word soundeth for vs Againe was he a Papist in these kinde of wordes onely and was he not in whole sentences as Tibi dabo claues c. Quicquid solueris in terrae erit solutum in coelis and Quorum remiseritis peccata remittuntur eis and Tunc reddet vnicuique secundum operasua and Nunquid poterit sides saluare eum Ex operibus iustificatur homo non ex fide tantùm and Nubere volunt damnationem habentes quia primam fidem irritam fecerunt and Mandata eius grauia non sunt and Aspexit in remunerationem Are al these and such like Papistical translations because they are most plaine for the Catholike faith which they call Papistrie Are they not word for word as in the Greeke and the very wordes of the holy Ghost And if in these there be no accusatiō of Papistical partiality vvhy in the other Lastly are the auncient fathers General Councels the Churches of al the west part that vse al these speaches phrases now so many hundred yeres are they al Papistical Be it so and let vs in the name of God folow them speake as they spake translate as they translated interprete as they interpreted because we beleeue as they beleeued And thus far for defense of the old vulgar Latin translation and why we translated it before al others Now of the maner of translating the same IN THIS OVR TRANSLATION because we wish it to be most sincere as becōmeth a Catholike translation and haue endeuoured so to make it we are very precise religious in folowing our copie the old vulgar approued Latin not onely in sense which we hope we alwaies doe but sometime in the very wordes also and phrases which may seeme to the vulgar Reader to common English cares not yet acquainted therewith rudenesse or ignorance but to the discrete Reader that deepely weigheth and considereth the importance of sacred wordes and speaches and how easily the voluntarie Translatour may misse true sense of the Holy Ghost we doubt not but our consideration and doing therein shal seeme reasonable and necessarie yea and that al sortes of Catholike Readers wil in short time thinke that familiar which at the first may seeme strange wil esteeme it more when they shal otherwise be taught to vnderstand it then if it were the common knowen English For example vve translate often thus Amen amen I say vnto you Vvhich as yet seemeth strange but after a while it wil be as familiar as Amen in the end of al praiers and Psalmes and euen as when we end with Amen it soundeth far better then So be it so in the beginning Amen Amen must needes by vse and custom sound far better then Verily verily Vvhich in deede doth not expresse the asseueration and assurance signified in this Hebrue word besides that it is the solemne and vsual word of our Sauiour to expresse a vehement asseueration and therfore is not changed neither in the Syriake nor Greeke nor vulgar Latin Testament but is preserued and vsed of the Euangelistes and Apostles them selues euen as Christ spake it propter sanctiorem authoritatem as S. Augustine saith of this and of Allelu-ia for the more holy and sacred authoritie thereof li. 2. Doct. Christ c. 11. And therfore do we keepe the word Allelu-ia Apoc. 19 as it is both in Greeke and Latin yea and in al the English translations though in their bookes of common praier they translate it Praise ye the Lord. Againe if Hosanna Raca Belial and such like be yet vntranslated in the English Bibles why may not we say Corbana and Parasceue specially when they Englishing this later thus the preparation of the Sabboth put three wordes more into the text then the Greek word doth signifie Mat 27 62. And others saying thus After the day of preparing make a cold translation and short of the sense as if they should trāslate Sabboth the resling for Parasceue is as solemne a word for the Sabboth eue as Sabboth is for the Iewes seuenth day and now among Christians much more solemner taken for Good-friday onely These wordes then we thought it far better to keepe in the text and to tel their signification in the margent or in a table for that purpose then to disgrace bothe the text them with translating them Such are also these wordes The Pasche The feast of Azymes The bread of Proposition Vvhich they translate The Passeouer The feast of svvete bread The shevv bread But if Pentecost Act. 2 be yet vntrāslated in their bibles and seemeth not strange why should not Pasche and Azymes so remaine also being solemne feastes as Pentecost was or why should they English one rather then the other specially whereas Passeouer at the first was as strange as Pasche may seeme now and perhaps as many now vnderstand Pasche as Passemer and as for Azymes when they English it the feast of svveete bread it is a false interpretatiō of the word nothing expresseth that which belongeth to the feast concerning vnleauened bread And as for their terme of shevv bread it is very strange and ridiculous Againe if Proselyte be a receiued word in the English bibles Mat. 23. Act. 2 why may not we be bold to say Neophyte 1 Tim. 3 specially when they translating it into English do falsely expresse the signification of the word thus a yong scholer Vvhereas it is a peculiar word to signifie them that were lately baptized as Catechumenus signifieth the newely instructed in faith not yet baptized who is also yong scholer rather then the other and many that haue been old scholers may be Neophytes by differring baptisme And if Phylacteries be allowed for English Mat. 23 we hope that Didragmes also Prepuce Paraclete and such like wil easily grow to be currant and familiar And in good sooth there is in al these such necessitie that they can not conueniently be translated as when S. Paul saith concisio non circumcisi◠how can we but folow his very wordes and allusion And how is it possible to expresse Euangelizo but as vve do Euangelize for Euangelium being the Gospel what is Euangelizo or to Euangelize but to shew the glad tydings of the Gospel of the time of grace of al Christs benefites Al which signification is lost by translating as the English bibles do I bring you good tydings Luc. 2 10. Therfore we say Depositum 2 Tim. 6. and He exinanited him self Philip. 2. and You haue reflorished Philip. 4. and to exhaust Hebr. 9 28 because vve can not possibly attaine to expresse these vvordes fully in English and vve thinke much better that the reader staying at the difficultie of them should take an occasion to looke in the table folovving or othervvise to aske the ful meaning of them then by putting some vsual English vvordes that expresse them not so
through dry places seeking rest and findeth not ✠verse 44 Then he saith I vvil returne into my house vvhence I came out And coming he findeth it vacant svvept vvith besoms and trimmed ✠verse 45 Then goeth he and taketh vvith him seuen other spirites more vvicked then him self and they enter in and dvvel there and * the last of that man be made vvorse then the first So shal it be also to this vvicked generation ✠verse 46 As he vvas yet speaking to the multitudes * behold his mother and his brethren stoode vvithout seeking to speake to him ✠verse 47 And one said vnto him Behold thy mother and thy brethren stand without seeking thee ✠verse 48 But he ansvvering him that told him said ″ Who is my mother and vvho are my brethren ✠verse 49 And stretching forth his hand vpon his Disciples he said Behold my mother and my brethren ✠verse 50 For vvhosoeuer shal doe the vvil of my father that is in heauen he is my brother and sister and mother ⊢ ANNOTATIONS CHAP. XII 24. In Beelzebub The like blasphemie agaynst the Holy Ghost is to attribute the miracles done by Saincts either dead or aliue to the Diuel 30. Not with me They that are indifferent to al religions commonly and fitly called Neuters â—oyning them selues to neither part let them marke these wordes wel and they shal see that Christ accoumpted al them to be agaynst him and his Church that are not plainely and flatly with him and it 30. Gathereth not with me He speaketh not only of his owne person but of al to whom he hath committed the gouernement of his Church and specially of the cheefe Pastours succeeding Peter in the gouernement of the whole As S. Hierom writing to Damasus Pope of Rome applieth these words vnto him saying of al Heretikes He that gathereth not with thee scattereth that is to say He that is not with Christ is with Antichrist 31. The blasphemie of the Spirit He meaneth not that there is any sinne so great which God wil not forgiue or whereof a man may not repeÌ„t in this life as some Heretikes at this day affirme but that some heinous sinnes as namely this blasphemie of the Iewes against the euâ—dent workes of the Holy Ghost and likewise Archeheretikes who wilfully resist the knoweÌ„ truth and workes of the Holy Ghost in Gods Church are hardly forgeuen and seldom haue such men grace to repent Otherwise among al the sinnes agaynst the Holy Ghost which are commonly reckened sixe one only shal neuer be forgiuen that is dying without repentance wilfully called Final impenitence Which sinne he committeth that dieth with contempt of the Sacrament of Penance obstinatly refusing absolution by the Churches ministerie as S. Augustine plainely declareth in these wordes Whosoeuer he be that beleueth not mans sinnes to be remitted in Gods Church and therfore despiseth the bountifulnes of God in so mighty a worke if he in that obstinat minde continue tll his liues end he is guilty of sinne against the Holy Ghost in which Holy Ghost Christ remitteth sinnes Enchir. 83. Ep. 50 in fine 32. Sonne of man The Iewes in their wordes sinned against the sonne of man when they reprehended those things which he did as a man to witte calling him therfore a glutton a great drinker of wine a freend of the Publicans and taking offense because he kept company with sinnes brake the Sabboth and such like and this sinne might more easely be forgiuen them because they iudged of him as they would haue done of any other man but they sinned and blasphemed against the Holy Ghost called here the finger of God whereby he wrought miracles when of malice they attributed the euident workes of God in casting our diuels to the diuel him self and this sinne shal not be remitted because it shal hardly be remitted as we see by the plague of their posteritie vntil this day 3â— Nor in the world to come S. Augustine and other Holy Doctors gather herevpon that some sinnes may be remitted in the next life and consequently prooue Purgatorie thereby De Ciuit. Dei li. 21 c. 18. D. Gregor Dial. li. 4 c. 39. 36. Idle word If of euery idle word we must make accoumpt before God in iudgement and yet shal not for euery such word be damned euerlastingly then there must needes be some temporal punishment in the next life 4â— Who is my mother The dutiful affection toward our parents and kinsfolke is not blamed but the inordinate loue of them to the hinderance of our seruice and duty toward God Vpon this place some old Heretikes denied Christ to haue any mother Aug. li. de Fid. Symb. c. 4. Neither euer was there any heresie so absurd but it would seeme to haue Scripture for it CHAP. XIII Speaking in parables as the Scripture foretold of him and as meete vvas for the reprobate Ievves he shevveth by the parable of the Sovver that in the labours of his Church three partes of foure do perishe through the fault of the hearers 24 and yet by the parable of good seede and cockle as also of the Nettâ— that his seruantâ— must not for al that neuer vvhile the vvorld lasteth make any Schisme or Separation 31 And by parables of the litle mustard seede and leauen that notvvithstanding the three parts perishing and ouersovving of cockles yet that fourth part of the good seede shal spreade ouer al the vvorld 44 And vvithal vvhat a treasure and pearle it is 53 After al vvhich yet his ovvne countrie vvil not honour him verse 1 THE same day IESVS going out of the house sate by the sea side ✠verse 2 And * great multitudes vvere gathered together vnto him in so much that he vvent vp into a boate sate and al the multitude stoode in the shore ✠verse 3 and he spake to them many things in parablesh saying Behold the sovver vvent forth to sovv ✠verse 4 And vvhiles he sovveth some fell by the vvay side and the foules of the aire did come and eate it ✠verse 5 Othersome also fell vpon rockie places where they had not much earth and they shot vp in continent because they had not deepenes of earth ✠verse 6 and after the sunne vvas vp they parched and because they had not roote they vvithered ✠verse 7 And other fell among thornes and the thornes grevve and choked them ✠verse 8 And othersome fell vpon good ground and they yelded fruite the ″ one an hundred-fold the other threescore and an other thirtie ✠verse 9 He that hath eares to heare let him heare ✠verse 10 And his Disciples came and said to him Why speakest thou to them in parables ✠verse 11 Who ansvvered and said vnto them Because ″ to you it is giuen to knovv the mysteries of the kingdom of heauen but to them it is not giuen ✠verse 12 For he that hath to him
he accounteth of them by this that he dieth for them 15 and reuealeth vnto them the secretes of heauen 17 and appointeth their fruite to be perpetual 1◠confirming them also against the persecutions and hatred of the obstinate Ievves verse 1 I AM the true vine and my father is the husband-man ✠verse 2 Euery branche in me not bearing fruite he vvil take it avvay and euery one that beareth fruite he vvil purge it that it may bring more fruite ✠verse 3 Novv you are cleane for the word vvhich I haue spoken to you ✠verse 4 Abide in me and I in you As the branche can not beare fruite of it self vnles it abide in the vine so you neither vnles you abide in me ✠verse 5 I am the vine you the branches he that abideth in me and I in him the same beareth much fruite for vvithout me you can doe nothing ✠verse 6 If any abide not in me he shal be cast forth as the branche and shal vvither and they shal gather him vp and cast him into the fire and he burneth ✠verse 7 If you abide in me and my vvordes abide in you you shal aske vvhat thing soeuer you vvil and it shal be done to you ⊢ ✠verse 8 In this my father is glorified that you bring very much fruite and become my Disciples ✠verse 9 As my father hath loued me I also haue loued you Abide in my loue ✠verse 10 If you keepe my precepts you shal abide in my loue as I also haue kept my fathers precepts and doe abide in his loue ✠verse 11 These things I haue spoken to you that my ioy may be in you and your ioy may be filled ✠verse 12 * This is my precept that you loue one an other as I haue loued you ✠verse 13 Greater loue then this no man hath that a man yeld his life for his frendes ✠verse 14 You are my frendes if you doe the things that I commaund you ✠verse 15 Novv I cal you not seruants for the seruant knovveth not vvhat his lord doeth But you I haue called frendes because al things vvhatsoeuer I heard of my father I haue notified vnto you ✠verse 16 You chose not me but I chose you and haue appointed you that you goe bring fruite and your fruite abide that vvhatsoeuer you aske the father in my name he may giue it you ⊢ ✠verse 17 These things I commaund you that you loue one an other ✠verse 18 If the vvorld hate you knovv ye that it hath hated me before you ✠verse 19 If you had been of the vvorld the vvorld vvould loue his ovvne but because you are not of the world but I haue chosen you out of the vvorld therfore the vvorld hateth you ✠verse 20 Remembre my vvord that I said to you * The seruant is not greater then his maister If they haue persecuted me you also vvil they persecute if they haue kept my vvord yours also vvil they keepe ✠verse 21 But al these things they vvil doe to you for my name sake because they knovv not him that sent me ✠verse 22 If I had not come and spoken to them they should not haue sinne but novv they haue no excuse of their sinne ✠verse 23 He that hateth me hateth my Father also ✠verse 24 If I had not done amōg them vvorkes that no other man hath done they should not haue sinne but novv both they haue seen and they doe hate both me and my Father ✠verse 25 But that the vvord may be fulfilled vvhich is vvritten in their lavv That they hated me gratis ⊢ ✠verse 26 But vvhen the Paraclete commeth vvhom I * vvil send you from the Father the Spirit of truth vvhich procedeth from the Father he shal giue testimonie of me ✠verse 27 and you shal giue testimonie because you are vvith me from the beginning ANNOTATIONS CHAP. XV. 4. Vnles you abide These conditional speaches If you remaine in the vine If you keepe my commaundements and such like giue vs to wit that we be not sure to persist or perseuêre nor to be saued but vnder conditions to be fulfilled by vs. Aug. de corrept gra c. 13. 4. Vnles it abide Whosoeuer by Heresie or Schisme or for any other cause is cut of or separated from the Church he can do no meritorious worke to Saluation 10. Keepe my praecepts This careful and often admonition of keeping his commaundements proueth that a Christian mans life is not onely or principally in faith but in good workes 24. If I had If the Iewes had not sinned by refusing Christ in case he had not done greater miracles then any other then were it a great folly of Catholikes to beleeue Luthers or Caluins new opinions without any miracles at all 26. Whom I vvil send The Holy Ghost is sent by the Sonne therfore he procedeth from him also as from the Father though the late Schismatical Greekes thinke otherwise 27. You shal giue He vouchsafeth to ioyne together the testimonie of the Holy Ghost and of the Apostles that we may see the testimonie of truth ioyntly to consist in the Holy Ghost and in the Prelats of the Church CHAP. XVI The cause vvhy be foretelleth them their persecution by the Ievves is that they be not aftervvard scandalized thereat 4 Though they thinke this heauie nevves it is for their vantage that he departeth because of the great benefites that they shal receiue by the comming them of the Holy Ghost vvho shal also be his vvitnes against his enemies 16 Although in this vvorld they shal so be persecuted yet to his heauenly Father they and their praiers made in his name shal be most acceptable and at length the childe that is Christ in al his members being borne their ioy shal be such as no persecutor can take from them 31 Hovvbeit at this instant of his apprehension they vvil al forsake him verse 1 THESE things haue I spoken to you that you be not scandalized ✠verse 2 Out of the synagogs they vvil cast you but the houre commeth that euery one vvhich killeth you shal thinke that he doeth seruice to God ✠verse 3 and these things they vvil doe to you because they haue not knovven the Father nor me ✠verse 4 But these things I haue spoken to you that vvhen the houre shal come you may remember them that I told you ⊢ ✠verse 5 But I told you not these things from the beginning because I vvas vvith you And novv I goe to him that sent me and none of you asketh me Vvhither goest thou ✠verse 6 But because I haue spoken these things to you sorovv hath filled your hart ✠verse 7 But I tel you the truth it is expedient for you that I goe For if I goe not the Paraclete shal not come to
Ghost vvent to Seleucia and thence sailed to Cypres ✠verse 5 And vvhen they vvere come to Salamîna they preached the vvord of God in the synagogs of the Ievves And they had Iohn also in their ministerie ✠verse 6 And vvhen they had vvalked through out the vvhole iland as farre as Paphos they found a certaine man that vvas a magician a false-prophete a Ievv vvhose name vvas Bar-iesu ' ✠verse 7 vvho vvas vvith the Proconsul Sergius Paulus a vvise man He sending for Barnabas Saul desired to heare the vvord of God ✠verse 8 But Elymas the magician for so is his name interpreted resisted them seeking to auert the Proconsul from the faith ✠verse 9 But Saul othervvise Paul replenished vvith the holy Ghost looking vpon him ✠verse 10 said O ful of al guile and al deceit sonne of the deuil enemie of al iustice thou ceasest not to subuert the right vvaies of our Lord. ✠verse 11 And novv behold the hand of our Lord vpon thee and thou shalt be blind not seing the sunne vntil a time And forthvvith there fel dimnesse and darkenesse vpon him and going about he sought some body that vvould giue him his hand ✠verse 12 Then the Proconsul vvhen he had seen that vvhich vvas done beleeued marueling at the doctrine of our Lord. ✠verse 13 And vvhen Paul and they that vvere vvith him had sailed from Paphos they came to Pergè in Pamphylia And Iohn depárting from them returned to Hierusalem ✠verse 14 But they passing through Pergè came to Antioche in Pisidia and entring into the synagogue on the day of the Sabboths they sate dovvne ✠verse 15 And after the lesson of the Lavv and the Prophets the princes of the Synagogue sent to them saying Men brethren if there be among you any sermon of exhortation to the people speake ✠verse 16 And Paul rising vp and vvith his hand beckening for silence said Ye men of Israël and you that feare God harken ✠verse 17 The God of the people of Israël chose our fathers and exalted the people vvhen they vvere seiourners in the land of Aegypt and in a mightie arme brought them out thereof ✠verse 18 and for the space of fourtie yeres tolerated their maners in the desert ✠verse 19 And destroying seuen nations in the land of Chanaan by lot he deuided their land among them ✠verse 20 as it vvere after foure hundred and fiftie yeres and after these things he gaue Iudges vntil Samuël the prophet ✠verse 21 And thenceforth they desired a king and he gaue them * Saul the sonne of Cis a man of the tribe of Beniamin fourtie yeres ✠verse 22 and remouing him he raised them vp * Dauid to be king to vvhom giuing testimonie he said I haue found Dauid the sonne of Iesse a man according to my hart vvho shall doe al my vvilles ✠verse 23 Of his seede God according to his * promisse hath brought forth to Israël a Sauiour IESVS ✠verse 24 Iohn * preaching before the face of his comming baptisme of penance to al the people of Israël ✠verse 25 And vvhen Iohn fulfilled his course he said Vvhom doe * you thinke me to be I am not he but behold there commeth after me vvhose shoes of his feete I am not vvorthie to vnloose ✠verse 26 Men brethren children of the stocke of Abraham they among you that feare God to you the vvord of this saluation vvas sent ✠verse 27 For they that inhabited Hierusalem and the princes thereof not knovving him nor the voices of the prophets that are read euery Sabboth iudging haue fulfilled them ✠verse 28 and finding no cause of death in him * desired of Pilate that they might kil him ✠verse 29 And vvhen they had cōsummated al things that vvere vvrittē of him taking him dovvne from the tree they put him in a monument ✠verse 30 But God raised him vp from the dead the third day ✠verse 31 vvho vvas * seen for many daies of them that came vp together vvith him from Galilee into Hierusalem vvho vntil this present are his vvitnesses to the people ✠verse 32 And vve preach vnto you that promisse vvhich vvas made to our fathers ✠verse 33 that God hath fulfilled this same to our children ' raising vp IESVS as in the second Psalme also it is vvritten My sonne art thou this day haue I begotten thee ✠verse 34 And that he raised him vp from the dead not to returne novv any more into corruption thus he said That I vvil giue you the holy things of Dauid faithful ✠verse 35 And therfore in an other place also he saith Thou shalt not giue thy holy one to see corruption ✠verse 36 For Dauid in his generation vvhen he had serued according to the vvil of God slept and he vvas laid to his fathers savv corruption ✠verse 37 But he vvhom God hath raised vp savv no corruption ✠verse 38 Be it knovven therfore to you men brethren that through him forgiuenesse of sinnes is preached to you from al the things from the vvhich you could not be iustified by the lavv of Moyses ✠verse 39 In him euery one that beleeueth is iustified ✠verse 40 Take heede therfore lest that come vpon you vvhich is spoken in the prophets ✠verse 41 See ye cōtemners and vvonder and perish because I vvorke a vvorke in your daies a vvorke vvhich you vvil not beleeue if any man shal tel it you ✠verse 42 And they going forth they desired them that the Sabboth folovving they would speake vnto them these wordes ✠verse 43 And vvhen the synagogue vvas dimissed many of the Iewes and of the strangers seruing God folovved Paul Barnabas vvho speaking exhorted them to continue in the grace of God ✠verse 44 But the next Sabboth the vvhole citie almost assembled to heare the vvord of God ✠verse 45 And the Ievves seing the multitudes vvere replenished vvith enuy contradicted those things vvhich vvere said of Paul blaspheming ✠verse 46 Then Paul and Barnabas constantly said To you it behoued vs first to speake the vvord of God but because you repell it and iudge your selues vnvvorthie of eternal life behold vve turne to the Gentils ✠verse 47 For so our Lord commaunded vs I haue put thee to be the light of the Gentils that thou maiest be saluation vnto the vtmost of the earth ✠verse 48 And the Gentils hearing it vvere glad and glorified the vvord of our Lord and there beleeued as many as vvere preordinate to life euerlasting ✠verse 49 And the vvord of our Lord vvas spred through out the vvhole countrie ✠verse 50 But the Ievves stirred vp religious and honest vvomen and the cheefe of the citie and raised persecution against Paul and Barnabas and they did cast them forth out of
in Asia For he hastened if it vvere possible for him to keepe the day of â— Pentecost at Hierusalem ✠verse 17 And sending from Milétum to Ephesus he called the Auncients of the Church ✠verse 18 Vvho being come to him and assembled together he said to them You knovv * from the first day that I entred into Asia in vvhat maner I haue been vvith you al the time ✠verse 19 seruing our Lord vvith al humilitie and teares and tentations that did chaunce to me by the conspiracies of the Ievves ✠verse 20 Hovv I haue vvithdravven nothing that vvas profitable but that I preached it to you taught you openly and from house to house ✠verse 21 testifying to Ievves and Gentils penance tovvard God and faith in our Lord IESVS CHRIST ✠verse 22 And novv behold being bound by the spirit I goe to Hierusalem not knovving vvhat things shal befall me in it ✠verse 23 but that the Holy Ghost through out al cities doth protest to me saying that bands and tribulations abide me at Hierusalem ✠verse 24 But I feare none of these things neither doe I make my life more pretious theÌ„ my self so that I may coÌ„suÌ„mat my course ministerie vvhich I receiued of our Lord IESVS to testifie the Gospel of the grace of God ✠verse 25 And novv behold I doe knovv that you shal no more see my face al you through vvhom I haue passed preaching the kingdom of God ✠verse 26 Vvherefore I take you to witnesse this present day that I am cleere from the bloud of al. ✠verse 27 For I haue not spared to declare vnto you al the counsel of God ✠verse 28 Take heede to your selues and to the vvhole flocke vvherein the Holy Ghost hath placed you bishops to rule the Church of God vvhich he hath purchased with his ovvne bloud ✠verse 29 I knovv that after my departure there vvil â— rauening vvolues enter in among you not sparing the flocke ✠verse 30 and out of your ovvne selues shal arise men speaking peruerse things to dravv avvay disciples after them selues ✠verse 31 For the vvhich cause be vigilant keeping in memorie that for three yeres night and day I ceased not vvith teares to admonish euery one of you ✠verse 32 And novv I commend you to God and to the vvord of his grace vvho is able to edifie and to giue inheritance in al the sanctified ✠verse 33 No mans siluer and gold or garment haue I coueted ✠verse 34 Your selues knovv that for such things as vvere needful for me and them that are vvith me these hands haue ministred ✠verse 35 I haue shevved you al things that so labouring you must receiue the vveake and remember the vvord of our Lord IESVS because he said â— It is a more blessed thing to giue rather then to take ✠verse 36 And vvhen he had said these things falling on his knees he praied vvith al them ✠verse 37 And there vvas great vveeping made of al and falling vpon the necke of Paul they kissed him ✠verse 38 being sorie most of al for the vvord vvhich he had said that they should see his face no more And they brought him going vnto the shippe ANNOTATIONS CHAP. XX. 16. Pentecost Though the Apostles might desire to come to the Ievves Festiuities by reason of the general concourse of people to the same the better to deale for their saluation and â—o spred the Gospel of Christ yet it is like that they novv kept solemly the Christian Pentecost or vvhitsontide for memorie of the Holy Ghost and that S. Paul vvent to that Feast of the Christians rather then the other of the Ievves And Ven. Bede saith here The Apostle maketh hast to keepe the fifteth day that is of remission and of the Holy Ghost For that the Christians already kept the eight day that is the Sunday or our Lordes day and had altered already the ordinarie Sabboth into the same it is plaine by the Scriptures 1 Cor. 16 2. Apoc. 1 10. and by antiquitie Iustin Mart. Apolog. 2 ad Anton. Pium in fine And it is as like that they changed the Ievves Pasche and Pentecost as that specially vvhen it is euident that * these Festiuities be kept by Apostolike tradition and approued by the vse of al auncient Churches and Councels â—9 Rauening vvolues The gouernours of the Church are foretold of the great danger that should fall to the people by vvolues that is to say by Heretikes vvhose cruelty tovvard the Catholikes is noted by this terme They be knovveÌ„ by the forsaking the vnitie of the Church vvhereof they vvere before by going out and dravving many disciples after them and by their peruerse doctrine Such vvolues came aftervvard in deede in diuers ages Arius Mâ—cedonius Nestorius Eutyches Luther Caluin great bloudsucking vvolues and vvasters of the flocke of Christ 35. More blessed to giue Among many other infinite goodly things and speaches vvhich Christ spake and be not vvritten in the Gospels this sentence is one vvhich S. Paul heard of some of the Apostles daily conuersant vvith him or els learned of Christ him self or of the Holy Ghost And it signifieth that vvhereas the vvorld commonly counteth him happie that receiueth any benefite as almes either temporal or spiritual yet in deede he that giueth or bestovveth is more happie Vvhich if the vvorld did vvel consider men vvould giue almes faster then they do if it vvere but for their ovvne benefite CHAP. XXI From MileÌ„tum going on his iourney 4 he can not be dissuaded neither as Tyre 8 nor at Caesarea in both vvhich places the Holy Ghost reueled hovv he should be handled in Hierusalem 10 the Prophet Agabuâ— expresly foretelling that the Ievves there should deliuer him to the Gentils 15 but to Hierusalem he coÌ„meth vvhere being vvelcome to the Christians and namely to Iames the Bishop and to the Priests vvhile he goeth about to satisfie the Christian Ievves there vvho had been misinformed of him as if he had taught it to be vnlawful for the Iewes to keepe Moyses Lavv 27 he is inuaded by the infidel Ievves and ready to be murdered by them vntil the Romane souldiars do rescue him verse 1 AND vvhen it came to passe that vve sailed being caried from them vvith a straight course vve came to Cóos and the day folovving to Rhodes and from thence to Pátara ✠verse 2 And when vve had found a ship that passed ouer to Phoenîce going vp into it vve sailed ✠verse 3 And vvhen vve vverâ— in the sight of Cypres leauing it on the left hand vve sailed into Syria and came to Tyre for there the ship vvas to discharge her lode ✠verse 4 And finding disciples vve taried there seuen daies vvho said to Paul by the Spirit that he should not goe vp to Hierusalem ✠verse 5 And the daies being expired departing vve vvent forvvard al bringing vs on
