of Nice vvas gathered against Imagebreakers The antiquitie of holy images * 〈◊〉 citato The vse and fruite of holy images Io. 15 12. 1 Io. 3 11. ⸬ Revvard for keeping fast the Catholike faith c To goe backe or reuolt from the receiued truth and doctrine Apostolical it damnable Ro. 16 17. To hold fast the old receiued faith To bring vvilfully an other doctrine then the Catholike Church setteth dovvne is alvvaies a marke of seducers and Heretikes Vvhen wherein to coÌ„uerse with Heretikes is tolerable vvhen wherein it is damnable S. Iohn vvould not be in one bath with Cerinthus the Heretike The like zeale of S. Polycarpe and other Apostolike men in not communicating with Heretikes Tit. 3. ` pleasure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ A great grace to be beneficial to strangers specially to them that be of our Catholike faith and suffer for the same b It seemeth saith S. Bede he vvas an Arch-heretike or proud Sectmaister c That is I vvil rebuke them and make them knovven to be vvicked Bede c commonebo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1â— Mat. 1â— Mat. 1â— Ioh. 19. * Euseb hist li. 3. c. 10. Luâ— â— Mat. 10. Mat. 10. Maâ— 3. pag. 379. 646. ⸬ Diuers Heretikes abuse the libertie of Christes grace and Gospel to the fulfilling of their carnal lustes and coÌ„cupisceÌ„ces 2 Pet. 2. c This is our Sauiour not Iosuè as S. Hierom noteth ep 17. see Abac. c. 3. v. 18. Nu. 14 37. Gen. 19. c exfâ—rnicat◠⸬ Such be heretikes that wil not be subiect to any 〈…〉 refuse to obey the lawes either of Spiritual or Temporal rulers in vvhich kinde specially in blaspheming the supreme Spiritual Magistrate the Protestants do passe ` rebuke ` because they Gen. 4 8 Nu. 22. Nu. 16. 1 Tim. 4 2 Tim. â— 2 Pet. 3. ` your Truthes vnwritten and knowen by tradition IgnoraÌ„ce maketh Heretikes blaspheme Heretikes â—â—sembled to Cain Balaam and Corè Al Heretikes segregate them selues Hier. ad Paulin Ca. 1. 2. 3. 1 part Ca. 4. to the 8. 2. Ca. 8. to the 12 3 C. 12. 13. 14. 4 C. 15. to the 21. 1 Io. 2 Apoc. 17. 5 C. 21. 22. The Church readeth this booke at Maâ—tins froÌ„ the 3 SuÌ„day after Easter vnto the 4. The 1 part Seuen epistles to the Churches The Epistle vpon Michelmas day Septemb 29 on the Apparition of S. Michael Mai. 8. ⸬ There be many specially novv a daies that be great readers hearers and talkers of Scriptures but that is not ynough to make them good or blessed before God except they keepe the things prescribed and taught therein according to our Sauiours saying Luc. 11. Blessed are they that heare the vvord of God and keep it Exo. 3 14. Col. 1. Heb. 9. 1 Pet. 1. 1 Pet. 2. Zach. 12 Esa 44. Apo. 21. 22 13. ⸬ Banished thither for religion by Nero or rather by Domitian almost 60 yeres after Christes AscensioÌ„ c I had a visioÌ„ and not with my corporal eies