Let vs auoid those Nouelties of vvordes according to the Apostles prescript and keepe the old termes Penance Fasting Priest Church Bishop Masse Mattins Euensong the B. Sacrament Altar Oblation Host Sacrifice Alleluia Amen Lent Palme-Sunday Chrisimas the very vvordes vvil bring vs to the faith of our first Apostles and condemne these nevv apostates nevv faith and phrases 20. Falsely called knovvledge It is the propertie of al Heretikes to arrogate to them selues great knovvledge and to condemne the simplicitie of their fathers the holy Doctors and the Church but the Apostle calleth their pretended skill a knovvledge falsely so called being in truth high and deepe blindnes Such saith S. Irenaeus li. 5 c. 17. as forsake the preaching of the Church argue the holy Priests of vnskilfulnes not considering hovv far more vvorth a religious idiote is them a blasphemous and impudent sophister such as al Heretikes be And againe Vincentius Lirinensis speaking in the person of Heretikes saith Come ô ye folish and miserable men that are commonly called Catholikes and learne the true faith vvhich hath been hid many ages heretofore but is reuealed and shevved of late c. See his vvhole booke concerning these matters THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO TIMOTHEE THE cheefe scope of this second to Timothee is to open vnto him that his martyrdom is at hand Vvhich yet he doth not plainely before the end preparing first his minde vvith much circumstance because he knevv it vvould grieue him sore and also might be a tentation vnto him Therfore he talketh of the cause of his trouble of the revvard that the one is honorable and the other most glorious and exhorteth him to be constant in the faith to be ready alvvaies to suffer for it to fulfil his ministerie to the end as him self novv had done his Vvhereby it is certaine that it vvas vvritten at Rome in his last apprehension and emprisonment there as he signifieth by these vvordes Cap. 1 Onesiphorus vvas not ashamed of my chaine but when he was come to Rome carefully sought me c. And of his martyrdom thus For I am novv ready to be offered and the time of my resolution or death is at hand cap. 4. THE SECOND EPISTLE OF PAVL TO TIMOTHEE CHAP. I. Vvith his praises he couertly exhorteth him not to be dismaied for his trouble 6 hauing grace giuen in Orders to helpe him 8 and knovving for vvhat cause he is persecuted and namely vvith the example of Onesiphorus verse 1 PAVL an Apostle of IESVS Christ by the vvil of God according to the promisse of the life which is in Christ IESVS ✠verse 2 to Timothee my deerest sonne grace mercie peace from God the father and Christ IESVS our Lord. ✠verse 3 I giue thankes to God vvhom I serue from my progenitours in a pure conscience that vvithout intermission I haue a memorie of thee in my praiers night and day ✠verse 4 desiring to see thee mindeful of thy teares that I may be filled vvith ioy ✠verse 5 calling to minde that faith vvhich is in thee not feined vvhich also dvvelt first ″ in thy grandmother Loïs and thy mother Eunîce and I am sure that in thee also ✠verse 6 For the vvhich cause I admonish thee that thou resuscitate the grace of God vvhich is in thee by the imposition of my handes ✠verse 7 For God hath not giuen vs the spirit of feare but of povver and loue and sobrietie ✠verse 8 Be not therfore ashamed of the testimonie of our Lord nor of me his prisoner but trauail vvith the Gospel according to the povver of God ✠verse 9 vvho hath deliuered and called vs by his holy calling * not according to our vvorkes but according to his purpose and grace vvhich vvas giuen to vs in Christ IESVS * before the secular times ✠verse 10 But it is manifested novv by the illumination of our Sauiour IESVS Christ vvho hath destroied death illuminated life and incorruption by the Gospel ✠verse 11 vvherein * I am appointed a preacher and Apostle and Maister of the Gentiles ✠verse 12 For the vvhich cause also I suffer these things but I am not cōfounded For I know whom I haue beleeued I am sure that he is able to keepe my ″ depositum vnto that day ✠verse 13 Haue thou ″ a forme of sound vvordes vvhich thou hast heard of me in faith in the loue in Christ IESVS ✠verse 14 Keepe the good depositum by the holy Ghost vvhich dvvelleth in vs. ✠verse 15 Thou knovvest this that al vvhich are in Asia be auerted from me of vvhom is Phigelus and Hermogenes ✠verse 16 Our Lord giue mercie to * the house of Onesiphorus because he hath often refreshed me and hath not been ashamed of my chaine ✠verse 17 but vvhen he vvas come to Rome he sought me carefully and found me ✠verse 18 ″ Our Lord graunt him to finde mercie of our Lord in that day And how many things he ministred to me at Ephesus thou knovvest better ANNOTATIONS CHAP. I. 5. In thy grandmother Though God shevv mercie to many that be of incredulous heretical or il parents yet it is a goodly benediction of God to haue good education and to haue good faithful progenitors and Catholike parents And it is a great sinne to forsake the faith of our fathers that be Catholikes or contrarie to our education in the Church to folovv strange doctrines abandoning not onely our next natural parents faith but the aūcient faith and beleefe of al our progenitors for many hundred yeres together And if to folovv the faith of mother and grandmother onely the Christian religion being then but nevvly planted vvas so commendable euen in a Bishop hovv much more is it novv laudable to cleaue fast to the faith of so many our progenitors and ages that continued in the same Christian religion vvhich they first receiued Our Protestants in their great vvisedom laugh at good simple men vvhen they talke of their fathers faith But S. Hierom I am a Christian saith he and borne of Christian parents and carie the signe of the crosse in my forehead And againe ep 65. c. 3. Vntil this day the Christian vvorld hath been vvithout this doctrine that faith vvil I hold fast being an old man vvherein I vvas borne a child And the holy Scriptures set vs often to schole to our fathers Aske thy fathers and they vvil shevv thee thy auncetours and they vvil tel thee And againe Our fathers haue shevved vnto vs. And cōmonly the true God is called the God of the faithful and of their forefathers Dan. 2. 3. And false Gods and nevv doctrines or opinions be named Nevv and fresh such as their fathers vvorshipped not Deut. 32. Finally S. Paul both here and often els alleageth for his defense and commendation that he vvas of faithful progenitors
71. 124. nu 14. pag. 558. Mediator See Sainctes Hovv Christ is the onely mediator 568. Merite and Meritorious 72 marg It hath correspondeÌ„ce and relation to merces hire or revvard 13. 16. 112 marg 430. 719 mar 744 marg 543 marg Both the meaning and word are in the scriptures 197 m. 198. 430. 639 m. 537 m. 705 m. 553 m. VvheÌ„ce the merite of workes riseth 72 marg 402. 411. 430. 594. 470. Difference of merites 58. 37. 486. 430. 193 m. Vve merite not our first iustification See Iustification To be worthie to merite is al one 198. 197 m. 705. marg 537 marg 553 mar The time of meriting is in this life only 245 m. See vvorkes The Protestants auoid the word merite 639. The Caluinists deny Christs owne merites 529. 708 m. Miracles necessarie to cofirme new doctrine 27. nu 1. p. 263. nu 24. p. 298. nu 82. p. 492. nu 12. True miracles only in the Cath. Church 50. nu 19. 20. p. 124. nu 22. Vvhen Heretikes may worke true miracles p. 112. nu 38. Forged or lying miracles 7â— nu 84. p. 559. nu 9. p. 722 marg Miracles vvrought by application of creatures by the name of IESVS of the Apostles other holy men by Saincts and their relikes S. Peters shadovv S. Paules napkin 112. 104. nu 13 231. 261 298. 304. 312. 326. 350. 372. By touching Christ and vvhatsoeuer belonged to him 93 marg 106. 108. Miracles in one place and at one time more then in other 147. 231. 456 marg Peculiar to certaine countries 370 m. 372. The Protestants as faithles to beleeue such miracles as the old Pagans 261. They attribute them to the Diuel as the heathen did p. 24 in marg They pretend Pharisaically Gods honour in derogating from the miracles of Saincts 246 marg The gift of miracles in the Church for edification 132. Christs miracles significatiue 247 m. Monkes Monastical life Vvhether they should worke with their handes 561. 562. They were shauen în the primitiue Church and Nunnes clipped of their heare 562. See Exemites Religious N NAmes of CHRISTIANS 323. of the authors of sectes ibid. of the first instituters of seueral religious orders ibidem Neuters 33. 706. Nouelties of wordes phrases 584. not al new that are not in Scriptures ibid. How they are to be tried nouelties of vvordes ibid. Numbers mystical 94. 700. The Protestants rashnes in condemning numbers of praiers fastes Masses c. 700. O ORiginal sinne See Sinne. Orders The three holy orders bouÌ„d to chastitie 571. Bigami excluded from holy orders 570. 579. 596. Al seuen orders haue been from the Apostles time 572. The institution and office of Deacons 305. Holy orders is a Sacrament 577. instituted by Christ at his last supper 204. 452. giuen by imposition of handes 330. 332. 577. 586 marg by a Bishop not by the peoples voices 332. It giueth grace 586 marg none to be admitted vvithout good examination 579 marg Praier and fasting at the time of giuing holy Orders 154. 332. marg See Imber daies Othes that are vnlavvful must not be kept pag. 38 marg 361. P PArdons or indulgences grounded vpon Christs ovvne vvordes 474. vpon his example 210. 474. vpon his merites and the mutual satisfaction of one for an other pag. 538. practised by S. Paul 473. 474. by the holy Bishops of the primitiue Church 474. A pardon is only a remission of temporal punishment due for sinne 473. 474. 475. Vvhy pardons more common now then in old time ibid. to whom this auctoritie of pardoning pertaineth 47. nu 19. pag. 473. 474. 475. 538. Al pardons are giuen in the vertue and name of Christ 474. Parents The duety tovvard them 142. 106. Carnal parents frendes in what cases lesse esteemed 159 marg 176 mar 181 marg duty tovvard our spiritual parents 600 marg See Priests Penance is perfect repentance that is not only amendemeÌ„t of life but implying also confession sorowful contrition and paineful satisfaction pag. 8. 30. 167 marg That the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie this penaÌ„ce p. â— 30. 171 marg 177 marg 716 marg 492 m. S Iohn Baptist first then Christ and his Apostles preached penance 7. 8. 88 marg 143 marg 295 marg 352 marg 366 marg S. Iohn Baptists penance 8. 156 marg Marie Magdalens penance 157 marg The great penance in the primitiue Church 475. 492 marg The old Canonical discipline ib. S. Paules chastening of his body by penance 444. Temporal paine remaineth due vvhen the sinne is remitted 635. Satisfaction or workes of Penance pag. 8. nu 8. 143 marg 195. 314. 454. 473. 482. 630. 645. nu â—3 717 marg They derogat nothing from Christs satisfaction but are requisite because of the same 402. 473. 538. 611. The body chastised by penance is a grateful sacrifice to God 413. The Sacrament of Penance handled at large 276. The necessitie thereof as of Baptisme pag. 277. it is secunda tabula post naufragium 277. The contempt thereof a sinne against the holy Ghost 33. nu 31. The partes thereof Contrition Confession Satisfaction 276. Vvhat is Contrition 483. 294 marg Luthers heresie of Contrition 483. It worketh saluation ibidem Vve are bound to confesse 276. See Confession Al sinnes may be remitted by this Sacrament 613. 629. It is the old heresie of the Nouatians to deny that Confession to a Priest is necessarie and his Absolution 276. 277. See Absolution Priests Gods woÌ„derful mercy toward penitent sinners 183 marg Penance before Baptisme 295 marg Perfection double one in this life an other in the life to come 532. The state of perfection See Monastical life Religious Permission of some things that are not allowed or approued 116. Toleration of the euil 256. Persecution Catholike mens comfort in persecution 26 marg 154. 163 m. 202 m. 663. nu 17. pag. 702 m. 723. nu 7. Their secret assembling in persecutioÌ„ 71. Their praise in vvhose houses such Assemblies are kept 325 marg 342 marg 421 marg There shal be great persecution of Catholike men tovvard the end of the vvorld 122. and 199. marg 727 marg Constancie in persecution necessarie ibidem marg 706. highly commended 702. marg 723. To looke backe vpon their losses is dangerous 166. To forsake al rather then the Cathol faith is necessarie 181 and 182 m. The better men most afflicted in this life 663. The Church persecuted by Heretikes and coÌ„trariewise 505 m. Fleeing in time of persecution 325 marg wise euasions to escape daÌ„gers by S. Paules example 358. nu 25. 359 mar 341. nu 37. pag. 364 marg Not to forsake our Pastors emprisoned 529 marg Happie Gailers that shew mercie to their Catho prisoners 341 marg The courtesie of heathen officers in this case 359 m. To consent by any meanes to the persecution of such is a great offence 357 marg PersecutioÌ„ an occasion of much good 310 marg The Church
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
THE NEVV TESTAMENT OF IESVS CHRIST TRANSLATED FAITHFVLLY INTO ENGLISH out of the authentical Latin according to the best corrected copies of the same diligently conferred vvith the Greeke and other editions in diuers languages Vvith ARGVMENTS of bookes and chapters ANNOTATIONS and other necessarie helpes for the better vnderstanding of the text and specially for the discouerie of the CORRVPTIONS of diuers late translations and for cleering the CONTROVERSIES in religion of these daies IN THE ENGLISH COLLEGE OF RHEMES Psal 118. Da mihi intellectum scrutabor legem tuam custodiam illam in toto corde meo That is Giue me vnderstanding and I vvil searche thy lavv and vvil keepe it vvith my vvhole hart S. Aug. tract 2. in Epist Ioan. Omnia qua leguntur in Scripturis sanctis ad instructionem salutem nostram intentè oportes audire maxime tamen memoria commendanda sunt qua aduersus Hareticos valent plurimùm quorum insidia infirmiores quosque negligentiores circumuenire non cessant That is Al things that are readde in holy Scriptures vve must heare vvith great attention to our instruction and saluation but those things specially must be commended to memorie vvhich make most against Heretikes vvhose deceites cease not to circumuent and beguile al the vveaker sort and the more negligent persons PRINTED AT RHEMES by Iohn Fogny 1582. CVM PRIVILEGIO THE CENSVRE AND APPROBATION CVM huius versionis ac aeditionis authores nobis de fide eruditione sint probè cogniti aliiue S. Theologiae linguae Anglicanae peritissimi viri contestati sint nihil in hoc opere reperiri quod non sit Catholicae Ecclesiae doctrinae pietati consentaneum vel quod vllo modo potestati ac paci ciuili repugnet sed omnia potius veram fidem Reip. bonum vitaeue ac morum probitatem promouere ex ipsorum fide censemus ista vtiliter excudi publicari posse PETRVS REMIGIVS Archidiaconus maior Metropolitana insignis Ecclesia Rhemensis Iuris Canonici Doctor Archiepiscopatus Rhemensis generalis Vicarius HVBERTVS MORVS Rhemensis Ecclesiae Decanus Ecclesiastes in sacratissimae Theologiae facultate Doctor IOANNES LE BESGVE Canonicus Rhemensis Doctor Theologus Cancellarius Academiae Rhemensis GVLIELMVS BALBVS Theologiae professor Collegij Rhemensis Archimagister S. August lib. 1. c. 3. de serm Do. in monte Paupertate spiritus peruenitur ad ScripturaruÌ„ cognitionem vbi oportet hominem se mitem praebere ne peruicacibus concertationibus indocilis reddatur Vve come to the vnderstanding of Scriptures through pouertie of spirit vvhere a man must shevv himself meeke-minded lest by stubburne contentions he become incapable and vnapt to be taught THE PREFACE TO THE READER TREATING OF THESE THREE POINTS OF THE TRANSLATION OF HOLY SCRIPTVRES INTO THE vulgar tongues and namely into English of the causes vvhy this nevv Testament is translated according to the auncient vulgar Latin text of the maner of translating the same THE holy Bible long since translated by vs into English and the old Testament lying by vs for lacke of good meanes to publish the vvhole in such sort as a vvorke of so great charge and importance requireth vve haue yet through Gods goodnes at length fully finished for thee most Christian reader all the NEVV TESTAMENT vvhich is the principal most profitable comfortable peece of holy vvritte and as vvel for all other institution of life and doctrine as specially for deciding the doubtes of these daies more propre and pregnant then the other part not yet printed Vvhich translation vve doe not for all that publish vpon erroneous opinion of necessitie that the holy Scriptures should alvvaies be in our mother tonge or that they ought or vvere ordained by God to be read indifferently of all could be easily vnderstood of euery one that readeth or heareth them in a knovven language or that they vvere not often through mans malice or infirmitie pernicious and much hurtful to many or that vve generally and absolutely deemed it more conuenient in it self more agreable to Gods word and honour or edification of the faithful to haue them turned into vulgar tonges then to be kept studied only in the Ecclesiastical learned languages Not for these nor any such like causes doe vve translate this sacred booke but vpon special consideration of the present time state and condition of our countrie vnto vvhich diuers thinges are either necessarie or profitable and medicinable novv that othervvise in the peace of the Church vvere neither much requisite nor perchance vvholy tolerable In this matter to marke onely the vvisedom moderatioÌ„ of holy Church and the gouernours thereof on the one side and the indiscerete zeale of the popular and their factious leaders on the other is a high point of prudence These later partly of simplicitie partly of curiositie and specially of pride and disobedience haue made claime in this case for the common people vvith plausible pretences many but good reasons none at all The other to vvhom Christ hath giuen charge of our soules tho dispensing of Gods mysteries and treasures among vvhich holy Scripture is no smale store and the feeding his familie in season vvith foode fit for euery sort haue neither of old nor of late euer vvholy condemned all vulgar versions of Scripture nor haue at any time generally forbidden the faithful to reade the same yet they haue not by publike authoritie prescribed commaunded or authentically euer recommended any such interpretation to be indifferently vsed of all men The Armenians say they haue the Psalter and some other peeces translated by S. Chrysostom into their language vvhen he vvas banished among them and George the Patriarch in vvriting his life signifieth no lesse The Saluonians affirme they haue the Scriptures in their vulgar tongue turned by S. Hierom and some vvould gather so much by his ovvne vvordes in his epistle to Sophronius but the place in deede proueth in not Vulpilas surely gaue the Scriptures to the Gothes in their ovvne tonge and that before he vvas an Arrian It is almost three hundred yeres since Iames Archbishop of Genua is said to haue translated the Bible into Italian More then tvvo hundred yeres agoe in the daies of Charles the fifth the Frenche king vvas it put forth faithfully in Frenche the sooner to shake out of the deceiued peoples haÌ„des the false heretical translations of a secte called Vvaldenses In our ovvne countrie notwithstanding the Latin tonge vvas euer to vse Venerable Bedes vvordes common to all the prouinces of the same for meditation or studie of Scriptures and no vulgar translation commonly vsed or occupied of the multitude yet they vvere â—xtant in English euen before the troubles that Vvicleffe and his folovvers raised in our Church as appeareth as well by some peeces yet remaining as by a prouincial Constitution of Thomas Arundel Archbishop of Canturburie in a Councel holden at Oxford vvhere straite
prouision vvas made that no heretical version set forth by Vvicleffe or his adherentes should be suffered nor any other in or after his time be published or permitted to be readde being not approued and allovved by the Diócesan before alleaging S. Hierom for the difficultie and danger of interpreting the holy Scripture out of one tonge into an other though by learned and Catholike men So also it is there insinuated that neither the Translations set forth before that Heretikes time nor other aftervvard being approued by the lavvful Ordinaries were euer in our countrie wholy forbidden though they were not to say the truth in quiet and better times much lesse when the people vvere prone to alteratioÌ„ heresie or noueltie either hastily admitted or ordinarily readde of the vulgar but vsed onely or specially of some deuout religious and contemplatiues persons in reuerence secrecie and silence for their spiritual comforte Now since Luthers reuolt also diuers learned Catholikes for the more speedy abolishing of a number of false and impious translations put forth by sundry sectes and for the better preseruation or reclaime of many good soules endangered thereby haue published the Bible in the seueral languages of almost all the principal prouinces of the Latin Church no other bookes in the world being so pernicious as hereticall translations of the Scriptures poisoning the people vnder colour of diuine authoritie not many other remedies being more soueraine against the same if it be vsed in order discretion and humilitie then the true faithful and sincere interpretation opposed therevnto Vvhich causeth the holy Church not to forbid vtterly any Catholike translation though she allow not the publishing or reading of any absolutely and without exception or limitation knowing by her diuine and most sincere wisedom how where when and to whom these her Maisters and Spouses giftes are to be bestowed to the most good of the faithful and therfore neither generally permitteth that which must needes doe hurt to the vnworthy nor absolutely condemneth that which may doe much good to the worthie Vvherevpon the order which many a wise man wished for before was taken by the Deputies of the late famous Councel of Trent in this behalfe and confirmed by supreme authoritie that the holy Scriptures though truely and Catholikely translated into vulgar tonges yet may not be indiffereÌ„tly readde of all men nor of any other then such as haue expresse licence therevnto of their lawful Ordinaries with good testimonie from their Curates or Confessors that they be humble discrete and deuout persons and like to take much good and no harme thereby Vvhich prescript though in these daies of ours it can not be so precisely obserued as in other times places where there is more due respecte of the Churches authoritie rule and discipline yet we trust all wise and godly persons will vse the matter in the meane while with such moderation meekenes and subiection of hart as the handling of so sacred a booke the sincere senses of Gods truth therein the holy Canons Councels reason and religion do require Vvherein though for due preseruation of this diuine worke from abuse and prophanation and for the better bridling of the intolerable insolencie of proude curious contentious wittes the gouernours of the Church guided by Gods Spirit as euer before so also vpon more experience of the maladie of this time theâ— before haue taken more exacte order both for the readers and translatours in these later ages then of old yet we must not imagin that in the primitiue Church either euery one that vnderstoode the learned tonges wherein the Scriptures were written or other languages into which they were translated might without reprehension reade reason dispute turne and tosse the Scriptures or that our forefathers suffered euery schole-maister scholer or Grammarian that had a litle Greeke or Latin straight to take in hand the holy Testament or that the translated Bibles into the vulgar tonges were in the handes of euery husbandman artificer prentice boies girles mistresse maide man that they were sung plaies alleaged of euery tinker tauerner rimer minstrel that they were for table talke for alebenches for boates and barges and for euery prophane person and companie No in those better times men were neither so ill nor so curious of them selues so to abuse the blessed booke of Christ neither was there any such easy meanes before printing was inuented to disperse the copies into the handes of euery man as now there is They were then in Libraries Monasteries Colleges Churches in Bishops Priests and some other deuout principal Lâ—y mens houses and handes who vsed them with seare and reuerence and specially such partes as perteined to good life and maners not medling but in pulpit and schooles and that moderately to with the hard and high mysteries and places of greater difficultie The poore ploughman could then in labouring the ground sing the hymnes and psalmes either in knowen or vnknowen languages as they heard them in the holy Church though they could neither reade nor know the sense meaning and mysteries of the same Such holy persons of both sexes to whom S. Hierom in diuers Epistles to them commendeth the reading and meditation of holy Scriptures were diligent to searche all the godly histories imitable examples of chastitie humilitie obedience clemencie pouertie penance renouÌ„cing the world they noted specially the places that did breede the hatred of sinne feare of Gods iudgement delight in spiritual cogitations they referred them selues in all hard places to the iudgement of the auncient fathers and their maisters in religion neuer presuming to contend controule teach or talke of their owne sense and phantasie in deepe questions of diuinitie Then the Virgins did meditate vpon the places and examples of chastitie modestie and demurenesse the maried on coniugal faith and continencie the parents how to bring vp their children in faith and seare of God the Prince how to rule the subiect how to obey the Priest how to teach the people how to learne Then the scholer taught not his maister the sheepe controuled not the Pastor the yong student set not the Doctor to schoole not reproued their fathers of error ignorance Or if any were in those better daies as in al times of heresie such must needes be that had itching eares tikling tonges and wittes curious and contentious disputers hearers and talkers rather then doers of Gods word such the Fathers did euer sharply reprehend counting them vnworthy and vnprofitable readers of the holy Scriptures S. Hierom in his Epistle to Paulinus after declaration that no handy craft is so base nor liberall science so easy that can be had without a maister which S. Augustine also affirmeth De vtilitate cred cap. 7. nor that men presume in any occupation to teach that they neuer learned Only saith he the art of Scripture is that vvhich euery man chalengeth this the chatting old vvife this
all sortes so to vse them or absteine from them as is most conuenient for euery ones saluation with this general admonition that none can vnderstand the meaning of God in the Scriptures except Christ open their sense and make them partakers of his holy Spirit in the vnitie of his mystical bodie and for the rest she committeth it to the Pastor of euery prouince and people according to the difference of time place and persons how and in vvhat sort the reading of the Scriptures is more or lesse to be procured or permitted Vvherein the varietie of circūstances causeth them to deale diuersly as we see by S. Chrysostoms people of Constantinople vvho vvere so delicate dull vvorldly and so much giuen to dice cardes specially stage-plaies or theaters as S. Gregorie Nazianzene witnesseth that the Scriptures all holy lections of diuine things were lothsome vnto them whereby their holy Bishop was forced in many of his sermons to crie out against their extreme negligence and contempt of Gods vvord declaring that not onely Eremites and Religious as they alleaged for their excuse but secular men of all sortes might reade the Scriptures and often haue more neede thereof in respect of them selues then the other that liue in more puritie and contemplation further insinuating that though diuers thinges be high and hard therein yet many godly histories liues examples precepts of life and doctrine be plaine and finally that when the Gentiles vvere so cunning and diligent to impugne their faith it were not good for Christians to be to simple or negligent in the defense thereof as in truth it is more requisite for a Catholike man in these daies vvhen our Aduersaries be industrious to empeache our beleefe to be skilful in Scriptures then at other times vvhen the Church had no such enemies To this sense said S Chrysostom diuers thinges not as a teacher in schole making exact and general rules to be obserued in all places times but as a pulpit man agreably to that audiēce his peoples default nor making it therfore as some peruersely gather of his wordes a thing absolutely needful for euery poore artificer to reade of studie Scriptures nor any vvhit fauouring the presumptuous curious and contentious iangling and searching of Gods secretes reproued by the foresaid fathers much lesse approuing the excessiue pride and madnes of these daies vvhen euery man and vvoman is become not only a reader but a teacher controuler and iudge of Doctors Church Scriptures and all such as either contemne or easily passe ouer all the moral partes good examples and precepts of life by vvhich as vvell the simple as learned might be much edified only in a maner occupie them selues in dogmatical mystical high and hidden secretes of Gods counsels as of Predestination reprobation election prescience forsaking of the Ievves vocation of the gentiles other incomprehensible mysteries Languishing about questions of onely saith fiduce nevv phrases and figures euer learning but neuer comming to knovvledge reading and tossing in pride of vvitte conceit of their ovvne cunning and vpon presumption of I can tell vvhat spirit such bookes specially and Epistles as S. Peter foretold that the vnlearned and instable vvould depraue to their ovvne damnation They delight in none more then in the Epistle to the Romans the Cantica canticorum the Apocalypse which haue in them as many mysteries as wordes they find no difficultie in the sacred booke clasped vvith seuē seales they aske for no expositor vvith the holy Eunuch they feele no such depth of Gods science in the scriptures as S. Augustine did vvhen he cried our Mira profunditas eloquiorum tuorum mira profunditas Deus meus mira profunditas horror est intendere in eam horror honoris tremor amoris that is O vvonderful profoundnes of thy vvordes vvonderful profoundnes my God vvonderful profoundnes it maketh a man quake to looke on it to quake for reuerence and to tremble for the loue thereof they regard not that vvhich the same Doctor affirmeth that the depth and profunditie of vvisedom not only in the vvordes of holy Scripture but also in the matter sense is so vvonderful that liue a man neuer so long be he of neuer so high a vvitte neuer so studious neuer so seruēt to attaine the knovvledge thereof yet vvhen he endeth he shall confesse he doth but begin they feele not vvith S. Hierom that the text hath a hard shel to be broken before vve come to the kirnel they vvill not stay them selues in only reading the sacred Scriptures thirtene yeres together vvith S. Basil S. Gergorie Nazianzene before they expound them nor take the care as they did neuer othervvise to interpret them then by the vniforme consent of their forefathers and tradition Apostolike If our nevv Ministers had had this congitation and care that these and all other vvise men haue and euer had our countrie had neuer fallen to this miserable state in religion that vnder pretence colour and coūtenance of Gods vvord neither should vertue and good life haue bene so pitifully corrupted in time of such reading toiling tumbling and translating the booke of our life and saluation vvhereof the more pretious the right and reuerent vse is the more pernicious is the abuse and prophanation of the same vvhich euery man of experience by these fevv yeres proofe and by comparing the former daies and maners to these of ours may easily trie Looke vvhether your men be more vertuous your vvomen more chast your childrē more obedient your seruants more trustie your maides more modest your frendes more faithful your laitie more iust in dealing your Cleargy more deuout in praying vvhether there be more religion feare of God faith and conscience in all states novv then of old vvhen there vvas not so much reading chatting and iangling of Gods vvord but much more sincere dealing doing and keeping the same Looke vvhether through this disorder vvomen teach not their husbands children their parents yong fooles their old and vvise fathers the scholers their maisters the sheepe their pastor and the People the Priest Looke vvhether the most chast and sacred sentences of Gods holy vvord be not turned of many into mirth mockerie amorous ballets detestable letters of loue and leudnes their delicate rimes tunes and translations much encreasing the same This fall of good life prophaning the diuine mysteries euery body seeth but the great corruption decay of faith hereby none see but vvise men who onely knovv that vvere the Scriptures neuer so truely translated yet Heretikes and ill men that follovv their ovvne spirit and knovv nothing but their priuà te fantasie and not the sense of the holy Church and Doctors must needes abuse them to their damnation and that the curious simple and * sensual men vvhich haue no tast of the things that be of the Spirit of God may
of infinite places take occasion of pernicious errors for though the letter or text haue no error yet saith S. Ambrose the Arrian or as vve may novv speake the Caluinian interpretation hath errors lib. 2 ad Gratianum ca. 1. and Tertullian saith The sense adulserated is as perilous as the style corrupted De Praescript S. Hilarie also speaketh thus Heresie riseth about the vnderstanding not about the vvriting the fault is in the sense not in the vvord lib. 2 de Trinit in principio and S. Augustine saith that many hold the scriptures as they doe the Sacraments ad speciem non ad salutem to the outvvard shevv and not to saluation de Baptis cont Donat. lib. 3 ca. 19. Finally all Sect-maisters and rauening vvolues yea * the diuels them selues pretend Scriptures alleage Scriptures and vvholy shroud them selues in Scriptures as in the wooll and fleese of the simple sheepe Vvhereby the vulgar in these daies of generall disputes can not but be in extreme danger of error though their bookes vvere truely translated and vvere truely in them selues Gods ovvne vvord in deede But the case novv is more lamentable for the Protestants and such as S. Paul calleth ambulantes in astutia vvalking in deceitfulnes haue so abused the people and many other in the vvorld not vnvvise that by their false translations they haue in steede of Gods Lavv and Testament for Christes vvritten vvill and vvord giuen them their ovvne vvicked vvriting and phantasies most shamefully in all their versions Latin English and other tonges corrupting both the letter and sense by false translation adding detracting altering transposing pointing and all other guileful meanes specially vvhere it serueth for the aduantage of their priuate opinions for vvhich they are bold also partly to disauthorise quite partly to make doubtful diuers vvhole bookes allovved for Canonical Scripture by the vniuersal Church of God this thousand yeres and vpward to alter al the authentical and Ecclesiastical vvordes vsed sithence our Christianitie into nevv prophane nouelties of speaches agreable to their doctrine to change the titles of vvorkes to put out the names of the authors to charge the very Euangelist vvith follovving vntrue translation to adde whole sentences proper to their sect into their psalmes in meter euen into the very Creede in rime al vvhich the poore deceiued people say and sing as though they vvere Gods ovvne vvord being in deede through such sacrilegious treacherie made the Diuels vvord To say nothing of their intolerable liberty and licence to change the accustomed callings of God Angel men places things vsed by the Apostles and all antiquitie in Greeke Latin and all other languages of Christian Nations into nevv names sometimes falsely and alvvaies ridiculously and for ostentation taken of the Hebrues to frame and fine the phrases of holy Scriptures after the forme of prophane writers sticking not for the same to supply adde alter or diminish as freely as if they translated Liuie Virgil or Terence Hauing no religious respect to keepe either the maiestie or sincere simplicity of that venerable style of Christes spirit as S. Augustine speaketh vvhich kind the holy Ghost did choose of infinite vvisedom to haue the diuine mysteries rather vttered in then any other more delicate much lesse in that meretricious maner of vvriting that sundrie of these new translators doe vse of vvhich sort Caluin him selfe and his pue-fellovves so much complaine that they professe Satan to haue gained more by these nevv interpreters their number leuitie of spirit and audacitie encreasing daily then he did before by keeping the word from the people And for a paterne of this mischeefe they giue Castalion adiuring all their churches and scholars to bevvare of his translation as one that hath made a very sport and mockery of Gods holy vvord so they charge him them selues and the Zuinglians of Zuricke vvhose translations Luther therfore abhorred handling the matter vvith no more fidelitie grauitie or sinceritie then the other but rather vvith much more falsification or to vse the Apostles vvordes cauponation and adulteration of Gods vvord then they besides many vvicked gloses prayers confession of faith conteining both blasphemous errors and plaine contradictions to them selues and among them selues all priuileged and authorised to be ioyned to the Bible and to be said and sung of the poore people and to be beleeued as articles of faith and vvholy consonant to Gods vvord Vve therfore hauing compassion to see our beloued countrie men vvith extreme danger of their soules to vse onely such prophane translations and erroneous mens mere phantasies for the pure and blessed vvord of truth much also moued therevnto by the desires of many deuout persons haue set forth for you benigne readers the nevv Testament to begin vvithal trusting that it may giue occasion to you after diligent perusing thereof to lay avvay at lest such their impure versions as hitherto you haue ben forced to occupie Hovv vvell vve haue done it vve must not be iudges but referre all to Gods Church and our superiors in the same to them vve submit our selues and this and all other our labours to be in part or in the vvhole reformed corrected altered or quite abolished most humbly desiring pardon if through our ignorance temeritie or other humane infirmitie vve haue any vvhere mistaken the sense of the holy Ghost further promising that if hereafter we espie any of our ovvne errors or if any other either frende of good vvil or aduersarie for desire of reprehension shal open vnto vs the same vve vvil not as Protestants doe for defense of our estimation or of pride and contention by vvrangling vvordes vvilfully persist in them but be most glad to heare of them and in the next edition or othervvise to correct them for it is truth that vve seeke for and Gods honour which being had either by good intention or by occasion al is vvel This vve professe onely that vve haue done our endeuour vvith praier much feare and trembling lest vve should dangerously erre in so sacred high and diuine a vvorke that vve haue done it vvith all faith diligence and sinceritie that vve haue vsed no partialitie for the disaduantage of our aduersaries nor no more licence then is sufferable in translating of holy Scriptures continually keeping our selues as neere as is possible to our text to the very vvordes and phrases vvhich by long vse are made venerable though to some propsiane or delicate cares they may seeme more hard to barbarous * as the whole style of Scripture doth lightly to such at the begining acknowledging with S. Hierom that in other writings it is ynough to giue in trāslation sense for sense but that in Scriptures lest vve misse the sense vve must keepe the very vvordes Ad Pammach epistola 101. ca. 2 in princip Vve must saith S. Augustine speake according to a set rule lest licence of
in the Churches seruice expounded in sermons alleaged and interpreted in the Commentaries and vvritings of the auncient fathers of the Latin Church 5. The holy Councel of Trent for these and many other important considerations hath declared and defined this onely of al other latin translations to be authentical and so onely to be vsed and taken in publike lessons disputations preachings and expositions and that no man presume vpon any pretence to reiect or refuse the same 6. It is the grauest sincerest of greatest maiestie least partialitie as being vvithout al respect of controuersies and contentions specially these of our time as appeareth by those places vvhich Erasmus and others at this day translate much more to the aduantage of the Catholike cause 7. It is so exact and precise according to the Greeke both the phrase and the word that delicate Heretikes therfore reprehend it of rudene◠And that it follovveth the Greeke far more exactly then the Protestants translations beside infinite other places we appeale to these Tit. 3. 14. Curent bonis operibus praeesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Engl. bib 1577 to mainteine good vvorkes and Hebr. 10 20. Viam nobis initiatut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 English Bib. he prepared So in these vvordes Iustificationes Traditiones Idola c. In al vvhich they come not neere the Greeke but auoid it of purpose 8. The Aduersaries them selues namely Beza preferre it before al the rest Inpraefat no. Test an 1556. And againe he saith that the old Interpreter translated very religiously Annot. in 1. Luc. v. 1. 9. In the rest there is such diuersitie and dissension and no end of reprehending one an other and translating euery man according to his fantasie that Luther said If the vvorld should stand any long time vve must receiue againe which he thought absurd the Decrees of Councels for preseruing the vnitie of faith because of so diuers interpretations of the Scripture And Beza in the place aboue mentioned noteth the itching ambition of his fellovv-translators that had much rather disagree and dissent from the best then seeme them selues to haue said or vvritten nothing And Bezas translation it self being so esteemed in our countrie that the Geneua English Testaments be translated according to the same yet sometime goeth so vvide from the Greeke and from the meaning of the holy Ghost that them selues which protest to trāslate it dare not folow it For example Luc. 3 36. They haue put these wordes The sonne of Cainan which he wittingly and wilfully left out and Act. 1 14. they say Vvith the vvomen agreably to the vulgar Latin where he saith Cum vxoribus vvith their vviues 10. It is not onely better then al other Latin trāslations but then the Greeke text it self in those places where they disagree The proofe hereof is euident because most of the auncient Heretikes were Grecians therfore the Scriptures in Greeke were more corrupted by them as the auncient fathers often complaine Tertullian noteth the Greeke text which is at this day 1 Cor. 19. 47 to be an old corruption of Marcion the Heretike and the truth to be as in our vulgar latin Secundus homo de coelo coelestis The second man from heauen heauenly So reade other auncient fathers and Erasmus thinketh it must needes be so and Caluin him self folovveth it Instit li. 2. c. 13. parag 2. Againe S. Hierom noteth that the Greeke text 1 Cor. 7 33 which is at this day is not the Apostolical veritie or the true text of the Apostle but that which is in the vulgar Latin Qui cum vxore est solicitus est quae sunt mundi quomodo placeat vxori diuisus est He that is vvith a vvife is careful of vvorldly things hovv he may please his vvife and is deuided or distracted The Ecclesiastical historie called the Tripartite noteth the Greeke text that now is 1 Io. 4 3 to be an old corruption of the auncient Greeke copies by the Nestorian Heretikes the true reading to be as in our vulgar Latin Omnis spiritus qui soluit IESVM ex Deo non est Euery spirit that dissolueth IESVS is not of God and Beza confesseth that Socrates in his Ecclesiastical historie readeth so in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But the proofe is more pregnant out of the Aduersaries them selues They forsake the Greeke text as corrupted and translate according to the vulgar Latin namely Beza and his scholers the English translatours of the Bible in these places Hebr. chap. 9 vers 1. saying The first couenant for that vvhich is in the Greeke The first tabernacle vvhere they put couenant not as of the text but in an other letter as to be vnderstood according to the vulgar Latin vvhich most sincerely leaueth it out altogether saying Habuit quidem prius instificationes c. The former also in deede had iustifications c. Againe Ro. 11 vers 21. They translate not according to the Greeke text Temporiseruientes seruing the time vvhich Beza saith must needes be a corruption but according to the vulgar Latin Domino seruientes seruing our Lord. Againe Apoc. 11 vers 2. they translate not the Greeke text Atrium quod intra templum est the court vvhich is vvithin the teme but cleane contrarie according to the vulgar Latin vvhich Beza saith is the true reading Atrium quod est foris templum the court vvhich is vvithout the temple Onely in this last place one English Bible of the yere 1562 folovveth the errour of the Greeke Againe 2 Tim. 2. vers 14. they adde but more then is in the Greeke to make the sense more cōmodious and easie according as it is in the vulgar Latin Again Ia. 5 12. they leaue the Greeke and folovv the vulgar Latin saying lest you fall into condemnation I doubt not saith Beza but this is the true and sincere reading and I suspect the corruption in the Greeke came thus c. It vvere infinite to set dovvne al such places vvhere the Aduersaries specially Beza folovv the old vulgar Latin and the Greeke copie agreable therevnto condemning the Greeke text that novv is of corruption Againe Erasmus the best translatour of al the later by Bezas iudgement saith that the Greeke sometime hath superfluities corruptly added to the text of holy Scripture as Mat. 6. to the end of the Pater noster these vvordes Because thine is the kingdom the povver and the glorie for euer-more Vvhich he calleth nugas trifles rashly added to our Lords praier and reprehendeth Valla for blaming the old vulgar Latin because it hath it not likevvise Ro. 11 6. these vvordes in the Greeke and not in the vulgar latin But if of vvorkes it is not novv grace othervvise the vvorke is no more a vvorke and Mar. 10 29. these vvordes or vvife and such like Yea the Greeke text in these superfluities condemneth
it self and iustifieth the vulgar Latin excedingly as being marked through out in a number of places that such and such vvordes or sentences are superfluous in al which places out vulgar Latin hath no such thing but is agreable to the Greeke vvhich remaineth after the superfluities be taken avvay For example that beforementioned in the end of the Pater noster hath a marke of superfluitie in the Greeke text thus 〈◊〉 and Marc. 6 11 these vvordes Amen I say to you it shal be more tolerable for the land of Sodom and Gomorrhe in the day of iudgement then for that citie and Mat. 20 22. these vvordes And be baptized vvith the baptisme that I am baptized vvith Vvhich is also superfluously repeated againe vers 23. and such like places exceding many which being noted superfluous in the Greeke and being not in the vulgar Latin proue the Latin in those places to be better truer and more sincere then the Greeke Vvherevpon vve conclude of these premisses that it is no derogation to the vulgar Latin text which we translate to disagree from the Greeke text wheras it may notwithstanding be not onely as good but also better and this the Aduersarie him self their greatest and latest translatour of the Greeke doth auouch against Erasmus in behalfe of the old vulgar Latin traÌ„slation in these notorious vvordes Hovv vnvvorthely and vvithout cause saith he doth Erasmus blame the old Interpreter as dissenting from the Greeke he dissented I graunt from those Greeke copies vvhich he had gotten but vve haue found not in one place that the same interpretation vvhich be blameth is grounded vpon the authoritie of other Greeke copies those most aâ—ncient Yea in some number of places vve haue obserued that the reading or the Latin text of the old Interpreter though it agree not sometime vvith our Greeke copies yet it is much more conuenient for that it seemeth be folovved some better and truer copie Thus far Beza In vvhich vvordes he vnwittingly but most truely iustifieth and defendeth the old vulgar Translation against him self and al other cauillers that accuse the same because it is not alwaies agreable to the Greeke text Vvhereas it vvas translated out of other Greeke copies partly extant partly not extant at this day either as good and as auncient or better and more auncient such as S. Augustine speaketh of calling them doctiores diligentiores the more learned and diligent Greeke copies vvhervnto the latin translations that faile in any place must needes yeld Li. 2. de doct Christ c. 15. And if it were not to long to exemplifie and proue this which would require a treatise by it self we could shew by many and most cleere examples through out the new Testament these sundrie meanes of iustifying the old translation 1 First if it agree with the Greeke text as commonly it doth and in the greatest places coÌ„cerning the controuersies of our time it doth most certainely so far the Aduersaries haue not to complaine vnles they wil complaine of the Greeke also as they doe Ia. 4. v 2. and 1 Pet. 3. v. 21. where the vulgar Latin foloweth exactly the Greeke text saying Occiditis and Quod vos similis formae c. But Beza in both places correcteth the Greeke text also as false 2 If it disagree here and there from the Greeke text it agreeth with an other Greeke copie set in the margent whereof see examples in the foresaid Greeke Testaments of Robert Steuens and Crispin through out namely 2 Pet. 1 10. Satague vt per bona opera certam vestram vocationem faciatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Marc. 8. v. 7. Et ipsos benedixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 If these marginal Greeke copies be thought lesse authentical then the Greeke text the Aduersaries them selues tel vs the coÌ„trarie vvho in their translations often folow the marginal copies and forsake the Greeke text as in the examples aboue mentioned Ro. 11. Apoc. 11. 2 Tim. 2. Iac. 5. c. it is euident 4 If al Erasmus Greeke copies haue not that which is in the vulgar Latin Beza had copies which haue it and those most auncient as he saith better And if al Bezas copies faile in this point and wil not helpe vs Gagneie the Frenche kings preacher and he that might commaund in al the kings libraries he found Greeke copies that haue iust according to the vulgar Latin that in such place as would seeme otherwise lesse probable as Iac. 3. vers 5. Ecce quantus ignis quam magnam silum incendit Behold hovv much fire vvhat a great vvood it kindleth A man would thinke it must be rather as in the Greeke text A litle fire vvhat a great vvood it kindleth But an approued auncient Greeke copie alleaged by Gagneie hath as it is in the vulgar Latin And if Gagneis copies also faile sometime there Beza and Crispin supply Greeke copies fully agreable to the vulgar Latin as ep Iudae vers 5. Scientes semel omnia quoniam IESVS c. and vers 19. Segregant semetipsos likewise 2 Ephes 2. Quòd elegerit vos primitias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some Greeke copies Gagn. 2 Cor. 9. Vestra amulatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so hath one Greeke copie Beza 5 If al their copies be not sufficient the auncient Greeke fathers had copies and expounded them agreable to our vulgar Latin as 1 Tim. 6 20. Prophanat vocum nouitates So readeth S. Chrysostom and expoundeth it against Heretical erroneous nouelties Yet now we know no Greeke copie that readeth so Likewise Io. 10 29. Pater meus quod mihi dedit maius omnibus est so readeth S. Cyril and expoundeth it li. 7 in Io. c. 10. likewise 1 Io. 4 3. Omnie spiritus qui soluit IESVM ex Deo non est so readeth S. Irenaeus li. 3. c. 18. S. Augustine tract 6. in Io. S. Leo epist 10. c. 5. beside Socrates in his Ecclesiastical historie li. 7. c. 22. and the Tripartite li. 12. c. 4. vvho say plainely that this was the old and the true reading of this place in the Greeke And in what Greeke copie extant at this day is there this text Io. 5 2. Est auteÌ„ Hierosolymis probatica piscina and yet S. Chrysostom S. Cyril and Theophylacte read so in the Greeke and Beza saith it is the better reading and so is the Latin text of the Romane Masse booke iustified and eight other Latin copies that reade so for our vulgar Latin here is according to the Greeke text Super probatica Ro. 5. v. 17. Donationis iustitiae so readeth Theodorete in Greeke Lu. 2. v. 14. Origen S. Chrysostom reade Hominibus bonae voluntatis and Beza liketh it better then the Greeke text that novv is 6. Vvhere there is no such signe or token of any auncient Greeke copie in the fathers yet these later Interpreters tel vs that the old Interpreter did folovv some other Greeke copie
came into the land of Israel ✠verse 22 But hearing that Archelaus reigned in Ievvrie for Herod his father he feared to goe thither and being vvarned in sleepe retyred into the quarters of Galilee ✠verse 23 And coming he dvvelt in a citie called Nazareth that it might be fulfilled vvhich vvas sayd by the Propheres That he shal be called a Nazarite ANNOTATIONS CHAP. II. 1. Behold Our Lordes apparition or Epiphanie to these Sages being Gentils their Pilgrimage to him and in them the first homage of Gentilitie done vnto him the twelfth day after his Natiuitie and therfore is Twelfth day highly celebrated in the Catholike Churche for ioy of the calling of vs Gentils His baptisme also and first miracle are celebrated on the same day 2. Starre Christs Natiuitie depended not vpon this starre as the Priscillianists falsely surmised but the starre vpon his Natiuitie for the seruice wherof it was created Grego Ho. 10. 2. Come to adore This coming so far of deuotion to visite and adore Christ in the place of his birth was proprely a Pilgrimage to his person and warranteth the faithful in the like kind of external worship done to holy persons places and things 4. Inquired of them The high Priests were rightly consulted in quaestion of their law and religion and be they neuer so il are often forced to say the truth by priuilege of their vâ—ction as here and after they did concerning the true Messias 11. Adored him This body saith S. Chrysostom the Sages adored in the cribbe Let vs at the least imitate them thou seest him not now in the cribbe but on the altar not a woman holding him but the Priest present and the Holy Ghost powred out aboundantly vpon the sacrifice Ho. 24. in 1. Cor. Ho. 7. in Mt. Ho. de sancto Philogonio 11. Treasures These treasures are as it were the first fruites of those riches and gifts which according to the Prophecies of Dauid and Esay Gentilitie should offer to Christ and his Churche and now haue offered specially from the time of Constantine the Great As also these three Sages being principal men of their Countrie represent the whole state of Princes kings and Emperours that were according to the said Prophecies to beleeue in Christ to humble them selues to his crosse to foster enriche adorne and defend his Church Wherevpon it is also a very conuenient and agreable tradition of antiquitie and a receiued opinion among the faithful * not lacking testimonies of ancient writers and much for the honour of our Sauiour that these three also were kings to Witte either according to the state of those Countries * where the Princes were Magi and * Magi the greatest about the Prince or as we read in the Scriptures of Melchisedec king of Salem and many other kings that dwelt within a small compasse or as * Iobes three freendes are called kings These are commonly called the three kings of Colen because their bodies are there translated thither from the East Countrie their names are said to haue been Gaspar Melchior Baltasar 11. Gifts These Sages were three and their gifts three and eche one offered euerie of the three to expresse our faith of the Trinitie The Gold to signifie that he was a King the frankincense that he was God the myrrhe that he was to be buried as man Aug. ser i. de Epiph. 15. Out of Aegypt This place of the Prophete and the like in the new Testament here applied to Christ wheras in the letter it might seeme otherwise reacheth vs how to interprete the old Testament and that the principal sense is of Christ and his Churche 16. Murdered By this example we learne how great credite we owe to the Churche in Canonizing Saints and celebrating their holy daies by whose only warrant without any word of Scripture these holy Innocents haue been honoured for Martyrs and their holy day kept euer since the Apostles time although they died not voluntarily nor al perhaps circuncised and some the children of Pagans Aug. ep â—â— Orig. ho. 1. in diuersos CHAP. III. Iohn Baptist by his Eremites life by his preaching and baptisme calleth al vnto penance to prepare them to Christ 10. He preacheth to the Pharisees and Sadducees threatening to them vnles they truly doe penance reprobation here and damnation hereafter and so saluation sendeth them to Christ and his baptisme Which being far more excellent then Iohns yet Christ him self among those penitents vouchsafeth to come vnto Iohns baptisme where he hath testimonie from heauen also verse 1 AND in those dayes * cometh Iohn the Baptist preaching in the ″ desert of Ievvrie ✠verse 2 saying ″ Doe penance for the Kingdom of heauen is at hand ✠verse 3 For this is he that vvas spoken of by Esay the Prophet saying A voyce of one crying in the desert prepare ye the way of our Lord make straight his pathes ✠verse 4 And the sayd Iohn had his garment of camels heare a girdle of a skinne about his loynes and his meate was locustes vvilde honie ✠verse 5 Then vvent forth to him Hierusalem al Ievvrie and al the countrey about Iordan ✠verse 6 vvere baptized of him in Iordan ″ confessing their sinnes ✠verse 7 And seeing many of the Pharisees Sadducées coming to his baptisme he sayd to them Ye vipers brood vvho hath shevved you to flee from the vvrath to come ✠verse 8 Yeld therfore ″ fruite vvorthie of penance ✠verse 9 And delite not to say vvithin your selues vve haue Abraham to our father for I tel you that God is able of these stones to raise vp children to Abraham ✠verse 10 For novv the ″ axe is put to the roote of the trees Euery tree therefore that doth not yeld good fruite shal be cut dovvne cast into the fyre ✠verse 11 I in deede baptize you ″ in vvater vnto penance but he that shal come after me is stronger then I vvhose shoes I am not vvorthie to beare he shal baptize you in the Holy Ghost fire ✠verse 12 Whose fanne is in his hand and he shal cleane purge his ″ floore and he vvil gather his vvheate into the barne but the chaffe he vvil burne vvith vnquencheable fire ✠verse 13 Then cometh IESVS from Galilee to Iordan vnto Iohn to be baptized of him ✠verse 14 But Iohn stayed him saying I ought to be baptized of thee and comest thou to me ✠verse 15 And IESVS ansvvering sayd to him Suffer me for this time for so it becommeth vs to fulfil al iustice Then he suffered him ✠verse 16 And IESVS being baptized forthvvith came out of the vvater and loe the heauens vvere ″ opened to him and he savv the Spirit of God descending as a doue coming vpon him ✠verse 17 And behold a voyce from heauen saying This is
of Galilee savv tvvo brethren Simon vvho is called Peter his brother casting a nette into the sea for they vvere fishers ✠verse 19 he sayth to them Come ye after me and I vvil make you to be fishers of men ✠verse 20 But they incontinent leauing the nettes folovved him ✠verse 21 And going forvvard from thence he savv * other tvvo brethren Iames of Zebedee Iohn his brother in a shippe vvith Zebedee their father repayring their nettes and he called them ✠verse 22 And they furthvvith left their nettes father and folovved him ⊢ ✠verse 23 And IESVS vvent round about all Galilee teaching in their Synagogs preaching the Gospel of the Kingdome and ″healing euery maladie and euery infirmitie in the people ✠verse 24 And the bruite of him vvent into al Syria and they presented to him al that vvere il at ease diuersly taken vvith diseases and torments and such as vvere possest and lunatikes and sicke of the palsey and he cured them ✠verse 25 And much people folovved him from Galilee and Decapolis and Hierusalem and from beyond Iordan ANNOTATIONS CHAP. IIII. 1. Desert As Iohn the Baptist so our Sauiour by going into the desert and there liuing in contemplation euen among brute beasts and subiect to the assaults of the Diuel for our sinnes geueth a warrant and example to such holy men as haue liued in wildernesse for penance and contemplation called Eremites 2. Fasted fourtis daies Elias and Moyses saith S. Hierom by the fast of 40 daies were filled with the familiaritie of God and our Lord him self in the wildernesse fasted as many to leaue vnto vs the solemne daies of fast that is Lent Hiero. in c. 58 Esa S. Augustine also hath the very like wordes ep 119. And generally al the ancient fathers that by occasion or of purpose speake of the Lent-fast make it not onely an imitation of our Sauiours fast but also an Apostolicall tradition and of necessitie to be kept Contemâ—e not Lent saith S. Ignatius for it conteineth the imitation of our Lordes conuersation And S. Ambrose saith plainely that it was not ordained by men but consecrated by God nor inuented by any earthly cogitation but commaunded by the heauenly Maiestie And againe that it is sinne not to fast al the Lent S. Hieroms wordes also be most plaine We saith he fast fourtie daies or make one Lent in a yere according to the tradition of the Apostles in time conuenient This time most conuenient is as S. Augustine saith ep 119 immediatly before Easter thereby to communicate with our Sauiours Passion and as other writers do adde thereby to come the better prepared and more worthily to the great solemnitie of Christes Resurrection beside many other goodly reasons in the ancient fathers which for breuitie we omitte See good Christian Reader 12 notable sermons of S. Leo the Great de Quadragesiâ—â— of Lent namely Ser. 6 and 9. Where he calleth it the Apostles ordinance by the doctrine of the Holy Ghost See S. Ambrose from the 23 sermon forward in S. Bernard 7 sermons and in many other fathers the like Last of al note well the saying of S. Augustine who affirmeth that by due obseruation thereof the wicked be separated from the good infidels from Christians Heretikes from faithful Catholikes 6. It is written Heretikes alleage scriptures as here the Deuil doeth in the false sense the Churche vseth them as Christ doeth in the true sense and to consute their falsehood Aug. cont lit Petil. li. â— c. 〈◊〉 10. 7. 11. Him only serue It was not sayd sayth S. Augustine The Lord thy God only shalt thou â—dore as it was said Him onely shalt thou serue in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. sup Gen. 9. 61. Wherevpon the Catholike Churche hath alwayes vsed this most true and necessarie distinction that there is an honour dew to God only which to giue vnto any creature were Idolatrie and there is an honour dew to creatures also according to their dignitie as to Saints holy things and holy place See Euseb Hist Ec. li. 4. c. 14. S. Hierom. cont Vigil ep 53. Aug. li. 10. Ciâ—it c. 1. li. 1 Trin. c. 6. Conâ— Nic. 2. Damase li. 1. de Imag. Bed in 4. Luc. 17. Doe penance That penance is necessarie also before baptisme for such as be of age as Iohns so our Sauiours preaching declareth both beginning with penance 23. Healing euery maladie Christ saith S. Augustine by miracles gat authoritie by authoritie found credit by credit drew together a multitude by a multitude obteyned antiquitie by antiquitie fortified a Religion which nor only the most fond new rysing of Heretikes vsing deceitful wiles but neither the drowsie old errour of the very Heathen with violence setting agaynst it might in any part shake and cast downe Aug. de vtil cred c. 14. CHAP. V. First 3 he promiseth rewardes 13 and he layeth before the Apostles their office 17 Secondly he protesteth vnto vs that we must keepe the commaundements and that more exactly then the Scribes and Pharisees whose iustice weas counted most perâ—ite but yet that it was vnsufficient he sheweth in the precepts of 21 Murder â—7 Aduoutrie â—1 Diuorce 〈◊〉 Swearing 38 Reuenge 42 Vsurie 43 Enemies verse 1 AND seeing the multitudes he * vvent vp into a mountaine and vvhen he vvas set his Disciples came vnto him ✠verse 2 and opening his mouth he taught them saying ✠verse 3 Blessed are the poore in Spirit for theirs is the Kingdom of heauen ✠verse 4 Blessed are the meeke for they shal possesse the land ✠verse 5 Blessed are they that mourne for they shal be comforted ✠verse 6 Blessed are they that hunger thirst after iustice for they shal haue their fil ✠verse 7 Blessed are the merciful for they shal obtayne mercie ✠verse 8 Blessed are the cleane of hart for they shal see God ✠verse 9 Blessed are the peace-makers for they shal be called the children of God ✠verse 10 Blessed are they that suffer persecution ″ for iustice for theirs is the Kingdom of heauen ✠verse 11 Blessed are ye vvhen they shal reuile you and persecute you speake al that naught is agaynst you vntruely for my sake ✠verse 12 be glad reioyce for your″ revvard is very great in heauen ⊢ For so they persecuted the Prophets that vvere before you ✠verse 13 You are the * salt of the earth ✠verse 14 But if the salt leese his vertue vvherevvith shal it be salted It is good for nothing any more but to be cast forth and to be troden of men ✠verse 15 You are the ″ light of the vvorld A citie cannot be hid situated on a mountaine ✠verse 16 Neither do men light a * candel and put it vnder a bushel but vpon a caÌ„dlesticke that it may shine to al that are in
but his commaundements of which S. Iohn sayth 1. Ep. 5. His commaundements are not heauy cleane contrary to the Aduersaries that say they are vnpossible to be kept CHAP. XII The blindnes of the Pharisees about the Sabboth he reproueth by Scriptures by reason and by a miracle 14 and his death being therfore sought by them he meekely goeth out of the vvay according as Esay had prophecied of him 2◠His casting out of deuils also he defendeth agaynst them 31 and setteth forth the daunger they stand in for their horrible blasphemie 38 And because they aske yet for a signe he shevveth hovv vvorthely they shal be damned 43 foretelling hovv the deuil shal possesse their Nation 46 and testifying that although he be of their bloud yet not they for this but such as keepe his commaundements are deere vnto him verse 1 AT that time * IESVS vvent through the corne on the Sabboth and his Disciples being hungrie began to plucke the eares and to eate ✠verse 2 And the Pharisees seeing them said to him Loe thy Disciples doe that vvhich is not lavvful for them to doe on the Sabboth-dayes ✠verse 3 But he sayd to them Haue you not read vvhat * Dauid did vvhen he vvas an hungred and they that vvere vvith him ✠verse 4 hovv he entred into the house of God and did eate the loaues of proposition vvhich it vvas not lavvful for him to eate nor for them that vvere vvith him * but for priestes only ✠verse 5 Or haue ye not read in the * Lavv that on Sabboth-dayes the priestes in the temple do breake the Sabboth and are vvithout blame ✠verse 6 but I tel you that there is here a greater then the tēple ✠verse 7 And if you did knovv vvhat it is I wil mercie and not sacrifice you vvould neuer haue condemned the innocentes ✠verse 8 For the Sonne of man is lord of the Sabboth also ✠verse 9 And vvhen he had passed from thence he came into their synagogue ✠verse 10 And * behold there vvas a man vvhich had a vvithered hand and they asked him saying Whether is it lavvful to cure on the Sabboths that they might accuse him ✠verse 11 But he sayd to them what man shal there be of you that shal haue one sheepe and if the same fall into a ditche on the Sabboths vvil he not take hold and lift it vp ✠verse 12 Hovv much better is a man more then a sheepe therfore it is lavvful on the Sabboths to doe a good deede ✠verse 13 Then he sayth to the man Stretch forth thy hand and he stretched it forth and it vvas restored to health euen as the other ✠verse 14 And the Pharisees going forth made a cōsultation agaynst him hovv they might destroy him ✠verse 15 But IESVS knovving it retired from thence and many folovved him and he cured them all ✠verse 16 and he charged them that they should not disclose him ✠verse 17 That it might be fulfilled vvhich vvas spoken by Esay the Prophete saying ✠verse 18 Behold my seruant vvhom I haue chosen my beloued in vvhom my soul hath vvel liked I vvil put my spirit vpon him and iudgement to the Gentiles shal he shew ✠verse 19 He shal not contend nor crie out neither shal any man heare in the streetes his voyce ✠verse 20 The reede bruised he shal not breake and smoking flaxe he shal not extinguish til he cast forth iudgement vnto victorie ✠verse 21 And in his name the Gentiles shal hope ✠verse 22 Then * vvas offered to him one possessed vvith a deuil blinde and dumme and he cured him so that he spake saw ✠verse 23 And al the multitudes vvere amased and sayd whether this be the Sonne of Dauid ✠verse 24 But the Pharisees hearing it sayd This felovv casteth not out diuels but ″ in Beelzebub the Prince of the diuels ✠verse 25 And IESVS knovving their cogitations said to them Euery kingdom deuided against it self shal be made desolate and euery citie or house deuided agaynst it self shal not stand ✠verse 26 And if Satan cast out Satan he is deuided against him self hovv then shal his Kingdom stand ✠verse 27 And if I in Beelzebub cast out deuils your children in vvhom do they cast out Therfore they shal be your iudges ✠verse 28 But if I in the Spirit of God do cast out deuils then is the kingdom of God come vpon you ✠verse 29 Or hovv can a man enter into the house of the strong and rifle his vessel vnles he first binde the strong and then he vvil rifle his house ✠verse 30 He that is ″ not vvith me is agaynst me and he that ″ gathereth not vvith me scattereth ✠verse 31 Therfore I say to you euery sinne and blasphemie shal be forgiuen men but ″ the blasphemie of the Spirit shal not be forgiuen ✠verse 32 And vvhosoeuer shal speake a vvord agaynst the Sonne of man it shal be forgiuen him but he that shal speake against the Holy Ghost it shal not be forgiuen him neither in this vvorld nor ″ in the vvorld to come ✠verse 33 Either make the tree good and his fruite good or make the tree euil and his fruite euil for of the fruite the tree is knowē ✠verse 34 You vipers broodes hovv can you speake good things vvhereas you are euil for of the aboundance of the hart the mouth speaketh ✠verse 35 A good man out of a good treasure bringeth forth good things and an euil man out of an euil treasure bringeth forth euil things ✠verse 36 But I say vnto you that euery ″ idle vvord that men shal speake they shal render an account for it in the day of iudgement ✠verse 37 For of thy wordes thou shalt be iustified and of thy vvordes thou shalt be condemned ✠verse 38 Then ansvvered him certaine of the Scribes and Pharisees saying Maister vve vvould see a signe from thee ✠verse 39 who ansvvered and said to them The vvicked and aduouterous generation seeketh a signe and a signe shal not be giuen it but the signe of Ionas the Prophet ✠verse 40 For as * Ionas vvas in the vvhales belly three dayes and three nightes so shal the Sonne of man be in the hart of the earth three dayes and three nightes ✠verse 41 The men of Niniuee shal rise in the iudgemēt vvith this generatiō and shal condemne it because * they did penance at the preaching of Ionas And behold more then Ionas here ✠verse 42 The * Queene of the South shal rise in the iudgement vvith this generation and shal condemne it because she came from the endes of the earth to heare the vvisedom of Salomō and behold more the Salomon here ✠verse 43 And * vvhen an vncleane spirit shal goe out of a man he vvalketh
things ✠verse 57 And they vvere scandalized in him But IESVS said to them There is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house ✠verse 58 And he vvrought not many miracles there because of their incredulity ANNOTATIONS CHAP. XIII 8. One an hundred This difference of fruites is the difference of merites in this life and rewardes for them in the next life according to the diuersities of states or other differences of states as that the hundred fold agreeth to virgins professed threescore fold to religious widowes thirtiefold to the maried Aug. li. de S. Virginit c. 44. seq Which truth the old Heretike Iouinian denied as ours doe at this day affirming that there is no difference of merites or rewardes Hiero. li. 2 adu Iouia Ambros ep 82. Aug. her 82. 11. To you is giuen To the Apostles and such as haue the guilding and teaching of others deeper knowledge of Gods word and mysteries is giuen then to the common people As also to Christians generally that which was not giuen to the obstinate Iewes 15. They haue shut In saying that they shut their owne eies which S. Paul also repeateth Act. 28 he teacheth vs the true vnderstanding of al other places where it might seeme by the bare wordes that God is the very author and worker of this induration and blindnes and of other sinnes * which was an old condemned blasphemie and is now the Heresie of * Caluin whereas our Sauiour here teacheth vs that they shut their owne eies and are the cause of their owne sinne and damnation God not doing but permitting it and suffering them to fall further because of their former sinnes as S. Paul declareth of the reprobate Gentiles Ro. 1. 25. Ouersowed First by Christ and his Apostles was planted the truth and falshod came afterward and was ouersowen by the enemy the Diuel and not by Christ who is not the author of euil Tertul de praescript 29. Left you plucks vp also The good must tolerate the euil when it is so strong that it can not be redressed without danger and disturbance of the whole Church and committe the matter to Gods iudgement in the later day Otherwise where il men be they Heretikes or other malefactors may be punished or suppressed without disturbance and hazard of the good they may and ought by publike authority either Spiritual or temporal to be chastised or executed 30 Suffer both to grow The good and bad wee see here are mingled together in the Churche Which maketh against certaine Heretikes and Schismatikes which seuered them selues of old from the rest of the whole world vnder pretence that them selues only were pure and al others both Priests and people sinners and against some Heretikes of this time also which say that euil men are not of or in the Churche 32. The least of al seedes The Church of Christ had a smal beginning but afterward became the most glorious and knowen common-welth in earth the greatest powers and the most wise of the world putting them selues into the same 35. Carpenters sonne Herevpon Iulian the Apostata and his flatterer Libanius tooke their scoffe against our Sauiour saying at his going against the Persians to the Christians what doeth the Carpenters sonne now and threatening that after his returne the Carpenters sonne should not be able to saue them from his furie Wherevnto a godly man answered by the Spirit of Prophecie He whom Iulian calleth the Carpenters sonne is making a woodden coffin for him against his death And in deede not long after there came newes that in that bataile he dyed miserably Sozo li. 6 c. 2. Theodo li. 36. 28. The very like scoffe vse Heretikes that call the body of Christ in the B. Sacrament bakers bread It seemeth in deede to the senses to be so as Christ seemed to be Iosephs natural sonne but faith telleth vs the contrarie as wel in the one as in the other CHAP. XIIII Hearing the vnvvorthy decollation of Iohn Baptist by Herode is he betaketh him to his vsual solitarines in the desert and there feedeth 5000 vvith fiue loaues 23. And then after the night spent in the mountaine in prayer he vvalketh vpon the sea signifying the vvide vvorld 28 yea and Peter also vvherevpon they adore him as the sonne of God 35 And vvith the very touche of his garments hemme he healeth innumerable verse 1 AT that time * Herod the Tetrach heard the fame of IESVS ✠verse 2 and said to his seruants This is Iohn the Baptist he is risen from the dead and therefore vertues vvorke in him ✠verse 3 For Herod apprehended Iohn and bound him and put him into prison because of Herodias his brothers ' vvife ✠verse 4 For Iohn said vnto him It is not lavvful for thee to haue her ✠verse 5 And vvilling to put him to death he feared the people because they esteemed him as a Prophet ✠verse 6 But on Herods birth-day the daughter of Herodias daunced before them and pleased Herod ✠verse 7 Wherevpon he promised with an othe to giue her vvharsoeuer she vvould aske of him ✠verse 8 But she being instructed before of her mother saith Giue me here in a dish the head of Iohn the Baptist ✠verse 9 And the king vvas stroken sad yet because of his othe and for them that sate vvith him at table he commaunded it to be giuen ✠verse 10 And he sent and beheaded Iohn in the prison ✠verse 11 And his head vvas brought in a dish and it vvas giuen to the damsel and she brought it to her mother ✠verse 12 And his Disciples came and tooke the body and ″ buried it and came and told IESVS ✠verse 13 Which vvhen IESVS had heard * he ″ retired from thence by boate into a desert place apart and the multitudes hauing heard of it folovved him on foote out of the cities ✠verse 14 And he coming forth savv a great multitude and pitied them and cured their diseased ✠verse 15 And vvhen it vvas euening his Disciples came vnto him saying It is a desert place and the houre is novv past dimisse the multitudes that going into the tovvnes they may bye them selues victuals ✠verse 16 But IESVS said to them They haue no neede to goe giue ye them to eate ✠verse 17 They ansvvered him We haue not here but fiue loaues and tvvo fishes ✠verse 18 Who said to them Bring them hither to me ✠verse 19 And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse he tooke the fiue loaues and the tvvo fishes and looking vp vnto heauen he blessed and brake and gaue the loaues to his Disciples and ″ the Disciples to the multitudes ✠verse 20 And they did al eate and had their fil And they tooke the leauings twelue ful baskettes of the fragments ✠verse 21 And the number of
thereof ✠verse 35 And the husbandmen apprehending his seruants one they beat an other they killed and an other they stoned ✠verse 36 Againe he sent other seruants moe then the former and they did to them likevvise ✠verse 37 And last of al he sent to them his sonne saying They vvil reuerence my sonne ✠verse 38 But the husbandmen seeing the sonne said vvithin them selues This is the heire come let vs kil him and vve shal haue his inheritaunce ✠verse 39 And apprehending him they cast him forth out of the vineyard and killed him ✠verse 40 When therfore the lord of the vineyard shal come vvhat vvil he doe to those husbandmen ✠verse 41 They say to him The naughtie men he vvil bring to naught and his vineyard he vvil let out to other husbandmen that shal render him the fruite in their seasons ✠verse 42 IESVS saith to them Haue you neuer read in the Scriptures The stone which the builders reiected the same is made into the head of the corner By our lord was this done and it is maruelous in our eyes ✠verse 43 Therfore I say to you that the kingdom of God shal be taken avvay from you and shal be giuen to a nation yelding the fruites thereof ✠verse 44 And * he that falleth vpon this stone shal be broken and on vvhom it falleth it shal al to bruise him ✠verse 45 And vvhen the cheefe Priestes and Pharisees had heard his parables they knevve that he spake of them ✠verse 46 And seeking to lay hands vpon him they feared the multitudes because they held him as a Prophet â— ANNOTATIONS CHAP. XXI 2. You shal finde Christ by diuine power both knewe where these beasts were being absent and commaunded them for his vse being an other mans and sodenly made the colt fitte to be ridden on neuer broken before 7. The asse and the colâ— This asse vnder yoke signifieth the Iewes vnder the Law and vnder God their Lord as it were his old and ancient people the yong colt now first ridden on by Christ signifieth the Gentiles wilde hitherto and not broken now to be called to the faith and to receiue our Sauiours yoke And therfore the three last Euangelists writing specially to the Gentils make mention of the colt only 8. Garments in the way These offices of honour done to our Saulour extraordinarily were very acceptable and for a memory hereof the holy Church maketh a solemne Procession euery yere vpon this day specially in our Countrie when it was Catholike with the B. Sacrament reuerently caried as it were Christ vpon the asse and strawing of rushes and floures bearing of Palmes setting vp boughes spredding and hanging vp the richest clothes the quire and queristers singing as here the children and the people al done in a very goodly ceremonie to the honour of Christ and the memorie of his triumphe vpon this day The like seruice and the like duties done to him in al other solemne Processions of the B. Sacrament and otherwise be vndoubtedly no lesse grateful 9. Hosanna These very wordes of ioyful crie and triumphant voice of gratulation to our Sauiour holy Church vseth alwaies in the Preface of the Masse as it were the voice of the Priest and al the people who then specially are attent and deuout immediatly before the Consecration and Eleuation as it were expecting and reioycing at his comming 13. House of prayer Note here that he calleth external sacrifice out of the Prophete Esay prayer For he speaketh of the Temple which was builded properly and principally for sacrifice 16. Mouth of infants Yong childrens prayers proceding from the instinct of Gods spirit be acceptable and so the voices of the like or of other simple folke now in the Church though them selues vnderstand not particularly what they say be maruelous grateful to Christ 22. Beleeuing In respect of our owne vnworthinesse and of the things not alwaies expedient for vs we may wel doubt when we pray whether we shal obtaine or noâ— but on Gods part we must beleeue that is we must haue no diffidence or mistrust either of his power or of his wil if we be worthy and the thing expedient And therfore S. Marke hath thus Haue ye faith of God 23. In what power The Heretikes presumptuously thinke them selues in this point like to Christ because they are asked in what power they come and who sent them but when they haue answered this question as fully as Christ did here by that which he insinuateth of Iohns testimonie for his authority they shal be heard and til then they shal be stil taken for those of whom God speaketh by the Prophete They â—anne and I sent them not 28. The first The first sonne here is the people of the Gentils because Gentility was before there was a peculiar and chosen people of the Iewes and therfore the Iewes here as the later are signified by the other sonne CHAP. XXII Yet by one other parable he fore sheweth the most deserued reprobation of the earthly and persecuting Iewes and the gratious vocation of the Gentils in their place 15 Then he defeateth the snare of the Pharisees and Herodians about paying tribute to Caesar 23 He answereth also the inuention of the Sadducees against the Resurrection 34 and a question that the Pharisees aske to pose him turning and posing them againe because they imagined that Christ should be no more then a man 〈◊〉 and so he putteth al the busy Secteâ— to silence verse 1 AND IESVS ansvvering spake againe in parables to them saying ✠verse 2 The kingdom of heauen is likened to a man being a king vvhich made a â— mariage to his sonne ✠verse 3 And he sent his â— seruants to call them that vvere inuited to the mariage and they vvould not come ✠verse 4 Againe he sent other seruants saying Tel them that vvere inuited Behold I haue prepared my dinner my beeues and fatlings are killed and al things are ready come ye to the mariage ✠verse 5 But they neglected and vvent their vvaies â— one to his farme and an other to his merchandise ✠verse 6 and the rest laid hands vpon his seruants and spitefully intreating them murdered them ✠verse 7 But vvhen the king had heard of it he vvas vvroth and sending his hostes destroied those murderers and burnt their citie ✠verse 8 Then he saith to his seruants The mariage in deede is ready but they that vvere inuited vvere not vvorthie ✠verse 9 Goe ye therfore into the high vvayes and vvhosoeuer you shal finde call to the mariage ✠verse 10 And his seruants going forth into the vvayes gathered together al that they found bad and good and the mariage vvas filled vvith ghestes ✠verse 11 And the king vvent in to see the ghestes and he savv there a man not attired in a vvedding garment ✠verse 12 And he
verse 16 * And passing by the sea of Galilee he savv Simon and Andrevv his brother casting nettes into the sea for they vvere fishers ✠verse 17 and IESVS said to them Come after me and I vvil make you to become fishers of men ✠verse 18 And immediatly leauing their nettes they folovved him ✠verse 19 And being gone thence a litle further he savv Iames of Zebedee and Iohn his brother and them repairing their nettes in the sippe ✠verse 20 and forthvvith he called them And leauing their father Zebedee in the shippe vvith his hired men they folovved him ✠verse 21 And * they enter into Capharnaum and he forthvvith vpon the Sabboths going into the Synagogue taught them ✠verse 22 And they vvere astonied at his doctrine for he vvas teaching them as hauing povver and not as the Scribes ✠verse 23 And * there vvas in their Synagogue a man in an vncleane spirit and he cried out ✠verse 24 saying what to vs and to thee IESVS of Nazareth art thou come to destroy vs I knovv vvho thou art the Sainct of God ✠verse 25 And IESVS threatened him saying Hold thy peace and goe out of the man ✠verse 26 And the vncleane spirit tearing him and crying out vvith a great voice vvent out of him ✠verse 27 And they marueled al in so much that they questioned among them selues saying what thing is this vvhat is this nevv doctrine for vvith povver he commaundeth the vncleane spirits also and they obey him ✠verse 28 And the bruite of him vvent forth in continent into al the countrie of Galilee ✠verse 29 And immediatly * going forth out of the Synagogue they came into the house of Simon and Andrevv vvith Iames and Iohn ✠verse 30 And Simons vviues mother lay in a fit of a feuer and forthvvith they tel him of her ✠verse 31 And comming neere he lifted her vp taking her by the hand and incoÌ„tinent the ague left her and she ministred vnto them ✠verse 32 And vvhen it vvas euening after sunne set they brought to him al that vvere il at ease and that had deuils ✠verse 33 And al the citie vvas gathered together at the doore ✠verse 34 And he cured many that vvere vexed vvith diuerse diseases and he cast out many deuils and he suffered not them to speake that they knevv him ✠verse 35 And rising very early and going forth he vvent into a desert place and there he prayed ✠verse 36 And Simon sought after him and they that vvere vvith him ✠verse 37 And vvhen they had found him they said to him That al seeke for thee ✠verse 38 And he saith to them Let vs goe into the next tovvnes and cities that I may preach there also for to this purpose am I come ✠verse 39 And he vvas preaching in their Synagogs and in al Galilee and casting out deuils ✠verse 40 And a * leper commeth to him beseeching him and kneeling dovvne saith to him If thou vvilt thou canst make me cleane ✠verse 41 And IESVS hauing compassion on him stretched forth his hand and touching him he saith vnto him I vvil be thou made cleane ✠verse 42 And vvhen he had spoken immediatly the leprosie departed from him and he vvas made cleane ✠verse 43 And he threatened him and forthvvith cast him forth ✠verse 44 and he saith to him See thou tel no body but goe shevv thy self to the high priest and offer for thy cleansing the things that * Moyses commaunded for a testimonie to them ✠verse 45 But he being gone forth began to publish and to blase abrode the vvord so that novv he could not openly goe into the citie but vvas abrode in desert places and they came together vnto him from al sides ANNOTATIONS CHAP. I. 5. Confessing their sinnes A certaine confession of sinnes there was euen in that penance which Iohn preached and which was made before men were baptized Whereby it is cleere that Iohn made a preparation to the Sacrament of Penance which afterward was instituted by Christ as wel as he did by baptizing prepare the way to Christs baptisme 5. Their sinnes He doth not say that they confessed them selues to be sinners which may be done by a general confession but that they confessed their sinnes which is a particular confession 6. Clothed The Holy Ghost thought it worthy of speciall reporting how straitly this Prophete liâ—ed and how he abstained from delicate meates and apparel See Mâ—t. c. 3. 8. With water Iohn with water only Christ with the Holy Ghost not only as the Heretikes hold that say water is not necessary but with water and the Holy Ghost as it is plaine Io. 3. vnles a man be borne againe of water and the Holy Ghost he shal not enter into the kingdom of heauen 9. Baptized of Iohn The humility of Christ not disdaining his seruants baptisme Which is an example for al faithful not to disdaine Christs Sacraments of any Priest be he neuer so simple being by the Catholike Church lawfully called Aug. li. 5 de bapt c. 9. 10. The Spirit Expresse mention of the B. Trinitie the Father speaketh from heauen the Holy Ghost appeareth in the likenesse of a doue the Sonne also is recommended vnto vs. Ambros li. 1 de Sacram. c. 5. 12. Desert Christ doing penance by long fasting solitarinesse and conuersing with wilde beastes gaue example and instruction to the Church for Lent fast and to holy Eremites of retiring them selues to the wildernesse and prayer 35. Desert place Christ vsed very often to retire into solitary places no doubt for our example to teach vs that such places are best for prayer and contemplation and that we should often retire our selues from worldly matters to solitary meditation of heauenly things CHAP. II. Against the Scribes and Pharisees he defendeth first his povver to remitte sinnes in earth 〈◊〉 and his eating vvith sinners as being the Physiciâ—n of soules signified in those his miraculous cures vpon bodies 〈◊〉 then also he defendeth his Disciples not hauing as yet any fastes by him prescribed vnto them and plucking â—ares of corne vpon the Sabboth signifying vvithal that he vvil change their ceremonies verse 1 AND againe he entred into Capharnaum after some daies and it vvas heard that he vvas in the house ✠verse 2 and many came together so that there vvas no place no not at the doore and he spake to them the vvord ✠verse 3 And they came to him bringing one sicke of the palsey vvho vvas caried of foure ✠verse 4 And vvhen they could not offer him vnto him for the multitude they â— vncouered the roofe vvhere he vvas and opening it they did let dovvne the couche vvherein the sicke of the palsey lay ✠verse 5 And vvhen IESVS had seen their faith he saith to the â— sicke
on vs. ✠verse 23 And Iesus said to him If thou canst beleeue al things are possible to him that beleeueth ✠verse 24 And incontinent the father of the boy crying out vvith teares said I do beleeue Lord helpe my incredulity ✠verse 25 And vvhen IESVS savv the people running together he threatened the vncleane spirit saying to him Deafe and dumme spirit I commaunde thee goe out of him and enter not any more into him ✠verse 26 And crying out and greatly tearing him he vvent out of him and he became as dead so that many said That he is dead ✠verse 27 But IESVS holding his hand lifted him vp and he rose ✠verse 28 And vvhen he vvas entred into the house his Disciples secretely asked him Why could not vve cast him out ✠verse 29 And he said to them This kinde can goe out by nothing but by prayer and fasting ⊢ ✠verse 30 And * departing thence they passed by Galilee neither vvould he that any man should knovv ✠verse 31 And he taught his Disciples and said to them That the Sonne of man shal be betrayed into the hands of men and they shal kil him and being killed the third day he shal rise againe ✠verse 32 But they knevv not the vvord and they vvere afraid to aske him ✠verse 33 And * they came to Capharnaum Vvho vvhen he vvas in the house asked them What did you treate of in the vvay ✠verse 34 But they held their peace for in the vvay they had disputed among them selues vvhich of them should be the greater ✠verse 35 And sitting dovvne he called the Tvvelue and saith to them If any man vvil be first he shal be last of al and the minister of al. ✠verse 36 And taking a childe he set him in the middes of them Vvhom vvhen he had embraced he said to them ✠verse 37 Vvhosoeuer shal receiue one of such children in my name receiueth me and vvhosoeuer shal receiue me receiueth not me but him that sent me ✠verse 38 * Iohn ansvvered him saying Maister vve savv one casting out deuils ″ in thy name vvho folovveth not vs and vve prohibited him ✠verse 39 But IESVS said Do not prohibit him for there is no man that doth a miracle in my name and can soone speake il of me ✠verse 40 for he that is not against you is for you ✠verse 41 For vvhosoeuer shal giue you to drinke a cuppe of vvater in my name because you are Christs amen I say to you he shal not lose his revvard ✠verse 42 And vvhosoeuer shal scandalize one of these litle ones beleeuing in me it is good for him rather if a milstone vvere put about his necke and he vvere cast into the sea ✠verse 43 And if thy hand scandalize thee cut it of it is good for thee to enter into life maimed then hauing tvvo hands to goe into hel into the fire vnquencheable ✠verse 44 vvhere their vvorme dieth not and the fire quencheth not ✠verse 45 And if thy foote scandalize thee choppe it of it is good for thee to enter into life euerlasting lame rather then hauing tvvo feete to be cast into the hel of vnquencheable fire ✠verse 46 vvhere their vvorme dieth not and the fire quencheth not ✠verse 47 And if thine eye scandalize thee cast it out it is good for thee vvith one eve to enter into the kingdom of God rather then hauing tvvo eies to be cast into the hel of fire ✠verse 48 vvhere their vvorme dieth not and the fire quencheth not ✠verse 49 For euery one shal be salted vvith fite and * euery victime shal be salted vvith salt ✠verse 50 Salt is good but if the salt shal be vnseasoned vvhervvith vvil you season it Haue salt in you and haue peace among you ANNOTATIONS CHAP. IX 4. Elias with Moyses Moyses representeth the persons of al the Saincts that shal be departed this life when Christ commeth in his Maiestie to iudgement And Elias who was then liuing figureth the holy men that shal then be found aliue when he commeth in glorie Who both shal then begin to reigne with Christ in glorie Beda in 9. Marc. 13. Elias also is come Elias was Zelous for Gods Law a great reprehender of sinne and an Eremite and shal be the Precursor of Christ in his second Aduent So was Iohn before his first Aduent a Zelatour a Corrector an Eremite and his Precursor Theod. in â—aten Thoma super hunc locum See S. Hierom in the life of Paul the eremite that both Elias and Iohn Baptist vvere counted principal professours of that life 38. In thy name Miracles are vvrought sometime by the name of IESVS whatsoeuer the men be when it is for the proofe of a truth or for the glorie of God In so much that Iulian the Apostata him selfe did driue away diuels with the signe of the Crosse as S. Gregorie Nazianzene writeth orat 1 in Iulian. Theodoret. li. â— c. 3 hist And so also Heretikes may doe miracles among the Heathen to prooue any article of the Christian faith but they neuer did nor euer shal vvorke any miracle to prooue any of their erroneous opinions as to prooue that Christ is not really in the B. Sacrament CHAP. X. He answereth the tempting Pharisees and againe his disciples afterward that the case of a man with his wife shal be as in the first institution vtterly indissoluble 13 He blesseth children 17 He sheweth what is to be done to get life euerlasting 21 What also for a rich man to be perfect 2â— as also what passing reward they shal haue that doe so in time of persecution 32 He reuealeth more to his Disciples touching his Passion 35 bidding the two ambitious suiters to thinke rather of suffering with him 41 and teaching vs in the rest of his Disciples not to be greeued at our Ecclesiastical Superiours considering they are as he was him self to toile for our saluation 46 Then going out of Iericho he giueth sight to a blinde man verse 1 AND rising vp thence he commeth into the coastes of Ievvrie beyond Iordan and the multitudes assemble againe vnto him and as he vvas accustomed againe he taught them ✠verse 2 And the Pharisees comming neere asked him Is it lavvful for a man to dimisse his vvife tempting him ✠verse 3 But he ansvvering said to them Vvhat did Moyses commaund you ✠verse 4 Who said * Moyses ″ permitted to vvrite a bil of diuorce and to dimisse her ✠verse 5 To vvhom IESVS ansvvering said For the hardnes of your hart he vvrote you this precept ✠verse 6 but from the beginning of the creation * God made them male and femal ✠verse 7 For this cause * man shal leaue his father and mother and shal cleaue to his vvife ✠verse 8 and they tvvo shal be in one
ynough S. Matthew addeth these wordes also of our Sauiour teaching them to obserue al things whatsoeuer I haue commaunded you which conteineth al good workes and the whole iustice of a Christian man 17. These signes shal folow It is not meant that al Christians or true beleeuers should doe miracles but that some for the proofe of the faith of al should haue that gift The which is the grace or gift of the whole Church executed by certaine for the edification and profite of the whole THE ARGVMENT OF S. LVKES GOSPEL S Lukes Gospel may be diuided into fiue partes The first part is of the Infancie both of the precursor and of Christ himselfe chap. 1 and 2. The second of the Preparation that vvas made to the manifestation of Christ chap. 3 and a piece of the 4. The third of Christes manifesting him selfe by preaching and miracles specially in Galilee the other piece of the 4 chap. vnto the middes of the 17. The fourth of his comming into Iurie tovvards his Passion the other piece of the 17 chap. vnto the middes of the 19. The fifth of the Holy weeke of his Passion in Hierusalem the other part of the 19 chap. vnto the end of the booke S. Luke vvas sectator saith S. Hierome that is a disciple of the Apostle Paul and a companion of 〈◊〉 his peregrination And the same vve see in the Actes of the Apostles Vvhere from the 16 chap. S. Luke putteth him selfe in the traine of S. Paul vvriting thus in the storie Forthwith we sought to goe into Macedonia and in like maner in the first person commonly through the rest of that booke Of him and his Gospel S. Hierom vnderstandeth this saying of S. Paul Vve haue sent with him the brother vvhose praise is in the Gospel through al Churches where also he addeth Some suppose so often as Paul in his Epistles saith According to my Gospel that he meaneth of Lukes booke And againe Luke learned the Gospel not onely of the Apostle Paul who had not been with our Lord in flesh but of the other Apostles which him selfe also in the beginning of his booke declareth saying As they deliuered to vs who them selues from the beginning saw and were ministers of the word It foloweth in S. Hierome Therfore he wrote the Gospel as he had heard but the Actes of the Apostles he compiled as he had seen S. Paul vvriteth of him by name to the Colossians Luke the Physicion saluteth you and to Timothee Luke alone is with me Finally of his end thus doth S. Hierome vvrite He liued fourescore and foure yeres hauing no wife He is buried at Constantinople to vvhich citie his bones vvith the Relikes of Andrew the Apostle were translated out of Achaia the twentith yere of Constantinus And of the same Translation also in another place against Vigilantius the Heretike It grieueth him that the Relikes of the Martyrs are couered with pretious couerings and that they are not either tied in cloutes or throwen to the dunghil why are we then * sacrilegious when we enter the Churches of the Apostles Was Constantinus ' the Emperour sacrilegious who translated to Constantinople the holy Relikes of Andrew Luke and Timothee at which the Diuels rore and the inhabiters of Vigilantius confesse that they feele their presence His sacred body is novv as Padua in Italie Vvither it vvas againe translated from Constantinople THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO LVKE CHAP. I. The Annunciation and Conception first of the Precursor 26 and sixe moneths after of Christ also him self 39 The Visitation of our Ladie vvhere both the mothers do Prophecie 5â— The Natiuitie and Circuâ—cision of the Precursor vvhere his father doth prophecie 80 The Precursor is from a childe an Eremite verse 1 BECAVSE many haue gone about to compile a narration of the things that haue been accomplished among vs ✠verse 2 according as they haue deliuered vnto vs vvho from the beginning them selues savv and vvere ministers of the vvord ✠verse 3 it seemed good also vnto me ″ hauing diligently atteined to al things from the beginning to vvrite to thee in order good * Theophilus ✠verse 4 that thou maist knovv the veritie of those vvordes vvhere of thou hast been instructed ✠verse 5 There vvas in the daies of Herod the king of Ievvrie a certaine Priest named Zacharie of the * course of Abia and his vvife of the daughters of Aaron and her name Elizabeth ✠verse 6 And they vvere both ″ iust before God vvalking ″ in al the commaundements ″ and iustifications of our Lord vvithout blame ✠verse 7 and they had no sonne for that Elizabeth vvas barren and both vvere vvel striken in their daies ✠verse 8 And it came to passe vvhen he executed the priestly function in the order of his course before God ✠verse 9 according to the custome of the Priestly function he vvent forth by lot * to offer incense entring into the temple of our Lord ✠verse 10 and * al the multitude of the people vvas praying vvithout at the houre of the incense ✠verse 11 And there appeared to him an Angel of our Lord standing on the right hand of the altar of incense ✠verse 12 And Zacharie vvas troubled seeing him and feare fel vpon him ✠verse 13 But the Angel said to him Feare not Zacharie for thy praier is heard and thy vvife Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn ✠verse 14 and thou shalt haue ″ ioy and exultation and many shal reioyce in his natiuitie ✠verse 15 for he shal be great before our Lord and vvine and sicer he shal not drinke and he shal be replenished vvith the Holy Ghost euen from his mothers vvombe ✠verse 16 and he shal * conuert many of the children of Israel to the Lord their God ✠verse 17 and he shal goe before him * in the spirit and vertue of Elias that he may conuert the hartes of the fathers vnto the children and the incredulous to the vvisedom of the iust to prepare vnto the Lord a perfect people ⊢ ✠verse 18 And Zacharie said to the Angel Vvhereby shal I knovv this for I am old and my vvife is vvel striken in her daies ✠verse 19 And the Angel ansvvering said to him I am Gabriel that assist before God and am sent to speake to thee and to euangelize these things to thee ✠verse 20 And behold thou shalt be dumme and shalt not be able to speake vntil the day vvherein these things shal be done for-because thou hast not beleeued my vvordes vvhich shal be fulfilled in their time ✠verse 21 And the people vvas expecting Zacharie and they marueled that he made tariance in the temple ✠verse 22 And comming forth he could not speake to them and they knevv that he had seen a
preach the acceptable yere of the Lord and the day of retribution ✠verse 20 And vvhen he had folded the booke he rendred it to the minister and sate dovvne And the eies of al in the synagogue vvere bent vpon him ✠verse 21 And he began to say vnto them That this day is fulfilled this scripture in your eares ✠verse 22 And al gaue testimomonie to him and they marueled in the vvordes of grace that proceded from his mouth and they said Is not this Iosephs sonne ✠verse 23 And he said to them Certes you vvil say to me this similitude Physicion cure they self as great things as vve haue heard ″ done in Capharnaum doe also here in thy countrie ✠verse 24 And he said Amen I say to you that no Prophet is accepted in his ovvne countrie ✠verse 25 In truth I say to you * there vvere many vvidovves in the daies of Elias in Israel vvhen the heauen vvas shut three yeres and six moneths vvhen there vvas a great famine made in the vvhole earth ✠verse 26 and to none of them vvas Elias sent but into Sarepta of Sidon to a vvidovv vvoman ✠verse 27 * And there vvere many lepers in Israel vnder Elisaeus the Prophet and none of them vvas made cleane but Naamā the Syrian ✠verse 28 And al in the synagogue vvere filled vvith anger hearing these things ✠verse 29 And they rose and cast him out of the citie and they brought him to the edge of the hil vvherevpon their citie vvas built that they might throvv him dovvne headlong ✠verse 30 But he ″ passing through the middes of them vvent his vvay ⊢ ✠verse 31 * And he vvent dovvne into Capharnaum a citie of Galilee and there he taught them on the Sabboths ✠verse 32 And they vvere astonied at his doctrine because his talke vvas in povver ✠verse 33 And in the synagogue there vvas a man hauing an vncleane Diuel and he cried out vvith a loud voice ✠verse 34 saying Let be vvhat to vs and thee IESVS of Nazareth art thou come to destroy vs I know thee vvho thou art the SAINCT of God ✠verse 35 And IESVS rebuked him saying Hold thy peace goe out of him And vvhen the Deuil had throvven him into the middes he vvent out of him and hurted him nothing ✠verse 36 And there came feare vpon al and they talked together one vvith an other saying Vvhat vvord is this that in povver and vertue he commaundeth the vncleane spirits and they goe out ✠verse 37 And the fame of him vvas published into euery place of the countrie ✠verse 38 And IESVS rising vp out of the synagogue entred into Simons house * And ″ Simons vviues mother vvas holden vvith a great feuer and they besought him for her ✠verse 39 And standing ouer her he commaunded the feuer and it left her And incontinent rising she ministred to them ✠verse 40 And vvhen the sunne vvas dovvne al that had diseased of sundrie maladies brought them to him But he imposing hands vpon euery one cured them ✠verse 41 And Deuils vvent out from many crying and saying That thou art the sonne of God And rebuking them he suffred them not to speake that they knevv he vvas Christ ✠verse 42 And vvhen it vvas day going forth he vvent into a desert place and the multitudes sought him and came euen vnto him and they held him that he should not depart from them ✠verse 43 To vvhom he said That to other cities also must I euangelize the kingdom of God because therfore I vvas sent ✠verse 44 And he vvas preaching in the synagogs of Galilee ⊢ ANNOTATIONS CHAP. IIII. 13. Departed vntil a time No maruel if the diuel be often or alvvaies busie vvith Christian men seeing after he was plainely ouercome by Christ yet did he not giue him ouer altogether but for a time 23. Done in Capharnaum God maketh choise of persons and places where he worketh miracles or doeth benefites though he might doe the same els where if it liked his wisedom So doth he in doing miracles by Saincts not in al places nor towards al persons but as it pleaseth him Aug. ep 〈◊〉 30. Passing through the middes of them Either by making him self inuisible or also more wonderfully penetrating the multitude and passing through them as he did through the doore his body either being without space of place or with other bodies in one place By al which and the like his doings mentioned in the Gospel it is euident that he can alter and order his body as he list aboue the natural conditions of a body 38. Simons wiues mother It is euident that Peter had a wife but after his calling to be an Apostle he leaft her as S. Hierom writeth in many places ep 14 c. 2 ad Iulianum Li. 1 adu Ionin See the Annot. Matth. 9 29. CHAP. V. Hauing taught the people out of Peters ship 4 he shevveth in a miraculous taking of fishes hovv he vvil make him the fisher of men 12 He cureth a leper by touching him and sendeth him to the Priest in vvitnesse that he is not against Moyses 15 The people flocking vnto him he retireth into the vvildernesse 17 To the Pharisees in a solemne assembly he proueth by a miracle his povver to remit sinnes in earth 27 He defendeth his eating vvith sinners as being the Physicion of soules 〈◊〉 and his not prescribing as yet of any fastes to his Disciples verse 1 AND it came to passe vvhen the multitudes pressed vpon him to heare the vvord of God and him self stoode beside the lake of Genesareth ✠verse 2 * And he savv tvvo shippes standing by the lake and the fishers vvere gone dovvne and vvashed their nettes ✠verse 3 And he going vp into ″ one ship that vvas Simons desired him to bring it backe a litle from the land And sitting he taught the multitudes out of the ship ✠verse 4 And as he ceased to speake he said to Simon Launche forth into the deepe and let loose your nettes to make a draught ✠verse 5 And Simon ansvvering said to him Maister labouring al the night vve haue taken nothing but in thy vvord I vvil let loose the nette ✠verse 6 And vvhen they had done this they inclosed ″ a very great multitude of fishes and their nette vvas broken ✠verse 7 And they ″ beckened to their fellovves that vvere in the other ship that they should come and help them And they came and filled both shippes so that they did sinke ✠verse 8 Vvhich vvhen Simon Peter did see he fel dovvne at IESVS knees saying Goe forth from me because I am a sinful man O Lord. ✠verse 9 For he vvas vvholy astonished and al that vvere vvith him at the draught of fishes vvhich they had taken ✠verse 10 In like maner also Iames
sinnes And we also haue obtained by him that wonderful grace for it is said to his Disciples Whose sinnes you shal remit they are remitted to them And how should not he be able to remit sinnes who gaue others power to doe the same 28 Leauing al folowed him The * profane Iulian charged Matthevv of to much lightnes to leaue al and folovv a stranger at one vvord but in deede hereby is seen the maruelous efficacie of Christes vvord and internal vvorking that in a moment can alter the hart of a man and cause him nothing to esteeme the things most deere vnto him Which he did not onely then in presence but also daily doth in the Church For so S. Antonie S. Francis and others by hearing only the vvord of our Sauiour read in the Church forsooke al and folowed him CHAP. VI. For reprouing by Scripture and miracle as also by reason the Pharisees blindnes about the obseruation of the Sabboth 11 they seeke his death 12 Hauing in the mountaine prayed al night he chooseth tvvelue Apostles 17 and after many miracles vpon the diseased 20 he maketh a sermon to his Disciples before the people proposing heauen to such as vvil suffer for him 24 and vvo to such as vvil not 27 Yet vvithal exhorting to doe good euen to our enemies also 19 and that the Maisters must first mend them selues 46 finally to doe good vvorkes because only faith vvil not suffice verse 1 AND it came to passe on the Sabboth second-first vvhen he passed through the corne his Disciples did plucke the eares and did eate rubbing them vvith their hands ✠verse 2 And certaine of the Pharisees said to them Vvhy doe you that vvhich is not lavvful verse 3 on the Sabboths And IESVS ansvvering them said ″ Neither this haue you read vvhich Dauid did vvhen him self vvas an hungred and they that vvere vvith him ✠verse 4 * hovv he entred into the house of God and tooke the loaues of Proposition and did eate and gaue to them that vvere vvith him vvhich it is not lavvful to eate * but only for Priests ✠verse 5 And he said to them That the sonne of man is Lord of the Sabboth also ✠verse 6 And it came to passe on an other Sabboth also that he entred into the synagogue and taught * And there vvas a man and his right hand vvas vvithered ✠verse 7 And the Scribes and Pharisees vvatched if he vvould cure on the Sabboth that they might finde hovv to accuse him ✠verse 8 But he knevv their cogitations and he said to the man that had the vvithered hand Arise and stand forth into the middes And rising he stoode ✠verse 9 And IESVS said to them I aske you if it be lavvful on the Sabboths to doe vvel or il to ″ saue a soule or to destroy ✠verse 10 And looking about vpon them al he said to the man Stretch forth thy hand And he stretched it forth and his hand vvas restored ✠verse 11 And they vvere replenished vvith madnes and they communed one vvith an other vvhat they might doe to IESVS ✠verse 12 And it came to passe in those daies he vvent forth into the mountaine to pray and he passed ″ the vvhole night in the prayer of God ✠verse 13 * And vvhen day vvas come he called his Disciples and he chose tvvelue of them ″ vvhom also he named Apostles ✠verse 14 ″ Simon vvhom he surnamed Peter and Andrevv his brother Iames and Iohn Philippe and Bartholomevv ✠verse 15 Matthevv and Thomas Iames of Alphaeus and Simon that is called Zelótes ✠verse 16 and Iude of Iames and Iudas Iscariote vvhich vvas the traitour ✠verse 17 And descending vvith them he stoode in a plaine place and the multitude of his Disciples and a very great companie of people from al Ievvrie and Hierusalem and the sea coast both of Tyre and Sidon ✠verse 18 vvhich vvere come to heare him and to be healed of their maladies And they that vvere vexed of vncleane spirits vvere cured ✠verse 19 And al the multitude sought to touch him because vertue vvent forth from him and healed al ⊢ ✠verse 20 And he lifting vp his eies vpon his Disciples said * Blessed are ye poore for yours is the kingdom of God ✠verse 21 Blessed are you that novv are an hungred because you shal be filled Blessed are you that novv doe vveepe because you shal laugh ✠verse 22 Blessed shal you be vvhen men shal hate you and vvhen they shal separate you and vpbraide you and abandon your name as euil for the sonne of mans sake ✠verse 23 ″ Be glad in that day and reioyce for behold your revvard is much in heauen ⊢ for according to these things did their fathers to the Prophets ✠verse 24 But vvo to you that are riche because you haue your consolation ✠verse 25 Vvo to you that are filled because you shal be hungrie Vvo to you that novv doe laugh because you shal mourne and vveepe ✠verse 26 Vvho vvhen al men ″ shal blesse you for according to these things did their fathers to the false-Prophets ✠verse 27 But to you I say that doe heare Loue your enemies doe good to them that hate you ✠verse 28 Blesse them that curse you and pray for them that calumniate you ✠verse 29 And he that striketh thee on the cheeke offer also the other And from him that taketh avvay from thee thy robe prohibit not thy coate also ✠verse 30 And to euery one that asketh thee giue and of him that taketh avvay the things that are thine aske not againe ✠verse 31 And according as you vvil that men doe to you doe you also to them in like maner ✠verse 32 And if you loue them that loue you vvhat thanke is to you for sinners also loue those that loue them ✠verse 33 And if ye doe good to them that doe you good vvhat thanke is to you for sinners also doe this ✠verse 34 And if ye lend to them of vvhom ye hope to receiue vvhat thanke is to you for sinners also lend vnto sinners for to receiue as much ✠verse 35 But loue ye your enemies doe good and ″ lend hoping for nothing thereby and your revvard shal be much and you shal be the sonnes of the Highest because him self is beneficial vpō the vnkinde and the euil ✠verse 36 Be ye therfore merciful as also your father is merciful ✠verse 37 Iudge not you shal not be iudged condemne not you shal not be cōdemned forgiue and you shal be forgiuen ✠verse 38 Giue and there shal be giuen to you good measure pressed dovvne and shaken together and running ouer shal they giue into your bosome For vvith the same measure that you do meate it shal be measured to you againe ✠verse
these things vvas stroken sad because he vvas very riche ✠verse 24 And IESVS seeing him stroken sad said Hovv hardly shal they that haue money enter into the kingdom of God ✠verse 25 For it is easier for a camel to passe through the eie of a nedle then for a riche man to enter into the kingdom of God ✠verse 26 And they that heard said And vvho can be saued ✠verse 27 He said to them The things that are impossible vvith men are possible vvith God ✠verse 28 And Peter said Loe vve haue left al things and haue folovved thee ✠verse 29 Vvho said to them Amen I say to you There is no man that hath leaft house or parents or brethren or vvife or children for the kingdom of God ✠verse 30 and shal not receiue much more in this time and in the vvorld to come life euerlasting ✠verse 31 * And IESVS tooke the Tvvelue and said to them Behold vve goe vp to Hierusalem and al things shal be consummate vvhich vvere vvritten by the Prophets of the sonne of man ✠verse 32 For he shal be deliuered to the Gentiles and shal be mocked and scourged and spit vpon ✠verse 33 and after they haue scourged him they vvil kil him and the third day he shal rise againe ✠verse 34 And they vnderstoode none of these things and this vvord vvas hid from them and they vnderstoode not the things that vvere said ✠verse 35 And it came to passe vvhen he drevv nigh to Iericho a certaine blinde man sate by the vvay begging ✠verse 36 And vvhen he heard the multitude passing by he asked what this should be ✠verse 37 And they told him that IESVS of Nazareth passed by ✠verse 38 And he cried saying IESVS sonne of Dauid haue mercie vpon me ✠verse 39 And they that vvent before rebuked him that he should hold his peace But he cried much more Sonne of Dauid haue mercie vpon me ✠verse 40 And IESVS standing commaunded him to be brought vnto him And vvhen he vvas come neere he asked him ✠verse 41 saying Vvhat vvilt thou that I doe to thee but he said Lord that I may see ✠verse 42 And IESVS said to him Do thou see thy faith hath made thee vvhole ✠verse 43 And forthvvith he savv and folovved him magnifying God And al the people as they savv it gaue praise to God ⊢ ANNOTATIONS CHAP. XVIII 8. Shal he finde faith The Luciferians and Donatists vsed this place to excuse their fall from the Church as our Aduersaries novv doe saying that it vvas decaied in faith vvhen they forsooke it To vvhom vve answer as S. Hierom and S. Augustin answered them that Christ saith not that there should be no faith leaft in earth but by this maner of speache the insinuateth that at the later day in the great persecution of Antichrist faith should be more rare and the faithful among so many wicked not so notorious specially that perfect faith containing deuotion trust and affection toward God which our Maister so praised in certaine vpon whom he wrought miracles and by force vvhereof mountaines might be moued vvhich is rare euen vvhen the Church florisheth most CHAP. XIX In Ieriche he lodgeth in the house of Zachaus a Publicane and against the murmuring Iewes openeth the reasons of his so doing 11 He shevveth that the last day should not be yet 15 and whas then in the iudgement he vvil doe both to vs of his Church as vvel good as bad 47 and also to the reprobate Ievves 29 Being nevv come to the place of his Passion he entreth vveeping and foretelling the destruction of blinde Hierusalem vvhich triumph as their Christ 4◠He shevveth his zeale for the house of God and teacheth therein euery day 47 The rulers would destroy him but for feare of the people verse 1 AND entring in he vvalked through Iericho ✠verse 2 And behold a man named Zachaeus and this vvas a Prince of the Publicans and he riche ✠verse 3 And he sought to see IESVS vvhat he vvas and he could not for the multitude because he vvas litle of stature ✠verse 4 And running before he ″ vvent vp into a sycomore tree that he might see him because he vvas to passe by it ✠verse 5 And vvhen he vvas come to the place IESVS looking vp savv him and said to him Zachaeus come dovvne in hast because this day I must abide in thy house ✠verse 6 And he in hast came dovvne and receiued him reioycing ✠verse 7 And vvhen al savv it they murmured saying that he turned in to a man that vvas a sinner ✠verse 8 But Zachaeus standing said to our Lord Behold the halfe of my goods Lord I giue to the poore and if I haue defrauded any man of any thing ″ I restore fourefold ✠verse 9 IESVS said to him That this day saluation is made to this house because that he also is the sonne of Abraham ✠verse 10 * For the Sonne of man is come to seeke and to saue that vvhich vvas lost ⊢ ✠verse 11 They hearing these things he added and spake a parable for that he was nigh to Hierusalem and because they thought that forthvvith the kingdom of God should be manifested ✠verse 12 He said therfore * A certaine noble man vvent into a farre countrie to take to him self a kingdom and to returne ✠verse 13 And calling his ten seruants he gaue them ten poundes and said to them Occupie til I come ✠verse 14 And his citizens hated him and they sent a legacie after him saying Vve vvil not haue this man reigne ouer vs. ✠verse 15 And it came to passe after he returned hauing receiued his kingdom and he commaunded his seruants to be called to vvhom he gaue the money that he might knovv how much euery mā had gained by occupying ✠verse 16 And the first came saying Lord thy pound hath gotten ten poundes ✠verse 17 And he said to him Vvel fare thee good seruant because thou hast been faithful in a litle thou shalt haue povver ouer ten cities ✠verse 18 And the second came saying Lord thy pound hath made fiue poundes ✠verse 19 And he said to him And be thou ouer fiue cities ✠verse 20 And an other came saying Lord loe here thy pound vvhich I haue had laid vp in a napkin ✠verse 21 for I feared thee because thou art an austêre man thou takest vp that thou didst not set dovvne and thou reapest that vvhich thou didst not sovv ✠verse 22 He saith to him By thine ovvne mouth I iudge thee naughtie seruant Thou didst knovv that I am an austere man taking vp that I set not dovvne and reaping that vvhich I sovved not ✠verse 23 and vvhy didst thou not giue my money to the banke and I comming might certes vvith vsurie haue
Peter might redound by Peter to the rest of the Apostles S. Augustine also Christ praying for Peter prayed for the rest because in the Pastor and Prelate the people is corrected or commended And S. Ambrose writeth that Peter after his tentation was made Pastor of the Church because it was said to him Thou being conuerted confirme thy brethren Neither was this the priuilege of S. Peters person but of his Office that he should not faile in faith but euer confirme al other in their faith For the Church for whose sake that priuilege was thought necessarie in Peter the Head thereof was to be preserued no lesse afterward then in the Apostles time wherevpon al the Fathers apply this priuilege of not failing and of confirming other in faith to the Romane Church and Peters successors in the same To which saith S. Cyprian infidelity or false faith can not come And S. Bernard saith writing to Innocentius Pope against Abailardus the Heretike we must referre to your Apostleship al the scandals and perils which may fall in matter of faith specially For there the defects of faith must be holpen where faith can not faile For to what other See was it euer said I haue prayed for thee Peter that thy faith do not faile So say the Fathers not meaning that none of Peters seate can erre in person vnderstanding priuate doctrine or writings but that they can not nor shal not euer iudicially conclude or giue definitiue sentence for falshod or heresie against the Catholike faith in their Consistories Courts Councels decrees deliberations or consultations kept for decision and determination of such controuersies doubts or questions of faith as shal be proposed vnto them because Christes prayer and promes protecteth them therein for confirmation of their brethren And no maruel that our Maister would haue his vicars Consistorie Seate infallible seeing euen in the old Law the high Priestod and Chaire of Moyses wanted not great priuilege in this case though nothing like the Churches and Peters prerogatiue But in both any man of sense may see the difference betwene the person and the Office as wel in doctrine as life Liberius in persecution might yeld Marcellinus for feare might commit Idolatrie Honorius might fall to Heresie and more then al this some Iudas might creepe into the Office and yet al this without preiudice of the Office and Seate in which saith S. Augustine our Lord hath set the doctrine of truth Caiphas by priuilege of his Office prophecied right of Christ but according to his owne knowlege and faith knew not Christ The Euangelists and other penners of holy write for the execution of that function had the assistance of God and so far could not possibly erre but that Luke Marke Salomon or the rest might not erre in other their priuate vvritings that we say not It was not the personal wisedom vertue learning or faith of Christs Vicars that made S. Bernard seeke to Innocentius the third S. Augustine and the Bishops of Afrike to Innocentius the first and to Celestinus ep 90. 92. 95 S. Chrysostome to the said Innocentius S. Basil to the Pope in his time ep 52 S. Hierom to Damasus ep 57. 58. to 2. but it was the prerogatiue of their Office and higher degree of Vnction and Christs ordinance that would haue al Apostles and Pastors in the vvorld for their confirmation in faith and Ecclesiastical regiment depend on Peter The lacke of knowledge and humble acceptation of which Gods prouidence that is that one is not honoured and obeyed of al the brotherhod is the cause of al Schismes and Heresies saith S. Cyprian A point of such importance that al the Twelue being in Apostleship like Christ would yet for the better keeping of vnity and truth haue one to be head of them al that a head being once appointed occasion of Schisme might be taken away saith S. Hierom. li. 1. adu Iouinian c. 14. CHAP. XXIII The Ievves accuse him to Pilate the Gentil 4 Who seeking earnestly to deliuer him specially after that Herod sent him backe 17 they not onely preferre the murderer Barabbas but also crie CRVCIFIGE 26 in the vvay to Caluarie he foretelleth the vvomen that lamented vpon him the horrible destruction of their Hierusalem â—2 vpon the crosse he is betvvene tvvo theeues â—5 scorned of the Ievves 36 of the souldiars 39 and of one of the theeues 40 but euen there confessed of the other theefe 44 and after his death because of the great miracles concurring also of the Centurion 4â— yea and of the vvhole multitude 50 and finally he is buried honorably verse 1 AND all the multitude of them rising vp led him to Pilate ✠verse 2 And they began to accuse him saying Vve haue found this man subuerting our nation prohibiting to giue tributes to Caesar and saying that he is Christ the king ✠verse 3 And Pilate asked him saying Art thou the king of the Ievves But he ansvvering said Thou sayest ✠verse 4 And Pilate said to the cheefe Priests and multitudes I finde no cause in this man ✠verse 5 But they vvere more earnest saying He stirreth the people teaching through out al Ievvrie beginning from Galilee euen hither ✠verse 6 But Pilate hearing Galilee asked if the man vvere of Galilee ✠verse 7 And vvhen he vnderstoode that he vvas of Herods iurisdiction he sent him backe to Herod vvho vvas also him self at Hierusalem in those daies ✠verse 8 And Herod seeing IESVS vvas very glad for he vvas desirous of a long time to see him for because he heard many things of him and he hoped to see some signe vvrought by him ✠verse 9 And he asked him in many vvordes But he ansvvered him nothing ✠verse 10 And there stoode the cheefe Priests and the Scribes constantly accusing him ✠verse 11 And Herod vvith his armie set him at naught and he mocked him putting on him a vvhite garment and sent him backe to Pilate ✠verse 12 And Herod and Pilate vvere made frendes that day for before they vvere enemies one to an other ✠verse 13 And Pilate calling together the cheefe Priests and magistrates and the people ✠verse 14 said to them You haue presented vnto me this man as auerting the people and behold I examining him before you haue found no cause in this man of those things vvherein you accuse him ✠verse 15 No nor Herod neither for I sent you to him and behold nothing vvorthie of death is done to him ✠verse 16 I vvil chasten him therfore and dimisse him ✠verse 17 And he of necessitie had to release vnto them vpon the feast day one ✠verse 18 But the vvhole multitude together cried out saying Dispatch him and release vs Barabbas ✠verse 19 vvho vvas for a certaine sedition made in the citie and murder cast into prison ✠verse 20 And Pilate againe spake to them desirous
them that he is risen according to his ovvne prediction 9 yet the Apostles vvil not beleeue it 12 but neither Peter findeth his body there 13 He vvalketh vvith tvvo Disciples declaring al this vnto them out of the Scriptures and is knovven of them by breaking of bread 36 The same day he appeareth to the Eleuen and others being together ◠felt of them and eateth vvith them finally teaching them out of the Scriptures not onely of his Passion and Resurrection 47 but also of his Catholike Church 49 he promiseth the Holy Ghost to confirme them 50 and so ascendeth into heauen verse 1 AND in the first of the Sabboth very early they came to the monument carying the spices vvhich they had prepared ✠verse 2 And they found the stone rolled backe from the monument ✠verse 3 And going in they found not the body of our Lord IESVS ✠verse 4 And it came to passe as they vvere astonied in their minde at this behold tvvo men stoode beside them in glistering appareil ✠verse 5 And vvhen they feared and cast dovvne their countenance tovvard the ground they said vnto them Vvhy seeke you the liuing vvith the dead ✠verse 6 he is not here but is risen remember hovv he spake to you vvhen he yet vvas in Galilee ✠verse 7 saying * That the Sonne of man must be deliuered into the handes of sinners and be crucified and the third day rise againe ✠verse 8 And they remembred his vvordes ✠verse 9 And going backe from the monument they told al these things to those eleuen and to al the rest ✠verse 10 And it vvas Marie Magdalene and Ioane and Marie of Iames and the rest that vvere vvith them vvhich said these things to the Apostles ✠verse 11 And these vvordes seemed before them as dotage and they did not beleeue them ✠verse 12 But * Peter rising vp ranne to the monument and stouping dovvne he savv the linnen clothes lying alone and went avvay marueiling with him self at that which was done ✠verse 13 * And behold tvvo of them vvent the same day into a tovvne vvhich vvas the space of sixtie furlonges from Hierusalem named Emmäùs ✠verse 14 And they talked betvvixt them selues of al those things that had chaunced ✠verse 15 And it came to passe vvhile they talked and reasoned vvith them selues IESVS also him self approching vvent vvith them ✠verse 16 but their eies vvere held that they might not knovv him ✠verse 17 And he said to them Vvhat are these communications that you conferre one vvith an other vvalking and are sad ✠verse 18 And one vvhose name vvas Cleophas ansvvering said to him Art thou only a stranger in Hierusalem and hast not knovven the things that haue been done in it these daies ✠verse 19 To vvhom he said Vvhat things And they said concerning IESVS of Nazareth vvho vvas a man a Prophet mightie in vvorke and vvorde before God and al the people ✠verse 20 And hovv our cheefe Priestes and Princes deliuered him into condemnation of death and crucified him ✠verse 21 but vve hoped that it vvas he that should redeeme Israel and novv besides al this to day is the third day since these things vvere done ✠verse 22 But certaine vvomen also of ours made vs afraid vvho before it vvas light vvere at the monument ✠verse 23 and not finding his body came saying that they savv a vision also of Angels vvho say that he is aliue ✠verse 24 And certaine men of ours vvent to the monument and they found it so as the vvomen said but him they found not ✠verse 25 And he said to them O folish and slovv of hart to beleeue in al things vvhich the Prophets haue spoken ✠verse 26 Ought not Christ to haue suffred these things and so to enter into his glorie ✠verse 27 And beginning from Moyses and al the Prophets he did interpret to them in al the scriptures the things that vvere concerning him ✠verse 28 And they drevv nigh to the tovvne vvhither they vvent and he made semblaunce to goe further ✠verse 29 And they forced him saying Tarie vvith vs because it is tovvard night and the day is novv farre spent And he vvent in vvith them ✠verse 30 And it came to passe vvhiles he sate at the table vvith them he ″ tooke bread and blessed and brake and did reach to them ✠verse 31 And their eies vvere opened and they knevv him and he vanished out of their sight ✠verse 32 And they said one to the other Vvas not our hart burning in vs vvhiles he spake in the vvay and opened vnto vs the scriptures ✠verse 33 And rising vp the same houre they vvent backe into Hierusalem and they found the eleuen gathered together and those that vvere vvith them ✠verse 34 saying That our Lord is risen in deede and hath appeared to Simon ✠verse 35 And they told the things that vvere done in the vvay and hovv they knevv him in the breaking of bread ⊢ ✠verse 36 * And vvhiles they speake these things IESVS stoode in the middes of them and he saith to them Peace be to you it is I. feare not ✠verse 37 But they being troubled and frighted imagined that they savv a spirit ✠verse 38 And he said to them Vvhy are you troubled and cogitations arise into your harts ✠verse 39 See my handes and feete that it is I my self handle and see for a spirit hath not flesh and bones as you see me to haue ✠verse 40 And vvhen he had said this he shevved them his handes and feete ✠verse 41 But they yet not beleeuing and marueiling for ioy he said Haue you here any thing to be eaten ✠verse 42 But they offred him a peece of fish broiled and a honie combe ✠verse 43 And vvhen he had eaten before them taking the remaines he gaue to them ✠verse 44 And he said to them These are the vvordes vvhich I spake to you vvhen I vvas yet vvith you that al things must needes be fulfilled vvhich are vvritten in the lavv of Moyses and the Prophets and the Psalmes of me ✠verse 45 Then he opened their vnderstanding that they might vnderstand the Scriptures ✠verse 46 and he said to them That so it is vvritten and so it behoued Christ to suffer and to rise againe from the dead the third day ✠verse 47 and ″ penance to be preached in his name and remission of sinnes vnto al nations ⊢ beginning from Hierusalem ✠verse 48 And you are vvitnesses of these things ✠verse 49 * And I send the promes of my Father vpon you but you tarie in the citie til you be endued vvith povver from high ✠verse 50 And he brought them forth abrode into Bethánia and lifting vp his handes he blessed them ✠verse 51 * And it came to passe
made truely man and conuersing with men â—2 The Spirit Here is an euident testimonie of the third Person in Trinitie which is the Holy Ghost so that in this one Chapter we finde expresly against al Heretikes Iewes Pagans set furth the truth of the Churches doctrine concerning the whole Trinitie 42. Looking vpon him This beholding of Simon insmuateth Christs designement and preferring of him to be the cheefe Apostle the Rocke of the Church and his Vicar and therfore vpon that Diuine prouidence and intention he accordingly changeth his name calling him for Simon Cephas which is a Syriake word as much to say as Rocke or Stone And S. Paul commonly calleth him by this name Cephas whereas other both Greekes and Latines call him altogether by the Greeke word Peter which signifieth the self same thing vvhereof S. Cyril saith that our Sauiour by foretelling that his name should no more novv be Simon but Peter did by the vvord it self aptly signifie that on him as on a rocke and stone most firme he vvould build his Church CHAP. II. At the request of his mother he vvorketh his first miracle turning vvater into vvine at a mariage in Galilee although the time of his manifestation be not yet come 1â— Then in Hierusalem at Pasche being but one and yet obseure he throweth out of the Temple most miraculously al the marchantâ—s 28 And being yet of the blind Ievves asked a signe he signifieth so long before that they should kill him but he vvil rise againe the third day 2â— Vvhich also presently they vvould doe but that he knovving their falses hartes though many beleeue in him vvil not tâ—riâ— among them verse 1 AND the third day there vvas a mariage made in Cana of Galilee and the mother of IESVS vvas there ✠verse 2 And ″ IESVS also vvas called and his Disciples to the mariage ✠verse 3 And the vvine failing the mother of IESVS saith to him ″ They haue no vvine ✠verse 4 And IESVS saith to her Vvhat is to me and thee vvoman my houre commeth not yet ✠verse 5 His mother saith to the ministers ″ Vvhatsoeuer he shal say to you doe ye ✠verse 6 And there were set there sixe vvater-potters of stone according to the purificatioÌ„ of the Ievves holding euery one tvvo or three measures ✠verse 7 IESVS saith to them Fil the vvater-pottes vvith vvater And they filled them vp to the toppe ✠verse 8 And IESVS saith to them Dravv novv and carie to the cheefe stevvard And they caried it ✠verse 9 And after the cheefe stevvard tasted the vvater made vvine and knevv not vvhence it vvas but the ministers knew that had dravvne the vvater the cheefe stevvard calleth the bridegrome ✠verse 10 and saith to him Euery man first setteth the good vvine and vvhen they haue vvel drunke then that vvhich is vvorse But thou hast kept the good vvine vntil novv ✠verse 11 This beginning of miracles did IESVS in Cana of Galilee and he manifested his glorie and his Disciples beleeued in him ⊢ ✠verse 12 After this he vvent dovvne to Capharnaum him self and his mother and his brethren and his disciples and there they remained not many daies ✠verse 13 And the Pasche of the Ievves vvas at hand and IESVS vvent vp to Hierusalem ✠verse 14 and he found in the temple them that sold oxen and sheepe and doues and the bankers sitting ✠verse 15 And vvhen he had made as it vvere a vvhippe of litle coardes he ″ cast them al out of the temple the sheepe also and the oxen and the money of the bankers he powred out and the tables he ouerthrevv ✠verse 16 And to them that sold doues he said Take avvay these things hence and make not the house of my father a house of marchandise ✠verse 17 And his Disciples remembred that it is vvritten The zeale of thy house hath eaten me ✠verse 18 The Ievves therfore ansvvered and said to him Vvhat signe doest thou shevv vs that thou doest these things ✠verse 19 IESVS ansvvered and said to them * Dissolue this temple and in three daies I vvil raise it ✠verse 20 The Ievves therfore said In fourtie and sixe yeres vvas this temple built and vvilt thou raise it in three daies ✠verse 21 But he spake of the temple of his body ✠verse 22 Therfore vvhen he vvas risen againe from the dead his Disciples remembred that he said this and they beleeued the scripture and the vvord that IESVS did say ✠verse 23 And vvhen he vvas at Hierusalem in the Pasche vpon the festiual day many beleeued in his name seeing his signes vvhich he did ✠verse 24 But ″ IESVS did not commit him self vnto them for that he knevv al ✠verse 25 and because it vvas not needeful for him that any should giue testimonie of man for he knevv vvhat vvas in man ⊢ ANNOTATIONS CHAP. II. 2. IESVS also vvas called By his vouchsauing to come with his to the Mariage he approueth the custome of the Faithful in meeting at honest fostes and recreations for maintenance of loue peace and amitie among them selues he reproueth the heresie of Tatian Marcion and such like condemning wedlocke lastly as S. Cyril saith he sanctifieth and blesseth the Mariage of the Faithful in the new Testament making it a new creature in him and discharging it of the manifold maledictions and disorders wherein it was before By which benediction the often diuorces remariages and pluralities of wiues and the womens seruile subiection and imparitie in that case be redressed and reduced to the primitiue institution and so Christian mariage made a Sacrament See S. Aug. de nupt concup li. 1 6. 10 21. li. 1 de adult coniug c. 8. 3. They haue no vvine Our Lady many vvaies vnderstood that now the time approched of manifesting him self to the world by miracles and preaching and nothing doubted but that he would now being at her request Whereby we learne that Christ ordinarily giueth not his graces but humbly asked and requested there vnto and that his mothers intercession is more then vulgarly effectual and that he denieth her nothing 4. What is to me and thee Because this speach is subiect to diuers senses we keepe the wordes of our text left by turning it into any English phrase we might straiten the holy Ghosts intention to some certaine sense either not intended or not onely intended and so take avvay the choise and indifferencie from the reader vvhereof in holy Scripture specially al Translatours must bevvare Christ then may meane here what is that woman to me thee being but straÌ„gers that they want wine as some interpret it or which is the more proper vse of that kinde of speach in holy write what haue I to doe with thee that is why should I haue respect to thy desire in this case In matters touching my charge
the place vvhere men must adore ✠verse 21 IESVS ' saith to her Vvoman beleeue me that the houre shal come vvhen you shal neither in this mountaine nor in Hierusalem adore the Father ✠verse 22 * You adore that you knovv not vve adore that vve knovv for saluation is of the Ievves ✠verse 23 But the houre commeth and novv it is vvhen the true adorers shal adore the Father ″ in spirit and veritie for the Father also seeketh such to adore him ✠verse 24 God is a spirit and they that adore him must adore in spirit and veritie ✠verse 25 The vvoman saith to him I knovv that MESSIAS commeth vvhich is called CHRIST therfore vvhen he commeth he vvil shevv vs al things ✠verse 26 IESVS saith to her I am he that speake vvith thee ✠verse 27 And incontinent his Disciples came and they marueiled that he talked vvith a vvoman No man for al that said Vvhat seekest thou or vvhy talkest thou vvith her ✠verse 28 The vvoman therfore left her vvater-pot and she vvent into the citie and saith to those men ✠verse 29 Come and see a man that hath told me al things vvhatsoeuer I haue done Is not he CHRIST ✠verse 30 They vvent forth therfore out of the citie and came to him ✠verse 31 In the meane time the Disciples desired him saying Rabbi eate ✠verse 32 But he said to them I haue meate to eate vvhich you knovv not ✠verse 33 The Disciples therfore said one to an other Hath any man brought him for to eate ✠verse 34 IESVS saith to them My meate is to doe the vvil of him that sent me to perfit his vvorke ✠verse 35 Doe not you say that yet there are foure moneths and haruest commeth Behold I say to you lift vp your eies and see the countries that they are vvhite already to haruest ✠verse 36 And he that reapeth receiueth hire and gathereth fruite vnto life euerlasting that both he that sovveth and he that reapeth may reioyce together ✠verse 37 For in this is the saying true that it is one man that sovveth and it is an other that reapeth ✠verse 38 I haue sent you to reape that vvhich you laboured not others haue laboured and you haue entred into their labours ✠verse 39 And of that citie many beleeued in him of the Samaritans for the vvord of the vvoman giuing testimonie that he told me al things vvhatsoeuer I haue done ✠verse 40 Therfore vvhen the Samaritans vvere come to him they desired him that he vvould tarie there And he taried there tvvo daies ✠verse 41 And many moe beleeued for his ovvne vvord ✠verse 42 And they said to the vvoman That novv not for thy saying doe vve beleeue for our selues haue heard and doe knovv that this is the Sauiour of the vvorld in deede ⊢ ✠verse 43 And after the tvvo daies he departed thence and vvent into Galilee ✠verse 44 For IESVS him self gaue testimonie that a Prophet hath not honour in his ovvne countrie ✠verse 45 Therfore * vvhen he vvas come into Galilee the Galilaeans receiued him vvhereas they had seen al things that he had done at Hierusalem in the festiual day for them selues also came to the festiual day ✠verse 46 He came againe therfore into Cana of Galilee * Vvhere he made vvater vvine And there vvas a certaine lord vvhose sonne vvas sicke at Capharnáum ✠verse 47 He hauing heard that IESVS came from Ievvrie into Galilee vvent to him and desired him that he vvould come dovvne heale his sonne for he began to die ✠verse 48 IESVS therfore said to him Vnlesse you see signes and vvonders you beleeue not ✠verse 49 The lord saith to him Lord come dovvne before that my sonne die ✠verse 50 IESVS saith to him Goe thy sonne liueth The man beleeued the vvord that IESVS said to him and vvent ✠verse 51 And as he vvas novv going dovvne his seruants mette him and they brought vvord saying That his sonne liued ✠verse 52 He asked therfore of them the houre vvherein he vvas amended And they said to him That yesterday at the seuenth houre the feuer left him ✠verse 53 The father therfore knevv that it vvas in the same houre vvherein IESVS said to him Thy sonne liueth and him self beleeued and his vvhole house ⊢ ✠verse 54 This againe the * second signe did IESVS vvhen he vvas come from Ievvrie into Galilee ANNOTATIONS CHAP. IIII. â—0 Our Fathers adored By adoration is meant doing of sacrifice for other offices of Religion might be done in any place The Samaritanes to defend their adoring in Garizim pretended their worshiping there to be more ancient then the Iewes in Hierusalem referring it to Iacob Whereas in deede that Patriarch adoring there before the Temple vvas appointed or the Lavv giuen made nothing for their Schisme Which vvas begone by Manasses a fugitiue Priest onely to hold his vnlavvful wife thereby and to obtaine Superioritie in Schisme vvhich he could not doe in the vnitie of his brethren long after the Temple of Hierusalem from vvhich the reuolt vvas made Therfore Christ giueth sentence for the Ievves and the Temple of Hierusalem affirming that they had a good ground thereof but the Samaritanes none at al. Iosephus also recordeth hovv the Samaritanes demaunded of Alexander the Great the like priuileges and immunities as he had graunted to the high Priest and Temple of Hierusalem pretending their Temple to be as great and as vvorthy and them selues to be Ievves as the other and to vvorship the same God but their Schismatical hypocrisie vvas easely spied and dimissed vvith nothing An other time the Ievves and Samaritanes as the same vvriter testifieth made a great sturre in Alexandria about the truth and antiquitie of the Schismatical temple and seruice in Garizim and the other true Temple of Salomon in so much that the matter vvas put to arbitrement by Ptolomaeus the kings commaundement onely to trieâ— whether of the two was first And the Schismatikes as their custome is per saltum can make their Church or seruice as old as they list referring it to the Patriarches as our Schismatikes do now to Christ and the Apostles But when the trial was made onely they of Hierusalem did inuincibly proue by continual succession of their Priests and by the iust note of the time when the Schismatikes went out from them that theirs was the lavvful and the other the false temple and false adoration and so it was iudged and the Samaritanes put to silence Afterward the said Schismatikes which is lightly the end of al Schismes reuolted quite from the Iewes religion and dedicated their temple in Garîzim to Iupiter Olympius as Caluins supper and his bread and wine is like at length to come to the sacrifice of Ceres and Bacchus 23. In Spirit and veritie Our Sauiour foretelleth her that the
end ceasing of their sacrifice adoration in both the Temples should shortly be and euen then vvas begone to be fulfilled instructing her in three things concerning that point first that the true Sacrifice should be tied no more to that one place or nation but that true adoration should be through out al Nations according to the Prophecie of Malachie Secondly that the grosse and carnal adoration by the flesh and bloud of beastes and other external terrene creatures nor hauing in them grace spirit and life should be taken avvay an other sacrifice succeede which should be in it self inuisible celestial diuine ful of life Spirit and grace and thirdly that this adoration and sacrifice should be the veritie it self vvhereof al the former sacrifices and hostes were but shadovves and figures and he calleth that here spirit and truth vvhich in the first Chapter is called grace and truth Al vvhich is no more but a prophecie and description of the Sacrifice of the faithful Gentils in the body and bloud of Christ not that it is not by external meanes giuen to vs for othervvise vve being men consisting of flesh and bloud could not be capable thereof but that it is spirit and life in it self being the flesh of the VVORD of God And if a man enlarge the vvord of AdoratioÌ„ vvhich here as is said signifieth properly the worship of God by sacrifice to al the Sacraments of the new Law they al likewise be spirit and grace the Holy Ghost working inuisibly and internally vpon our soules by euery one of them WherevpoÌ„ our Baptisme is water the Holy Ghost our Penance the word of absolution and the Holy Ghost our ConfirmatioÌ„ oile the Holy Ghost by imposition of handes finally al the adoration of the Catholike Church is properly spiritual though certaine external creatures for our natures state and necessitie be ioyned therevnto Take heede therfore thou gather not of Christs wordes that Christian men should haue no vse of external office towards God for that would take away al sacrifice Sacraments praiers Churches and societie of men in his Seruice CHAP. V. Curing a bedâ—ed man at the pond of miracle because he doth it on the Sabboth the blind Ievves do persecute him 7 and againe because he saith that God is his natural father 19 He therevpon continueth saying the Fathers operation and his to be in euery thing alone and that he shal do greater things then these miraculous cures to vvit 21 quicken the dead in soule by sinne as being appointed Iudge of al 21 yea and quicken the dead in bodies also incoÌ„tinent iudging al vprightly 31 And that these are not bragges of his ovvne but his vvitnesses to be 33 Iohn Baptist 36 his ovvne miraculous vvorkes 37 his fathers voice at his baptisme 39 the Scriptures also namely of Moyses verse 1 AFTER these things there vvas a festiual day of the Ievves and IESVS vvent vp to Hierusalem ✠verse 2 And there is at Hierusalem `vpon ' Probatica a ″ pond vvhich in hebrevv is surnamed Bethsaida ' hauing fiue porches ✠verse 3 In these lay a great multitude of sicke persons of blinde lame vvithered expecting the stirring of the vvater ✠verse 4 And an Angel of our Lord descended at a certaine time into the pond and the vvater vvas stirred And he that had gone dovvne first into the pond after the stirring of the vvater vvas made vvhole of vvhatsoeuer infirmitie he vvas holden ✠verse 5 And there vvas a certaine man there that had been eight and thirtie yeres in his infirmitie ✠verse 6 Him vvhen IESVS had seen lying knevv that he had novv a long time he saith to him Vvilt thou be made vvhole ✠verse 7 The sicke man ansvvered him Lord I haue no man vvhen the vvater is troubled to put me into the pond For vvhiles I come an other goeth dovvne before me ✠verse 8 IESVS saith to him Arise take vp thy bed and vvalke ✠verse 9 And forthvvith he vvas made vvhole and he tooke vp his bed and vvalked And it vvas the Sabboth that day ✠verse 10 The Ievves therfore said to him that vvas healed It is the Sabboth thou maist not take vp thy bed ✠verse 11 He ansvvered them He that made me vvhole he said to me Take vp thy bed and vvalke ✠verse 12 They asked him therfore Vvhat is that man that said to thee Take vp thy bed and vvalke ✠verse 13 But he that vvas made vvhole knevv not vvho it vvas For IESVS shronke aside from the multitude standing in the place ✠verse 14 Aftervvard IESVS findeth him in the temple and said to him Behold thou art made vvhole ″ sinne no more lest some vvorse thing chaunce to thee ✠verse 15 That man vvent his vvay and told the Ievves that it vvas IESVS that made him vvhole ⊢ ✠verse 16 Therevpon the Ievves persecuted IESVS because he did these things on the Sabboth ✠verse 17 But IESVS ansvvered them My father vvorketh vntil novv and I doe vvorke ✠verse 18 TherevpoÌ„ therefore the Ievves sought the more to kil him because he did not only breake the Sabboth but also he said God was his father making him self aequal to God ✠verse 19 IESVS therfore ansvvered and said to them Amen amen I say to you The Sonne can not doe any thing of him self but that vvhich he seeth the Father doing For vvhat things soeuer he doeth these the Sonne also doeth in like maner ✠verse 20 For the Father loueth the Sonne and shevveth him al things that him self doeth and greater vvorkes then these vvil he shevv him that you may marueil ✠verse 21 For as the Father doth raise the dead and quickeneth so the Sonne also quickeneth vvhom he vvil ✠verse 22 For neither doth the Father iudge any man but al iudgement he hath giuen to the Sonne ✠verse 23 that al may honour the Sonne as they doe honour the Father He that honoureth not the Sonne doth not honour the Father vvho sent him ✠verse 24 Amen amen I say to you that he vvhich heareth my vvord and beleeueth him that sent me hath life euerlasting and he commeth not into iudgement but shal passe ' from death into life ✠verse 25 Amen amen I say to you that the houre commeth and novv it is vvhen the dead shal heare the voice of the Sonne of God and they that haue heard shal liue ✠verse 26 For as the Father hath life in him self so he hath giuen to the Sonne also to haue life in him self ✠verse 27 and he hath giueÌ„ him povver to doe iudgement also because he is the Sonne of man ✠verse 28 Marueil not at this because the houre commeth vvherein al that are in the graues shal heare his voice ✠verse 29 and they that haue done good things shal come forth into the resurrection of life but they that haue done
elements vnder which it is and we eate it that the vnfaithful and infirme do so stumble at Christ in the Sacrament as the Iewes and Gentils did at Christ in his humanitie For the causes of contradictions of the Incarnation and Transsubstantion be like And it may be verily deemed that whosoeuer now can not beleeue the Sacrament to be Christ because it is vnder the formes of bread and wine and is eaten and drunken would not then haue beleued that Christ had bene God because he was in shape of man and crucified To conclude it was not a figure nor a mysterie of bare bread and wine nor any Metaphorical or Allegorical speach that could make such a troupe of his Disciples reuolt at once when he said he was a doore a vine away a Pastor and such like vnto which kinde of speaches the protestants ridiculously resemble the wordes of the holy Sacrament who was so mad to mistake him or to forsake him for the same For the Apostles at the least would haue plucked them by the sleeues and said Goe not away my maisters he speaketh parables The cause therfore was their incredulitie and the height of the Mysterie for that they neither knew the meanes how it might be present nor would beleeue that he was able to giue his flesh to be eaten in many places And euen such is the vnbeleefe of the Heretikes about this matter at this day â—â— Peter ansvvered Peter answereth for the Twelue not knowing that Iudas in hart was already naught and beleued not Christs former wordes touching the B. Sacrament but was to reuolt afterward as wel as the other Wherein Peter beareth the person of the Church and al Catholike men that for no difficulty of his word nor for any reuolt be it neuer so general of Schismatikes Heretikes or Apostataes either for this Sacrament or any other Article wil euer forsake Christ And when company draweth vs to reuolt let vs say thus Lord whither or to whom shal we goe when we haue forsaken thee to Caluin Luther or such and forsake thee and thy Church with the vnfaithful multitude No thou hast the wordes of life and we beleeue thee and thy Church wil not nor can not beguile vs. Thou hast saith S. Augustine life euerlasting in the ministration of thy body and bloud and a litle after Thou art life euerlasting it self and thou giuest not in thy flesh and bloud but that vvhich thy self art CHAP. VII The Iewes of Hierusalem seeking his death he walketh in Galilee where he signifieth to his brethren that not in this feast Scenopégia but in an other to wit Pasche folovving the Ievves should kil him that is not vvhen they vvould but vvhen he vvil 10 In so much that at this feast he teacheth openly in the Temple and conuerteth many 14 both in the middle day 37 and the last day thereof vvithout any hurt though also the Rulers send to apprehend him verse 1 AFTER these things IESVS vvalked into Galilee ' for he vvould not vvalke into Ievvrie ' because the Ievves sought to kil him ✠verse 2 And the festiual day of the Ievves * Scenopégia vvas at hand ✠verse 3 And his brethreÌ„ said to him Passe from hence and goe into Ievvrie that thy Disciples also may see thy vvorkes vvhich thou doest ✠verse 4 For no man doeth any thing in secrete and seeketh him self to be in publike If thou doe these things manifest thy self to the vvorld ✠verse 5 For neither did his brethren beleeue in him ✠verse 6 IESVS therfore saith to them My time is not yet come but your time is alvvaies readie ✠verse 7 The vvorld can not hate you but me it hateth because I giue testimonie of it that the vvorkes there of are euil ✠verse 8 Goe you vp to this festiual day I goe not vp ' to this festiual day because my time is not yet accomplished ✠verse 9 when he had said these things him self taried in Galilee ✠verse 10 But after his brethren vvere gone vp then he also vvent vp to the festiual day not openly but as it vvere in secrete ✠verse 11 The Ievves therfore sought him in the festiual day and said Vvhere is he ✠verse 12 And there vvas much murmuring in the multitude of him For certaine said That he is good And others said No but he seduceth the multitudes ✠verse 13 Yet no man spake openly of him for feare of the Ievves ⊢ ✠verse 14 And vvhen the festiuitie vvas novv halfe done IESVS vvent vp into the teÌ„ple and taught ✠verse 15 And the Ievves marueiled saying Hovv doth this man knovv letters vvhereas he hath not learned ✠verse 16 IESVS ansvvered them and said My doctrine is not mine but his that sent me ✠verse 17 If any man vvil doe the vvil of him he shal vnderstand of the doctrine vvhether it be of God or I speake of my self ✠verse 18 He that speaketh of him self seeketh his ovvne glorie But he that seeketh the glorie of him that sent him he is true and iniustice in him there is not ✠verse 19 Did not Moyses giue you the lavv and none of you doeth the lavv ✠verse 20 * Vvhy seeke you to kil me The multitude ansvvered and said Thou hast a deuil vvho seeketh to kil thee ✠verse 21 IESVS ansvvered and said to them One vvorke I haue done and you doe al marueil ✠verse 22 Therfore * Moyses gaue you circuncision not that it is of Moyses but * of the fathers and in the Sabboth you circuncise a man ✠verse 23 If a man receiue circuncision in the Sabboth that the lavv of Moyses be not broken are you angrie at me because I haue healed a man vvholy in the Sabboth ✠verse 24 Iudge not according to the face but iudge iust iudgement ✠verse 25 Certaine therfore of Hierusalem said Is not this he vvhom they seeke to kil ✠verse 26 And behold he speaketh openly and they say nothing to him Haue the Princes knovven in deede that this is CHRIST ✠verse 27 But this man vve knovv vvheÌ„ce he is But vvhen CHRIST coÌ„meth no man knovveth vvhence he is ✠verse 28 IESVS therfore cried in the temple teaching and saying Both me you doe knovv and vvhence I am you knovv And of my self I am not come but he is true that sent me vvhom you knovv not ✠verse 29 I knovv him because I am of him and he sent me ✠verse 30 They sought therfore to apprehend him and no man laide handes vpon him because his houre vvas not yet come ✠verse 31 But of the multitude many beleeued in him ⊢ and said CHRIST vvhen he coÌ„meth shal he doe more signes then these vvhich this man doeth ✠verse 32 The Pharisees heard the multitude murmuring these things touching him and the Princes ' and Pharisees sent ministers to apprehend him
of nevv vvine ✠verse 14 But Peter standing vvith the Eleuen lifted vp his voice and spake to them Ye men Ievves and al you that dvvel in Hierusalem be this knovven to you and vvith your eares receiue my vvordes ✠verse 15 For these are not drunke as you suppose vvhereas it is the third houre of the day ✠verse 16 But this is it that vvas said by the Prophet Ioël ✠verse 17 And it shal be in the last daies saith our Lord of my Spirit I vvil povvre out vpon al flesh and your sonnes and your daughters shal prophecie and your yong men shal see visions and your auncients shal dreame dreames ✠verse 18 And vpon my seruants truely and vpon my handmaides vvil I povvre out in those daies of my Spirit and they shal prophecie ✠verse 19 and I vvil giue vvonders in the heauen aboue and signes in the earth beneath bloud and fire and vapour of smoke ✠verse 20 The sunne shal be turned into darkenes and the moone into bloud before the great and manifest day of our Lord doth come ✠verse 21 And it shal be euery one vvhosoeuer calleth vpon the name of our Lord shal be saued ⊢ ✠verse 22 Ye men of Israël heare these vvordes IESVS of Nazareth a man approued of God among you by miracles and vvonders and signes vvhich God did by him in the middes of you as you knovv ✠verse 23 this same ″ by the determinate counsel and prescience of God being deliuered you by the handes of vvicked men haue crucified and slaine ✠verse 24 vvhom God hath raised vp ″ loosing the sorovves of hel according as it vvas impossible that he should be holden of it ✠verse 25 For Dauid saith concerning him I foresavv the Lord in my sight alvvaies because he is at my right hand that I be not moued ✠verse 26 For this my hart hath been glad and my tongue hath reioyced moreouer my flesh also shal rest in hope ✠verse 27 Because thou vvilt not leaue ″ my soul in hel nor giue thy Holy one to see corruption ✠verse 28 Thou hast made knovven to me the vvaies of life thou shalt make me ful of ioyfulnes vvith thy face ✠verse 29 Ye men brethren let me boldly speake to you of the Patriarch Dauid that * he died and vvas buried and his sepulchre is vvith vs vntil this present day ✠verse 30 Vvhereas therfore he vvas a Prophet and knevv that by an othe God had svvorne to him that of the fruite of his loynes there should sit vpon his seate ✠verse 31 forseeing he spake of the resurrection of Christ for neither vvas he left in hel neither did his flesh see corruption ✠verse 32 This IESVS hath God raised againe vvhereof al vve are vvitnesses ✠verse 33 Being exalted therfore by the right hand of God and hauing receiued of his father the promisse of the holy Ghost he hath povvred out this vvhom ' you see and heare ✠verse 34 For Dauid ascended not into heauen but he saith Our Lord hath said to my Lord sit on my right hand ✠verse 35 vntil I make thine enemies the footestoole of thy feete ✠verse 36 Therfore let al the house of Israël know most certainly that God hath made him both Lord and CHRIST this IESVS vvhom you haue crucified ✠verse 37 And hearing these things they were compuncte in hart and said to Peter and to the rest of the Apostles Vvhat shal vve doe men brethren ✠verse 38 But Peter said to them Doe penance and be euery one of you baptized in the name of IESVS CHRIST for remission of your sinnes and you shal receiue the gift of the holy Ghost ✠verse 39 For to you is the promisse and to your children and to al that are farre of vvhomsoeuer the Lord our God shal call ✠verse 40 Vvith very many other vvordes also did he testifie and exhorted them saying Saue your selues from this peruerse generation ✠verse 41 They therfore that receiued his vvord vvere baptized and there vvere added in that day about three thousand soules ✠verse 42 And they vvere perseuéring in the doctrine of the Apostles and in the communication of the breaking of bread and praiers ✠verse 43 And feare came vpon euery soul many vvonders also and signes vvere done by the Apostles in Hierusalem and there vvas great feare in al. ✠verse 44 Al they also that beleeued vvere together * and had ″ al things cōmon ✠verse 45 Their possessions and substance they sold and deuided them to al according as euery one had neede ✠verse 46 Daily also continuing vvith one accord in the temple and breaking bread from house to house they tooke their meate vvith ioy and simplicitie of hart ✠verse 47 praising God and hauing grace vvith al the people And our Lord ″ increased them that should be saued daily together ANNOTATIONS CHAP. II. 1. The daies of Pentecost As Christ our Pasche for correspondence to the figure was offered at the Iewes great feast of Pasche so fifty daies after in Greeke Pentecost for accomplishing the like figure of the Law-giuing in Mount Sinal he sent downe the Holy Ghost iust on the day of their Pentecost which was alwaies on Sunday as appeareth Leuit. 23 15. Both which daies the Church keepeth yerely for memorie of Christs death and Resurrection and the sending downe of the Holy Ghost as they did the like for record of their deliuerie out of Aegypt and their Law giuing aforesaid the said Feastes with vs conteining besides the remembrance of benefites past great Sacraments also of the life to come Aug. ep 119 C. 16. 4. Al replenished Though the Apostles and the rest were baptized before and had thereby receiued the grace of the Holy Ghost to sanctification and remission of sinnes as for diuers other purposes also Yet as Christ * promised them they should be further indued with strength and vertue from aboue so here he fulfilleth his promes visibly powring downe the Holy Ghost vpon al the companie and vpon euery one of them thereby replenishing the Apostles specially with al truth wisedom and knowledge necessarie for the gouernement of the Church and giuing both to them and to al other present the grace and effect of the Sacrament of Confirmation accomplishing corroborating and strengthening them in their saith and the confession of the same And lastly for a visible token of Gods Spirit he endued them al with the gift of diuers strange tonges al I say there present as wel our Ladie as other holy women and brethren besides the Apostles though ◠the Heretikes fondly argue for the desire they haue to dishonour Christs mother that neither she nor they were there present nor had the gift of tongues contrarie to the plaine text that saith They vvere al together to wit al the 120 mentioned
befall ✠verse 25 And there came a certaine man and told them That the men loe vvhich you did put in prison are in the temple standing and teaching the people ✠verse 26 Then vvent the Magistrate vvith the ministers and brought them vvithout force for they feared the people lest they should be stoned ✠verse 27 And vvhen they had brought them they set them in the Councel And the high priest asked them ✠verse 28 saying * Commaunding vve commaunded you that you should not teach in this name and behold you haue filled Hierusalem vvith your doctrine and you vvil bring vpon vs the bloud of this man ✠verse 29 But Peter ansvvering and the Apostles said God must be obeied rather then men ✠verse 30 The God of our Fathers hath raised vp IESVS vvhom you did kil hanging him vpon a tree ✠verse 31 This Prince and Sauiour God hath exalted vvith his right hand to giue repentance to Israël and remission of sinnes ✠verse 32 and vve are vvitnesses of these vvordes and the holy Ghost vvhom God hath giuen to al that obey him ✠verse 33 Vvhen they had heard these things it cut them to the hart and they consulted to kil them ✠verse 34 But one in the Councel rising vp a Pharisee named Gamaliel a doctor of lavv honorable to al the people commaunded the men to be put forth a vvhile ✠verse 35 and he said to them Ye men of Israël take heede to your selues touching these men vvhat you meane to doe ✠verse 36 For before these daies there rose Theódas saying he vvas some body to vvhom consented a numbre of men about foure hundred vvho vvas slaine and al that beleeued him vvere dispersed and brought to nothing ✠verse 37 After this fellovv there rose Iudas of Galilee in the daies of the Enrolling and drevv avvay the people after him and he perished and as many as euer consented to him vvere dispersed ✠verse 38 And novv therfore I say to you depart from these men and let them alone for if this counsel or vvorke be of men it vvil be dissolued ✠verse 39 but if it be of God you are not able to dissolue them ' lest perhaps you be found to resist God also And they consented to him ✠verse 40 And calling in the Apostles after they had scourged them they charged them that they should not speake in the name of IESVS and dimissed them ✠verse 41 And they vvent from the sight of the councel reioycing because they vvere accounted vvorthy to suffer reproche for the name of IESVS ✠verse 42 And euery day they ceased not in the temple and from house to house to teach and euangelize Christ IESVS ANNOTATIONS CHAP. V. 2. Defrauded In that saith S. Augustine he withdrew any part of that which he promised he was guilty at once both of sacrilege and of fraude of sacrilege because he robbed God of that which was his by promes of fraude in that he withheld of the whole gift a peece Let now the Heretikes come and say it was for lying or hypocrisie onely that this facte was condemned because they be loth to haue sacrilege counted any such sinne who haue taught men not onely to take away from God some peece of that or al that them selues gaue but plainly to spoile apply to them selues al that other men gaue 3. Peter said S. Peter as you see here without mans relation knew this fraude and the cogitations of Ananias and as head of the College and of the whole Church against which this robbery was committed executed this heauy sentence of Excommunication both against him and his wife consenting to the Sacrilege 〈◊〉 it was excommunication by S. Augustines judgement li. 5. cont ep Parm. c. 1 to 7 and had this corporal miraculous death ioyned withal as the Excommunication that S. Paul gaue out against the incestuous and others had the corporal vexation of Satan incident vnto it 4. In thy povver If is displeased God saith S. Augustine to vvithdravv of the money vvhich they had vovved to God hovv is he angry vvhen chastitie is vovved and is not performed for to such may be said that vvhich S. Peter said of the money Thy virginitie remaining did it not remaine to thee and before thou didst vovv vvas it not in thine ovvne power for whosoeuer haue vowed such things and haue not paied them let them not thinke to be condemned to corporal deaths but to euerlasting fire August Ser. 10. de diuersis And S. Gregorie to the same purpose writeth thus Ananias had vovved money to God vvhich aftervvard ouercome vvith diuelish persuasion he vvithdravv but vvith vvha◠death he vvas punished thou knovvest If then he vvere vvorthy of that death who tooke avvay the money that he had giuen to God consider vvhat great peril in Gods iudgment thou shalt be vvorthy of vvhich hast vvithdravven not money but thy self from almighty God to vvhom thou hadst vovved thy self vnder the habits or vveede of a Monke 4. Not to men but To take from the Church or from the Gouernours thereof things dedicated to their vse and the seruice of God or to lie vnto Gods Ministers is so iudged of before God as if the lie were made and the fraude done to the Holy Ghost him self who is the Churches President and Protector 15. His shadovv Specially they sought to Peter the cheefe of al who not onely by touching as the other but by his very shadow cured al diseases wherevpon S. Augustine faith If then the shadow of his body could helpe how much more now the fulnes of power And if thē a certaine litle vvind of him passing by did profite them that humbly asked how much more the grace of him now being permanent remaining Ser. 29 de Sanctis speaking of the miracles done by the Saincts now reigning in heauen CHAP. VI. By occasion of a murmur in the Church vvhose number novv is so grovven that it can not be numbred Seuen of them being ordered by the Apostles in the holy order of Deacons ◠one of them Steuen worketh great miracles and is by such as he confounded in disputation falsely accused in the Councel of blasphemie against the Temple and rites thereof verse 1 AND in those daies the numbre of disciples increasing there arose a ″ murmuring of the Greekes against the Hebrues for that their vvidovves vvere despised in the daily ministerie ✠verse 2 And the Tvvelue calling together the multitude of the disciples said It is not reason that vve leaue the vvord of God and serue tables ✠verse 3 Consider therfore brethren ″ seuen men of you of good testimonie ful of the holy Ghost and vvisedom vvhom vve may appoint ouer this busines ✠verse 4 But vve vvil be instant in praier and the ministerie of the vvord ✠verse 5 And the saying vvas liked before al the multitude And they
12 and other confirming his sentence vvith miracles 13 and vvith Scriptures 22 and the Apostles and Priests do vvrite and coÌ„maâ—nd in the name of the Holy Ghost vvhat is to be done 30 And the faithful thereby are straightvvaies quieted in minde 36 After vvhich Paul and Barnabas thinking to goe againe their aboue said circuite together are by occasion of Marke parted to the greater increase of the Church verse 1 AND certaine comming dovvne from Ievvrie taught the brethren That * vnles you be circumcised according to the maner of Moyses you can not be saued ✠verse 2 No litle sedition therfore being risen to Paul and Barnabas against them they ″ appointed that Paul and Barnabas should goe vp certaine others of the rest ' to the Apostles and priests vnto Hierusalem vpon this question ✠verse 3 They therfore being brought on their vvay by the Church passed through Phoenîce and Samaria reporting the conuersion of the Gentiles and they made great ioy to al the brethren ✠verse 4 And vvhen they vvere come to Hierusalem they vvere receiued of the Church and of the Apostles and Auncients declaring vvhatsoeuer God had done vvith them ✠verse 5 And there arose certaine of the heresie of the Pharisees that beleeued saying That they must be circumcised commaunded also to keepe the lavv of Moyses ✠verse 6 And the ″ Apostles and Auncients ″ assembled to consider of this vvord ✠verse 7 And vvhen there vvas made a great disputation ″ Peter rising vp said to them Men brethren you knovv that * of old daies God among vs ″ chose that by my mouth the Gentiles should heare the vvord of the Gospel and beleeue ✠verse 8 And God vvhich knovveth the hartes gaue testimonie * giuing vnto them the holy Ghost as vvel as to vs ✠verse 9 and hath put no difference betvvene vs and them by faith purifying their hartes ✠verse 10 Novv therfore vvhy tempt you God to put a yoke vpon the neckes of the disciples vvhich neither our fathers nor vve haue been able to beare ✠verse 11 but by the grace of our Lord IESVS CHRIST vve beleeue to be saued in like maner as they also ✠verse 12 And al the multitude held their peace and they heard Barnabas and Paul telling vvhat great signes and vvonders God had done among the Gentiles by them ✠verse 13 And after they held their peace ″ Iames ansvvered saying Men brethren heare me ✠verse 14 Simon hath told hovv God first visited to take of the Gentiles a people to his name ✠verse 15 And to this accord the vvordes of the prophets as it is vvritten ✠verse 16 After these things I vvil returne and vvil reedifie the tabernacle of Dauid vvhich vvas fallen and the ruines thereof I vvil reedifie and set it vp ✠verse 17 that the residue of men may seeke after the Lord and al nations vpon vvhom my name is inuocated saith the Lord that doeth these things ✠verse 18 To our Lord vvas his ovvne vvorke knovven from the beginning of the vvorld ✠verse 19 For the vvhich cause ″ I iudge that they vvhich of the Gentiles are conuerted to God are not to be disquieted ✠verse 20 but to vvrite vnto them that they refraine them selues from the contaminations of Idols and ″ fornication and strangled things and bloud ✠verse 21 For Moyses of old times hath in euery citie them that preach him in the synagogs vvhere he is read euery Sabboth ✠verse 22 Then it pleased the Apostles and Auncients vvith the vvhole Church to chose men out of them to send to Antioche vvith Paul and Barnabas Iudas vvho vvas surnamed Barsabas Silas cheefe men among the brethren ✠verse 23 vvriting by their handes The Apostles and Auncients the brethren to the brethren of the Gentiles that are at Antioche and in Syria and Cilicia greeting ✠verse 24 Because vve haue heard that certaine ″ going forth from vs haue troubled you vvith vvordes subuerting your soules to vvhom vve gaue no commaundement ✠verse 25 It hath pleased vs being gathered in one to chose out men and to send them vnto you vvith our deerest Barnabas and Paul ✠verse 26 men that haue giuen their liues for the name of our Lord IESVS CHRIST ✠verse 27 Vve haue sent therfore Iudas Silas vvho them selues also vvil in vvordes report vnto you the same things ✠verse 28 For it hath seemed good ″ to the holy Ghost to vs to lay no further burden vpon you then these necessarie things ✠verse 29 that you absteine from the things immolated to Idols and bloud and that vvhich is strangled and fornication from the vvhich things keeping your selues you shal doe vvell Fare ye vvel ✠verse 30 They therfore being dimissed vvent dovvne to Antioche and gathering the multitude deliuered the epistle ✠verse 31 Vvhich vvhen they had read they ″ reioyced vpon the consolation ✠verse 32 but Iudas and Silas them Selues also being prophets vvith many vvordes comforted the brethren and confirmed them ✠verse 33 And hauing spent some time there they vvere vvith peace dimissed of the brethren vnto them that had sent them ✠verse 34 But it seemed good vnto Silas to remaine there and Iudas departed alone ✠verse 35 and Paul and Barnabas taried at Antioche teaching and euangelizing vvith many others the vvord of our Lord. ✠verse 36 And after certaine daies Paul said to Barnabas Let vs returne and visite our brethren in al cities vvherein vve * haue preached the vvord of our Lord hovv they doe ✠verse 37 And Barnabas vvould haue taken vvith them Iohn also that vvas surnamed Marke ✠verse 38 But Paul desired that he as vvho * had departed from them out of Pamphylia and had not gone vvith them to the vvorke might not be receiued ✠verse 39 And there rose a ″ dissention so that they departed one from an other that Barnabas in deede taking Marke sailed to Cypres ✠verse 40 But Paul chosing Silas departed being deliuered of the brethren to the grace of God ✠verse 41 And he vvalked through Syria and Cilicia confirming the Churches Commaunding them to keepe the praecepts of the Apostles and the Auncients ANNOTATIONS CHAP. XV. 1. Appointed Vve learne by this example vvhat is to be done vvhen any controuersie ariseth in religion betvvene the teachers or other Christian people Vve see it is not ynough to contend by allegations of Scriptures or other proofes seeming to make for either part for so of contentious part taking there should be no end but the more vvriting vvrestling striuing there vvere euery one for his ovvne fansie cloking it vvith the title of Gods vvord and Scripture the more Schismes Sectes and diuisions vvould fall as vve see specially in the restles Heresies of our time Vvhose faâ—tors admitting no iudges stand to no trial of mortal men to no
said of Paul ✠verse 15 And vvhen she vvas baptized and her house she besought vs saying If you haue iudged me to be faithful to our Lord enter in vnto my house and tarie And she constrained vs. ✠verse 16 And it came to passe as vve vvent to praier a certaine vvenche hauing a Pythónical spirit mette vs that brought great gaine to her maisters by diuîning ✠verse 17 This same folovving Paul and vs cried saying These men are the seruants of the high God vvhich preach vnto you the vvay of saluation ✠verse 18 And this she did many daies And Paul being sorie and turning said to the spirit I coÌ„maund thee in the name of IESVS CHRIST to goe out from her And he vvent out the same houre ✠verse 19 But her maisters seeing that the hope of their gaine vvas gone apprehending Paul and Silas brought them into the market place to the Princes ✠verse 20 and presenting them to the magistrates they said These men trouble our citie being Ievves ✠verse 21 and they preach a fashion vvhich it is not lavvful for vs to receiue nor doe being Romanes ✠verse 22 And the people ranne against them and the magistrates tearing their coates commaunded them to be beaten vvith roddes ✠verse 23 And vvhen they had laid * many stripes vpon them they did cast them into prison commaunding the keeper that he should keepe them diligently ✠verse 24 Vvho vvhen he had receiued such commaundement cast them into the inner prison and made their feete fast in the stockes ✠verse 25 And at mid-night Paul and Silas praying did praise God And they that vvere in prison heard them ✠verse 26 But sodenly there vvas made a great earthquake so that the foundations of the prison vvere shaken And forthvvith al the doores vvere opened and the bands of al vvere loosed ✠verse 27 And the keeper of the prison vvaked out of his sleepe and seeing the doores of the prison opened dravving out his svvord vvould haue killed him self supposing that the prisoners had been fled ✠verse 28 But Paul cried vvith a loud voice saying Doe thy self no harme for vve are al here ✠verse 29 And calling for light he vvent in and trembling fel dovvne to Paul and Silas at their feete ✠verse 30 and bringing them forth he said Maisters vvhat must I doe that I may be saued ✠verse 31 But they said Beleeue in our Lord IESVS and thou shalt be saued and thy house ✠verse 32 And they preached the vvord of our Lord to him vvith al that vvere in his house ✠verse 33 And he taking them in the same houre of the night vvashed their vvounds and him self vvas baptized and al his house incontinent ✠verse 34 And vvhen he had brought them into his ovvne house he laid the table for them and reioyced vvith al his house beleeuing God ✠verse 35 And vvheÌ„ day vvas come the magistrates sent the sergeants saying Let those men goe ✠verse 36 And the keeper of the prison told these vvordes to Paul That the magistrates haue sent that you should be let goe novv therfore departing goe ye in peace ✠verse 37 But Paul said to them Being vvhipped openly vncoÌ„demned men that are Romanes they haue cast vs into prison novv do they send vs out secretly Not so but let them come let vs out them selues ✠verse 38 And the sergeants reported these wordes to the magistrates And they vvere afraid hearing that they vvere Romanes ✠verse 39 and comming they besought them bringing them forth they desired them to depart out of the citie ✠verse 40 And going out of the prison they entred in vnto Lydia and hauing seen the brethren they comforted them and departed CHAP. XVII Hovv in other parts of Macedonia he planted the Church and namely at Thessalonica 5 vvhere the obstinate Ievves are so malicious that they pursue him also into Berâ—a 14 From vvhence being conducted into Greece he preacheth at Athens both to the Ievves and Gentiles disputing vvith the Philosophers 19 and in Areopagods persuading them from their Idols vnto one God and IESVS CHRIST raised from the dead verse 1 AND vvhen they had vvalked through Amphipolis and Apollonia they came to Thessalonica vvhere there vvas a synagogue of the Ievves ✠verse 2 And Paul according to his custome entred in vnto them there Sabboths he discoursed to them out of the Scriptures ✠verse 3 declaring and insinuating that it behoued CHRIST to suffer and to rise againe from the dead and that this is IESVS CHRIST vvhom I preach to you ✠verse 4 And certaine of them beleeued and vvere ioyned to Paul and Silas and of the Gentiles that serued God a great multitude and noble vvomen not a fevv ✠verse 5 But the Ievves enuying taking vnto them of the rascal sort certaine naughtie men and making a tumult stirred the citie and besetting Iasons house sought to bring them forth vnto the people ✠verse 6 And not finding them they drevv Iason and certaine brethren to the princes of the citie crying That these are they that stirre vp the vvorld and are come hither ✠verse 7 vvhom Iason hath receiued and al these doe against the decrees of Caesar saying that there is an other king IESVS ✠verse 8 And they moued the people and the princes of the citie hearing these things ✠verse 9 And taking a satisfaction of Iason and of the rest they dimissed them ✠verse 10 But the brethren forthvvith by night sent avvay Paul and Silas vnto Beroea Vvho vvhen they vvere come entred into the synagogue of the Ievves ✠verse 11 And these were more noble then they that are at Thessalonica vvho receiued the vvord vvith al greedines daily searching the scriptures if these things vvere so ✠verse 12 And many surely of them beleeued and of honest vvomen Gentiles and men not a fevv ✠verse 13 And vvhen the Ievves in Thessalonica vnderstood that at Beroea also the vvord of God vvas preached by Paul they came thither also mouing and troubling the multitude ✠verse 14 And then immediatly the brethren sent avvay Paul to goe vnto the sea but Silas and Timothee remained there ✠verse 15 And they that conducted Paul brought him as farre as Athens and receiuing commaundement of him to Silas and Timothee that they should come to him very speedily they departed ✠verse 16 And vvhen Paul expected them at Athens his spirit vvas incensed vvithin him seeing the citie giuen to Idolatrie ✠verse 17 He disputed therfore in the synagogue vvith the Ievves them that serued God and in the market-place euery day vvith them that vvere there ✠verse 18 And certaine Philosophers of the Epicures and the Stoâ—kes disputed vvith him and certaine said Vvhat is it that this vvord-sovver vvould say But others He seemeth to be a preacher of nevv gods because he preached to them IESVS and
and iustly ansvvering to the time and vveight of his trauels and vvorkes in vvhich sense the Scripture saith Dignus est operarius mercede sua the vvorkeman is vvorthy of his hire rather then a free gift though because faithful men must acknovvledge that their merites be the giftes and graces of God they rather vse the vvord revvard then hire stipend or repaiment though in deede it be al one as you may see by diuers places of holy vvrite as * My merces revvard is vvith me to render to euery one * according to his vvorkes And Our Lord vvil â—ender vnto me according to my iustice Ps 1â— And the very vvord it self merite equiualent to the Greeke is vsed thus Mercie shal make a place to euery one * according to the merite of workes Ecclâ—i 16 15. And If you doe your iustice before men you shal not haue reward in heauen Mat. 6 1. Vvhere you see that the revvard of heauen is recompense of iustice And the euasion of the Heretikes is friuolous and euidently false as the former and like vvordes do conuince for they say heauen is our Merces or revvard not because is is due to our vvorkes but to the promes of God vvhere the vvordes be plaine According to euery mans vvorkes or labours vpon vvhich vvorkes and for vvhich vvorkes conditionally the promes of heauen vvas made 12. Vpon this foundation The foundaion is Christ and faith in him vvorking by charitie The vppes building may be either pure and perfect matter of gold siluer and pretious stone vvhich according to the most authentical and probable exposition be good vvorkes of charitie and al Christian iustice done by Gods grace or els vvood hay stubble vvhich signifie the manifold actes of mans infirmitie and his venial sinnes Vvhich more or lesse mixed and medled vvith the better matter aforesaid require more or lesse punishmeÌ„t or purgation at the day of our death At vvhich day if by penance or other meanes in the Church the said venial sinnes be before hand cleansed there shal neede no purgiug at al but they shal straight receiue the reward due to them 13. Shal be manifest Vvhether our life and workes be pure and neede no cleansing novv in this vvorld is hard to iudge but the day of our Lord vvhich is at our death vvil make it plaine in vvhat termes euery mans life is tovvards God for then Purgatorie fire shal reueale and proue it for vvhosoeuer hath any impure matter of venial sinnes or such other dettes to Gods iustice paiable and purgable must into that fire and after due paiment and cleansing be saued through the same Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied cleansed or forgiuen are quitted from the fire and neuer incurre damage paine or losse thereby The places of fathers expounding this for Purgatorie be very many most euident vvhich are cited in the last Annotation folovving 1â— The day of our Lord shal declare That this purgation rather signifieth the place of Gods iustice after our death then any affliction in this life the Apostles precise specifying of fire declareth and of reuealing and notifying the difference of mens vvorkes by the same vvhich is not done euidently euer in this life and namely the vvord day of our Lord vvhich commonly and properly signifieth in Scripture and namely in this Apostle 1 Cor. 3 5. 2 Cor. 1 1â— Philip. 1 10. 6. 1 Thes â— 2. 2 Thes 2 2. either the particular or the general iudgement and therfore that the trial spoken of is not properly nor litterally meant any affliction or aduersitie of this life as Caluin also coÌ„fesseth coyning a folish nevv construction of his ovvne Vvhere you may note also in that mans Commentarie that this vvord dies Domini vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld that he vvould gladly haue Domini ouâ— reading thus A day shal â—â—me vvhich shal open c. Vvhere vnderstand that if it vvere only Dies as * in the Greeke yet thereby also the Scripture is vvont to signifie the self same thing as 2 Tim. 1 12. 28. and 2 Tim. 4 8. and Heb. 10 25 the day as in this place vvith the greeke article only vvhich is al one vvith Dies illa or Dies Domini 15. As by fire S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation nor amend me in thy vvrath For it shal come to passe saith he that some be amended in the vvrath of God and be rebuked in his indignation And not al perhaps that are rebuked shal be amended but yet some there shal be saued by amending It shal be so surely because amending it â—amed yet so as by fire but some there shal be that shal be rebuked and not amended to vvhom he shal say Goe ye into euerlasting fire Fearing therfore these more greuous paines he desireth that he may neither be rebuked in indignation by eternal fire nor amended in his vvrath that is to say Purge me in this life and make me such an one as shal not neede the amending fire being for them vvhich shal be saued yet so as by fire Wherfore but because here they build vpon this foundation vvood hay stubble for if they did build gold siluer and pretious stones they should be secure from both fires not onely from that eternal vvhich shal torment the impious eternally but also from that vvhich shal amend them that shal be saued by fire for it is said he shal be safe yet so as by fire And because it is said he shal be safe that fire is coÌ„temned Yea verely though safe by fire yet that fire shal be more greuous then vvhatsoeuer a man can suffer in this life And you knovv hovv great euils the vvicked haue suffered and may suffer yet they haue suffered such as the good also might suffer for vvhat hath any malefactor suffered by the lavves that a Martyr hath not suffered in the confession of Christ These euils therfore that are here be much more easie and yet see hovv men not to suffer them doe vvhatsoeuer thou coÌ„maundest Hovv much better doe they that vvhich God commaundeth that they may not suffer thâ—se greater paines Thus far S. Augustine See S. Ambr. vpon this place 1 Cor. 3. Ser. 20 in Psal â—18 Hiero. li. 2 c. 13 adu Iouinianum Gieg. li. 4. Dialog c. â—9 in Psal 1. Pâ—nit in principie Origen 〈◊〉 â— in c. 15. Exod. and bâ— 14 in c. 24. Leuit. CHAP. IIII. He requireth to be esteemed for his office but regardeth not to be praised of man for his vertue considering that neither his ovvne conscience is a sufficient iudge thereof but onely God vvho seeth al. 8 He toucheth them for contemning in their pride the Apostles them selues as miserable 18 threatening to come to those proude Falseapostles vvho vvere the
same dales they be novv solemnely kept his B. mothers and other Saincts as the Aduersaries them selues confesse aboue 1300 yeres as appeareth in the barbarous combattes betvvene Vvestphalus the Lutheran Caluin and by the vvritings betvvixt the Puritans and Protestants For vvhich purpose see also hovv old the holiday of S. Polycarpe is in Eusebius li. 4. c. 14 of the AssumptioÌ„ of our Ladie or her dormition in S. Athanasius S. Augustine S. Hierom. S. Damase both of that feast and of her Natiuitie in S. Bernard vvho professeth he receiued them of the Church that they ought to be most solemnel kept ep 174. Vvherein vve can not but vvonder at the nevv Church of England that though against the pure Caluinistes vvil and doctrine keepe other Saincts and Apostles daies of their death and yet haue abolished this special feast of our Ladies departure vvhich they might keepe though they beleeued not her Assumption in body vvhereof yet S. Denys giueth so great testimonie being assured she is departed at the least except they either â—are her or thinke her vvorthy of lesse remembrance then any other Sainct her self prophecying the contrarie of al Catholike generations that they should blesse her And in deede the Assumption is her proper day as also the feast of her Natiuitle the other of the Purification and the Annuneâ—ation vvhich they keepe in England being not so peculiar to her but belonging rather to Christes Presentation in the Temple and his Conception To conclude vve may see in S. Cyprian ep 34. Origen ho. 3. in diuers Tertulliau de cor â—il S. Gregorie Nazianzene de amore pauperum the Councel of Gangres yea and in the councel of Nice it self giuing order for Easter and the certaine celebrating thereof that Christian Festiuities be holy auÌ„cient and to be obserued on prescript daies and times and that this is not Iudaical obseruation of daies as Aërius taught for vvhich he vvas condemned of Heresie as S. EpiÌ„phanius witnesseth But of holidaies S. Augustine sheweth both the reason and his liking in these memorable vvordes 〈◊〉 for the feastes belonging to our Lord thus We dedicate and consecrate the memorie of Gods benefites vvith solemnities feastes and certaine appointed daies left by tract of times there might creept in ingrateful and vnkinde obliuion Of the festiuities of Martyrs thus Christian people celebrate the memories of Martyrs vvith religious solemnitie both to moue them selues to imitation of them and that they may be partakers of their merites and be holpen vvith their praiers Cont. Faust li. 20. c. 21. And of al Saincts daies thus Keepe ye and celibrate vvith sobrietie the Natiuities of Saincts that vve may imitate them vvhich haue gone before Vs and they may reioyce of vs vvhich pray for vs. In ps 88. Conc. 2. in fine And as is said of prescript daies of feastes so the like is to be said of fastes vvhich els vvhere vve haue shewed to be of the Apostles ordinance And so also of the Ecclesiastical diuision of the yere into Aduent Septuagesme c. the vveeke into so many I eries the day into Houres of praiers as the Prime the Third the Sixth the None c. Vvhereof see S. Cyprian vvho deriueth these things by the Scriptures from the Apostles also and counteth these things vvhich the vvicked Heretikes reproue to be ful of mysterie Like vnto this also is it that the holy Scriptures were so disposed of and deuided that certaine peeces as is alvvaies obserued and practised vntil this day should be read at one time and others at other times and seasons through out the yere according to the diuersitie of our Lordes actions and benefites or the Saincts stories then recorded Vvhich the Puritane Caluinists also condemne of superstition desiring to bring in hellish horrour and al disorder See conc Carthag 3. c. 47. pag. 288 of this booke 24. By an allegorie Here vve learne that the holy Scriptures haue beside the litteral sense a deeper spiritual and more principal meaning which is not only to be taken of the holy vvordes but of the very factes and persons reported both the speaches and the actions being significatiue ouer and aboue the letter Vvhich pregnancie of manifold senses if S. Paul had not signified him self in certaine places the Heretikes had bene lesse vvicked and presumptuous in condemning the holy fathers allegorical expositions almost vvholy who now shew them selues to be mere brutish and carnal men hauing no sense nor feeling of the profunditie of the Scriptures vvhich our holy fathers the Doctors of Gods Church savv â—1 Freedom He meaneth the libertie and discharge from the old ceremonies sacraments and the vvhole bondage of the Lavv and from the seruitude of sinne and the Diuel to such as obey him but not libertie to do vvhat euery man list or to be vnder no obedience of spiritual or temporal lavves and gonerners not a licence neuer to pray fast keepe holyday or vvorkday but vvhen and hovv it seemeth best to euery mans phantasie Such a dissolute licentious state is farre from the true libertie vvhich Christ purchased for vs. CHAP. V. Against the lie of the false Apostles he protesteth his mind of Circumcision 13 and testifieth that they are called to libertie But yet left any misconster Christian libertie he telleth them that they shal not inherite the kingdom vnles they abstaine from the vvorkes of the flesh vvhich are al mortal sinnes and do the fruitful vvorkes of the Spirit fulfilling al the commaundements of the Lavv by Charitie verse 1 STAND and be not holden in againe vvith the yoke of seruitude ✠verse 2 Behold I Paul tel you that if you be circumcised Christ shal profite you nothing ✠verse 3 And I testifie againe to euery man circumciding him self that he is a detter to doe the vvhole Lavv. ✠verse 4 You are euacuated from Christ that are iustified in the Lavv you are falleÌ„ from grace ✠verse 5 For vve in spirit by faith expect the hope of iustice ✠verse 6 For in Christ IESVS * neither circumcision auaileth ought nor prepuce but ″ faith that vvorketh by charitie ✠verse 7 You ranne vvel vvho hath hindered you not to obey the truth ✠verse 8 The persuasion is not of him that calleth you * ✠verse 9 A litle leauen corrupteth the vvhole paste ✠verse 10 I haue confidence in you in our Lord that you vvil be of no other minde but he that troubleth you shal beare the iudgement vvhosoeuer he be ✠verse 11 And as for me brethren if as yet I preach circumcision vvhy doe I yet suffer persecution then is the scandal of the crosse euacuated ✠verse 12 I would they vvere also cut of that trouble you ✠verse 13 For you brethreÌ„ are called into libertie only make not this ″ libertie an occasion to the flesh but by charitie serue
vvhich cause comfort one an other edifie one an other as also you doe ✠verse 12 And vve beseeche you brethren that you vvil knovv them that labour among you and that gouerne you in our Lord and admonish you ✠verse 13 that you haue them more aboudaÌ„tly in charitie for their vvorke haue peace vvith them ✠verse 14 And vve beseeche you brethren admonish the vnquiet comfort the vveake-minded beare vp the vveake be patient to al. ✠verse 15 See that * none render euil for euil to any man but alvvaies that vvhich is good pursue tovvards eche other and tovvards al. ✠verse 16 Alvvaies reioyce ✠verse 17 Pray * vvithout intermission ✠verse 18 In al things giue thankes for this is the vvil of God in Christ IESVS in al you ✠verse 19 The Spirit extinguish not ✠verse 20 Prophecies despise not ✠verse 21 But ″ prooue al things hold that which is good ✠verse 22 From al appearance of euil refraine yourselues ✠verse 23 And the God of peace him self sanctifie you in al things that your vvhole spirit and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ ⊢ ✠verse 24 He is faithful that hath called you vvho also vvil doe it ✠verse 25 Brethren pray for vs. ✠verse 26 Salute al the brethren in a holy kisse ✠verse 27 I adiure you by our Lord that this epistle be read to al the holy brethren ✠verse 28 The grace of our Lord IESVS Christ be vvith you Amen ANNOTAT CHAP. V. 10 But proous Though vve may not extinguish the spirit nor coÌ„teÌ„mne the prophets yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vauÌ„teth him self of the spirit as Arch-heretikes euer did vve must trie thâ—â— by the doctrine of the Apostles the Spirit of the Catholike Church vvhich can not be guile â— THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS THE second to the Thessalonians hath in the title as the first Paul and Siluanus and Timothee c. And therfore it seemeth to haue bene vvritten in the same place to vvitte at Corinth vvhere they remained a yere and sixe moneths straight vpon their answer to the first epistle First he thanketh God for their increase and perseuêrance comforting them againe in those persecutions and praieth for their accomplisment Secondly he assureth them tht the day of Iudgement is not at hand putting them in rememberaÌ„ce vvhat he told them thereof by vvord of mouth vvhen he vvas present as therfore he biddeth them aftervvard to hold his Traditions vnvvritten no lesse then the vvritten to vvitte that all those persecutions and heresies raised then and aftervvard against the Catholike Church vvere but the mysterie of Antichrist and not Antichrist himself but that there should come at length a plaine Apostasie theÌ„ the vvhole fore running mysterie being once perfitly vvrought should folovv the reuelation of Antichrist himself in person as after all the mysteries of the old Testament Christ IESVS our Lord came him self in the fulnes of time And then at length after all this the day of Iudgement and second comming of Christ shal be as hand and not before vvhatsoeuer pretense of vision or of some speach of mine saith S. Paul any make to seduce you vvithal or of my former epistle or any other For vvhich cause also in the end of this epistle he biddeth them to knovv his hand vvhich is a signe in euery epistle Lastly he requesteth their praiers and requireth them to keepe his commaundements and Traditions namely that the poore vvhich are able get their ovvne liuing vvith vvorking as he also gaue them example though he vvere not bound thereto THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh God for their increase in faith and charitie and constancie in persecution assuring them that they merite thereby the kingdom of God as their persecutors do damnation 11 and also praieth for their accomplishment verse 1 PAVL and Siluanus and Timothee to the churche of the Thessalonians in God our Father and our Lord IESVS Christ ✠verse 2 Grace to you and peace from God our Father and our Lord IESVS Christ ✠verse 3 Vve ought to giue thankes alvvaies to God for you brethren so as meete is because your faith increaseth excedingly and the charitie of euery one of you aboundeth tovvards eche other ✠verse 4 so that vve our selues also glorie in you in the churches of God for your patience and faith in al your persecutions and tribulations vvhich you sustaine ✠verse 5 for an example of the iust iudgemeÌ„t of God that you may be counted vvorthie of the kingdom of God for the vvhich also you suffer ✠verse 6 if yet it be iust vvith God to repay tribulation to them that vexe you ✠verse 7 and to you that are vexed rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver ✠verse 8 in flame of fire giuing reuenge to them that knovv not God that obey not the Gospel of our Lord IESVS Christ ✠verse 9 vvho shal suffer eternal paines in destruction from the face of our Lord and from the glorie of his povver ✠verse 10 vvhen he shal come to be glorified in his sainctes and to be made maruelous in al them that haue beleeued because our testimonie concerning you vvas credited in that day ✠verse 11 Vvherein also vve pray alvvaies for you that our God make you vvorthie of his vocation and accomplish al the good pleasure of his goodnesse the vvorke of faith in povver ✠verse 12 that the name of our Lord IESVS Christ may be glorified in you and you in him according to the grace of our God and of our Lord IESVS Christ CHAP. II. He requireth them in no case to thinke that Domesday is at hand â— repeating vnto them that there must before come first a reuolt secondly the reuelation also of Antichrist him self in person and that Antichrist shal not permit any God to be vvorshipped but onely him self that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves But Christ shal come then immediatly in maiestie and destroy him and his 13 Therfore he thanketh God for the faith of the Thessalonians 15 and biddeth them sticke to hiâ— Traditions both vvritten and vnvvritten praieth God to coÌ„firme them verse 1 AND vve desire you brethren by the coÌ„ming of our Lord IESVS Christ and of our congregatioÌ„ into him ✠verse 2 that you be not easily moued from your sense nor be terrified neither by spirit nor by word nor by epistle as sent by vs ″ as though the day of our Lord vvere at hand ✠verse 3 Let no man seduce you by any meanes for ″ vnlesse there come a reuolt first and ″
as the Anabaptistes argue falsely against Gentlemen and the Caluinistes applie it peruersely against the vacant life of the Clergie specially of Monkes and other Religious men But it is a natural admonitioÌ„ onely giuen to such as had not vvherevvith to liue of their ovvne or any right or good cause vvhy to chalenge their finding of others and to such as vnder the colour of Christian libertie did passe their time idly curiously vnprofitably and scandalously refusing to do such vvorkes as vvere agreable to their former calling and bringing vp Such as these vvere not tolerable specially there and then vvhen the Apostle and others that might lavvfully haue liued of the altar and their preaching yet to disburden their hearers and for the better aduancement of the Gospel vvrought for their liuing * protesting neuertheles continually that they might haue done othervvise as vvel as S. Peter and the rest did vvho vvrought not but vvere found othervvise iustly and lavvfully as al sortes of the Clergie preaching or seruing the Church and the alter be and ought to be by the lavv of God and nature Vvhose spiritual labours far passe al bodily trauailes where the dueties and functions of that vocation be done accordingly as S. Augustine affirmeth of his ovvne extraordinarie paines incident to the Ecclesiastical affaires and regiment in steede of vvhich if the vse of the Church and his infirmitie vvould haue permitted it he vvisheth he might haue laboured vvith his handes some houres of the day as some of the Clergie did euer voluntarily occupie them selues in teaching vvriting grauing painting planting sovving embrodering or such like seemely and innocent labours See S. Hierom ep 114 seu praef in Iob. and in vit Hilario And Monkes for the most part in the primitiue Church fevv of them being Priests and many taken from seruile vvorkes and handicraftes yea often times professed of bondmen made free by their maisters to enter into religioÌ„ vvere appointed by their Superiors to vvorke certaine houres of the day to supply the lackes of their Monasteries as yet the Religious do vvomen specially in many places vvhich standeth vvell vvith their profession And S. Augustine vvriteth a vvhole booke de opera Monachorum to 3. against the errour of certaine disordered Monkes that abused these vvordes Nolite esse soliciti he not careful c. and Respicite vâ—latilia cali behold the foules of the aire c. to proue that they should not labour at al but pray only and commit their finding to God not only so excusing their idlenes but preferring them selues in holines aboue other their fellowes that did worke and erroneously expounding the said Scriptures for their defence as they did other Scriptures to proue they should not be shauen after the maner of Monkes Vvhich letting their heads to grow he much blameth also in them See li. 2. Retract c. 21. â— op Monach. c. 31. and S. Hieromes ep 48. c. 3. of Nonnes cutting their heare Vvhere by the vvay you see that the Religious vvere shauen euen in S. Augustines time vvho reprocheth them for their heare calling them Crinitos Hearelings as the Heretikes novv contrarievvise deride them by the vvord Rasos Shauelings So that there is a great difference betvvene the auncient Fathers and the nevv Protestant And as for hand labours as S. Augustine in the booke alleaged would not haue Religious folke to refuse them vvhere necessitie bodily strength and the order of the Church or Monasterie permit or require them so he expresly vvriteth that al can not nor are not bound to vvorke and that vvho so euer preacheth or ministreth the Sacraments to the people or serueth the altar as al Religious men commonly now do may chalenge their liuing of them vvhom they serue and are not bound to vvorke * no nor such neither as haue been brought vp before in state of Gentlemen and haue giuen avvay their lands or goods and made them selues poore for Christes sake Vvhich is to be noted because the Heretikes affirme the said Scripture and S. Augustine to condemne al such for idle persons 14. Obey not Our Pastors must be obied and not onely secular Princes and such as vvill not be obedient to their spiritual gouernours the Apostle as S. Augustine saith giueth order and commaundement that they be corrected by correption or admonition By degradation excommunication and other lavvful kindes of punishments Cont. Donatist post collat c. 4. 20. Read also this holy fathers answer to such as said Let our Prelates commaund vs onely vvhat vve ought to do and pray for vs that vve may do it but let them not correct vs. Vvhere he proueth that Prelates must not onely commaund and pray but punish also if that be not done vvhich is commaunded Li. de correp grat c. 3. 14. Note him Disobedient person to be excommunicated and the excommunicated to be separated from the companie of other Christians and the faithful not to keepe any companie or haue conuersation vvith excommunicated person neither to be partaker vvith them in the fault for vvhich they are excommunicated nor in any other act of religion or office of life except cases or mere necessitie and other prescribed and permitted by the law al this is here insinuated and that al the Churches censures be grounded in Scriptures and the examples of the Apostles THE ARGVMENT OF THE FIRST EPISTLE OF S. PAVL TO TIMOTHEE AFTER the Epistles to the Churches novv folovv his Epistles to particular person as to Timothee to Titus vvho vvere Bishops and to Philémon Of Timothee vve reade Act. 16. hovv S. Paul in his visitation tooke him in his traine at Lystra circumciding him before because of the Ievves he vvas then a Disciple that is to say a Christian man Aftervvard the Apostle gaue him holy Orders and consecrated him Bishop as he testifieth in both these Epistles vnto him 1. Tim. 4. v. 14. and 2. Tim. 1. v. 6. He vvriteth therfore vnto him as to a Bishop and him self expresseth the scope of his first Epistle saying These things I vvrite to thee that thou maiest knovv hovv thou oughtest to conuerse in the House of God vvhich is the Church And so he instructeth him and in him al Bishops hovv to gouerne both himself others and touching himself to be an example a spectacle to al sortes in al vertue as touching others to prohibit al such as goe about to preach othervvise then the Catholike Church hath receiued and to inculcate to the people the Catholike faith to preach vnto yong and old men and vvomen to seruants to the riche to euery sort conueniently Vvith vvhat circumspection to giue orders to vvhat persons for vvhom to pray vvhom to admit to the vovv of vvidovvhod c. This Epistle vvas vvritten as it seemeth after his first emprisonmeÌ„t in Rome vvhen he vvas dismissed and set at libertie and therevpon it is that he might say here I hope
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
fathers in the prophets ✠verse 2 last of al in these daies hath spoken to vs in his Sonne vvhom he hath appointed heire of al by vvhom he made also the vvorldes ✠verse 3 * Vvho being the brightnesse of his glorie and ″ the figure of his substance carying al things by the vvord of his povver making purgation of sinnes sitteth on the right hand of the Maiestie in the high places ✠verse 4 being made so much better then Angels as he hath inherited a more excellent name aboue them ✠verse 5 For to vvhich of the Angels hath he said at any time Thou art my sonne to day haue I begotten thee and againe I vvil be to him a father and he shal be to me a sonne ✠verse 6 And vvhen againe he bringeth in the first begotten into the vvorld he saith And â— let al the Angels of God adore him ✠verse 7 And to the Angels truely he saith He that maketh his Angels spirites and his ministers a flame of fire ✠verse 8 But to the Sonne Thy throne ô God for euer euer a rod of equitie the rod of thy kingdom ✠verse 9 Thou hast loued iustice and hated iniquitie therfore thee God thy God hath anointed vvith the oile of exultation aboue thy fellovves ✠verse 10 And Thou in the beginning ô Lord didst found the earth and the vvorkes of thy handes are the heauens ✠verse 11 They shal perish but thou shalt continue and they shal al vvaxe old as a garment ✠verse 12 And as a vesture shalt thou chaunge them they shal be changed but thou art the self same and thy yeres shal not faile ⊢ ✠verse 13 But to vvhich of the Angels said he at any time Sit on my right hand vntil I make thine enemies the footestoole of thy feete ✠verse 14 Are they not al ministring spirits sent to minister for them vvhich shal receiue the inheritance of saluation ANNOTATIONS CHAP. I. 3. The figures To be the figure of his substance signifieth nothing els but that vvhich S. Paul speaketh in other vvordes to the Phillippians c. 2. v 6. that he is the forme and most expresse resemblance of his fathers substance So S. Ambrose and others expound it and the Greeke vvord Character is very significant to that purpose Note also by this place that the Sonne though he be a figure of his â—athers substance is notvvithstanding of the same substance So Christes body in the Sacrament and his mystical death and sacrifice in the same though called a figure image or representation of Christes visible body and sacrifice vpon the Crosse yet may be and is the self same in substance 6. Let al the Angels adore The Heretikes maruel that vve adore Christ in the B. Sacrament vvhen they might learne by this place that vvheresoeuer his person is there it ought to be adored both of men and Angels And vvhere they say it vvas not made present in the Sacrament nor instituted to be adored vve ansvver that no more vvas he incarnate purposely to be adored but yet straight vpon his descending from heauen it vvas the duety both of Angels and al other creatures to adore him CHAP. II. He inferreth of the foresaid that it shal be incomparably more damnable for them to neglect the nevv Testament then the old 3 considering the irrefragable authoritie of the Apostles also 5 Then he prosecuteth the excellencie of Christ aboue the Angels 9 vvho neuertheles vvas made lesser then Angels to suffer and die for men to destroy the dominion of the Diuel 15 to deliuer men from feare of death 17 and to be a fitte Priest for men verse 1 THERFORE more aboundantly ought vve to obserue those things vvhich vve haue heard lest perhaps vve runne out ✠verse 2 For if the vvord that vvas spoken by Angels became sure and al preuarication and disobedience hath receiued a iust retribution of revvard ✠verse 3 hovv shal vve escape if vve neglect so great saluation vvhich vvhen it vvas begonne to be declared by our Lord of them that heard vvas confirmed on vs ✠verse 4 * God vvithal testifying by signes vvonders and diuers miracles distributions of the holy Ghost according to his vvil ✠verse 5 For not to Angels hath God made subiect the world to come whereof vve speake ✠verse 6 But one hath testified in a certaine place saying Vvhat is man that thou art mindeful of him or the sonne of man that thou visitest him ✠verse 7 Thou didst minish him litle lesse then Angels with glorie and honour thou hast crovvned him and constituted him ouer the vvorkes of thy handes ✠verse 8 Al things hast thou made subiect vnder his feete For in that he subiected al things to him he left nothing not subiect to him But novv vve see not as yet al things subiected to him ✠verse 9 But * him that vvas a litle lessened vnder the Angels vve see IESVS because of the passion of death crovvned vvith glorie and honour that through the grace of God he might tast death for al. ✠verse 10 For it became him for vvhom al things and by vvhom al things that had brought many children into glorie to consummate the author of their saluation by his passion ✠verse 11 For he that sanctifieth and they that be sanctified al of one For the which cause he is not ashamed to call them brethreÌ„ ✠verse 12 saying I vvil declare thy name to my brethren in the middes of the Church vvil I verse 13 praise thee And againe Ivvil haue affiance in him And againe Behold here am I and my children vvhom God hath giuen me ✠verse 14 Therfore because the children haue communicated vvith flesh bloud him self also in like maner hath been partaker of the same that * by death he might destroy him that had the empire of death that is to say the Deuil ✠verse 15 and might deliuer them that by the feare of death through al their life vvere subiect to seruitude ✠verse 16 For no vvhere doth he take Angels but the seede of Abraham he taketh ✠verse 17 Vvherevpon he ought in al things to be like vnto his brethren that he might become a merciful and faithful high Priest before God that he might repropitiate the sinnes of the people ✠verse 18 For in that vvherein him self suffered and vvas tempted he is able to helpe them also that are tempted CHAP. III. By example of Christ vvho is incomparably more excellent then Moyses also he exhorteth them to be faithful vnto God 7 Their revvard shal be to enter into euerlasting rest if they perseuere as contrarievvise to be excluded as vvas shadowed in their forefathers in the vvildernes if they sinne and become incredulous verse 1 WHEREFORE holy brethren partakers of the heauenly vocation
S. Deipara in fine S. Hilarie in Psal 124. S. Chrysostom ho. 66 ad po Antiochenum in fine Theodorete de curat Graeâ—orum affectuum li. 8 in fine Finally al the fathers are ful of these things vvho better knevv the meaning of the Scripture and the sense of the Holy Ghost then these nevv interpreters doe 20. Priuate The Scriptures can not be rightly expounded of euery priuate spirit or phantasie of the vulgar reader but by the same spirit vvherevvith they vvere vvritten vvhich is resident in the Church CHAP. II. At not onely Prophets but also false-prophets vvere in the old Testament so novv likevvise there shal be Maisters of Heresie to the damnation of them selues and of their folovvers 4 And of their damnation he pronounceth by examples as he comforteth the vertuous Catholikes or true beleeuers vvith the example of Lot because of their railing at their Superiors and Prelates their blaspheming of Catholike doctrine their voluptuous liuing their lecherie their couetousnes their maner of seducing and the persons seduced 20 for vvhom it had been lesse damnable if they had neuer been Christians verse 1 BVT there vvere also falseâ— prophets in the people as also in you there * shal be lying maisters vvhich shal bring in sectes of perdition denie him that hath bought them the Lord bringing vpon them selues speedie perdition ✠verse 2 And many shal folovv their riotousnesses by vvhom the vvay of truth shal be blasphemed ✠verse 3 and in auarice shal they vvith feined vvordes make merchandise of you vnto vvhom the iudgement novv long since ceaseth not and their perdition slumbereth not ✠verse 4 For if God spared not Angels sinning but with the ropes of Hel being dravven dovvne into Hel deliuered them to be tormented that they should be reserued vnto iudgemeÌ„t ✠verse 5 he spared not the original vvorld but * kept the eight Noë the preacher of iustice bringing in the deluge vpon the vvorld of the impious ✠verse 6 And * bringing the cities of the Sodomites and of the Gomorrheites into ashes he damned them vvith subuersion putting an example of them that shal doe impiously ✠verse 7 and * deliuered iust Lot oppressed by the iniurie and luxurious conuersation of the abominable men ✠verse 8 for in sight and * hearing he vvas iust dvvelling vvith them vvho from day to day vexed the iust soule vvith vniust vvorkes ✠verse 9 Our Lord knovveth to deliuer the godly from tentation but to reserue the vniust vnto the day of iudgement to be tormented ✠verse 10 and especially them vvhich vvalke after the flesh in concupiscence of vncleannesse and coÌ„temne dominion bold self-pleasers they â— feare not to bring in sectes blaspheming ✠verse 11 Vvhereas Angels being greater in strength and povver beare not the execrable iudgemeÌ„t against them ✠verse 12 But these men as vnreasonable beastes naturally tending to the snare and into destruction in those things vvhich they know not blaspheming shal perish in their corruption ✠verse 13 receiuing the revvard of iniustice esteeming for a pleasure the delightes of a day coinquinations and spottes flovving in delicacies in their feastings rioting vvith you ✠verse 14 hauing eies ful of adulterie and incessant sinne alluring vnstable soules hauing their hart exercised vvith auarice the children of malediction ✠verse 15 leauing the right vvay they haue erred hauing folovved the vvay of Balaam of Bosor vvhich loued the revvard of iniquitie ✠verse 16 but * had a checke of his madnesse the dumme beast vnder the yoke speaking vvith mans voice prohibited the folishnes of the prophet ✠verse 17 These are fountaines vvithout vvater and cloudes tossed vvith vvhirlevvindes to vvhom the mist of darkenesse is reserued ✠verse 18 For speaking the proud things of vanitie they allure in the desires of fleshly riotousnes those that escape a litle vvhich conuerse in errour ✠verse 19 promising them libertie vvhereas them selues are the slaues of corruption for * vvherevvith a man is ouercome of that he is the slaue also ✠verse 20 For if fleeing from the coinquinations of the vvorld in the knovvledge of our Lord and Sauiour IESVS Christ they againe intangled vvith the same be ouercome * the later things are become vnto them vvorse then the former ✠verse 21 For it vvas better for them not to knovv the vvay of iustice then after the knovvledge to turne backe from that holy coÌ„maundement vvhich vvas deliuered to them ✠verse 22 For that of the true prouerbe is chaunced to them * The dogge returned to his vomite and The sovve vvashed into her vvallovving in the mire CHAP. III. Thâ—se 〈◊〉 Epistles â—e vvriteth to confirme them in the Apostles doctrine and vvarnetâ— them of scorners that shal come and denie Domesday 5 Whose vaine argument he ansvvereth and giueth the reason of Gods so long patience 10 exhorting to al holines of life in respect of that terrible day 16 Finally giuing vvarning of such as misinterprete S. Paules Epistles the other Scriptures and that vve must not for any thing fall from the true faith verse 1 THIS loe the second epistle I vvrite to you my deerest in vvhich I stirre vp by admonition your sincere minde ✠verse 2 that you may be mindeful of those vvordes vvhich I told you before from the holy Prophetes and of your Apostles of the preceptes of our Lord and Sauiour ✠verse 3 Knovving this first that * in the last daies shal come mockers in deceit vvalking according to their ovvne concupiscences ✠verse 4 saying Vvhere is his promise or his coÌ„ming For verse 5 since the time that the fathers slept al things do so perseuêre from the beginning of creature for they are vvilfully ignorant of this that the heauens vvere before the earth out of vvater and through vvater consisting by the vvord of God ✠verse 6 by the vvhich that vvorld then being ouerflovved vvith vvater perished ✠verse 7 But the heauens vvhich novv are the earth are by the same word kept in store reserued to fire vnto the day of iudgemeÌ„t of the perdition of the impious men ✠verse 8 But this one thing be not ignoraÌ„t of my deerest that * one day with our Lord is as a thousand yeres a thousand yeres as one day ✠verse 9 Our Lord slacketh not his promis as some do esteeme it but he doth patiently for you * not vvilling that any perish but that al returne to penance ✠verse 10 And * the day of our Lord shal come as a theefe in the vvhich the heauens shal passe vvith great violence but the elementes shal be resolued vvith heate and the earth and the vvorkes vvhich are in it shal be burnt ✠verse 11 Therfore vvhereas al these thinges are to be dissolued vvhat maner of men ought you to be in holy
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ— seuen horneâ— of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâ—el seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâ—st in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌ„mentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiâ—â— you that al the multitude is of holy ones and the Lord is in theâ—â— Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌ„maundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ„ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâ—â—â— dieâ— our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌ„guage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâ—alon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
those things vvhich are in it That there shal be time no more ✠verse 7 but in the daies of the voice of the seuenth Angel vvhen the trompet shal beginne to sound the mysterie of God shal be consummate as he hath euangelized by his seruantes the Prophetes ✠verse 8 And I heard a voice from heauen againe speaking with me and saying Goe and take the booke that is opened of the hand of the Angel standing vpon the sea and vpon the land ✠verse 9 And I vvent to the Angel saying vnto him that he should giue me the booke And he said to me * Take the booke and deuoure it and it shal make thy belly to be bitter but in thy mouth it shal be svveete as it vvere honie ✠verse 10 And I tooke the booke of the hand of the Angel and denoured it it vvas in my mouth as it vvere honie svveete and vvhen I had deuoured it my bellie vvas made bitter ✠verse 11 and he said to me Thou must againe prophecie to Nations and peoples and tonges and many kinges CHAP. XI S. Iohn measuring the Temple 3 heareth of tvvo vvitnesses that shal preache 7 vvhom the beast cōming vp from the sea shal kil 12 but they rising againe ascend into heauen 13 and seuen thousand persons are slaine vvith an earthquake 15 and as the sound of the seuenth Angel the soure and tvventie seniors giue praise and thankes to God verse 1 AND there vvas giuen me a reede like vnto a rodde and it vvas said to me Arise and measure the temple of God and the altar and them that adore in it ✠verse 2 but the court vvhich is vvithout the temple cast forth measure not that because it is giuen to the Gentiles they shal treade vnder foote the holy citie two and fourtie monethes ✠verse 3 and I vvil giue to ″ my tvvo vvitnesses and they shal prophecie a thousand tvvo hundred sixtie daies clothed vvith facke-clothes ✠verse 4 These are the two oliue trees and the tvvo candlestickes that stand in the sight of the Lord of the earth ✠verse 5 And if any man vvil hurt them fire shal come forth out of their mouthes and shal deuoure their enemies and if any man vvil hurt them so must he be slaine ✠verse 6 These haue power to shut heauen that it raine not in the daies of their prophecie and they haue povver ouer the vvaters to turne them into bloud and to strike the earth vvith al plague as often as they vvil ✠verse 7 And vvhen they shal haue finished their testimonie the beast vvhich ascended from the depth shal make vvarre against them and shal ouercome them and kil them ✠verse 8 And their bodies shal lie in the streates of the great citie vvhich is called spiritually Sodom and Aegypt vvhere their Lord also vvas crucified ✠verse 9 And there shal of tribes and peoples and tonges and Gentiles see their bodies for three daies and a halfe and they shal not suffer their bodies to be laid in monuments ✠verse 10 and the inhabitants of the earth shal be glad vpon them and make merie and shal send giftes one to an other because these tvvo prophets tormented them that dvvelt vpon the earth ✠verse 11 And after three daies and a halfe the spirit of life from God entred into them And they stoode vpon their seete and great feare fel vpon them that savv them ✠verse 12 And they heard a loud voice from heauen saying to them Come vp hither And they vvent vp into heauen in a cloude and their enemies savv them ✠verse 13 And in that houre there vvas made a great earthquake and the tenth part of the citie fel and there vvere slaine in the earthquake names of men seuen thousand and the rest vvere cast into a feare and gaue glorie to the God of heauen ✠verse 14 The second vvoe is gone and behold the third vvoe vvil come quickly ✠verse 15 And the seuenth Angel sounded with a trompet and there vvere made loude voices in heauen saying The kingdom of this vvorld is made our Lords his Christs and he shal reigne for euer and euer Amen ✠verse 16 And the foure and tvventie seniours vvhich sitte on their seates in the sight of God fel on their faces and adored God ✠verse 17 saying Vve thanke thee Lord God omnipotent vvhich art and vvhich vvast and vvhich shalt come because thou hast receiued thy great povver and hast reigned ✠verse 18 And the Gentiles vvere angrie and thy vvrath is come and the time of the dead to be iudged and to tender revvard to thy seruants the prophets and sainctes and to them that feare thy name ″ litle and great and to destroy them that haue corrupted the earth ✠verse 19 And the temple of God vvas opened in heauen and the arke of his testament vvas seen in his temple and there vvere made lightenings and voices and an earthquake and greate haile ANNOTATIONS CHAP. XI 3. My tvvo vvitnesses Enoch and Elias as it is commonly expounded for that Elias shal come againe before the later day it is a most notorious knovven thing to vse S. Augustines vvordes in the mouthes and hartes of faithful men See li. 20 de Ciuit. Dei c. 29. Tract 4 in Ioan. and both of Enoch and Elias Lib. 1 de pec merit c. 3. So the rest of the Latin Doctors as S. Hierom ad Pāmach ep 61 c. 11. in Psal 20. S. Ambrose in Psal 45. S. Hilarie 20 can in Mat. Prospet li. vltim◠de Promissionibus c. 13. S Gregorie li. 14. Moral c. 11. he 12 in Ezech. Beda in 9 Marci The Greeke fathers also as S. Chrysostom he 58 in Mat. ho. 4 in 2 Thessal ho. 21 in Genes ho. 22 in ep ad Hebr. Theophylacte and Occumenius in 17 Matthai S. Damascene li. 4 de Orthodoxa fide c. 27. Furthermore that they liue also in Paradise it is partly gathered out of the Scripture Ecclici 44. 16. vvhere it is plainely said of Enoch that he is translated into Paradise as al our Latin exemplars do reade and of Elias that he vvas taken vp aliue it is euident 4 Reg. 2. And S. Irenaeus saith it is the tradition of the Apostles that they be both there li. 5 in initio Dicunt Presbyteri saith he qui sunt Apostolorum Discipuli So say the Priests or Auncients that are the scholers of the Apostles See S. Iustine q. 85 ad orthodoxos Finally that they shal returne into the companie of men in the end of the vvorld to preache against Antichrist and to inutie both Ievves and Gentiles to penance and so be martyred as this place of the Apocalypse seemeth plaine so vve haue in part other testimonies hereof Malac. 4. Ecclci 44 16. 48 10. Mat. 17 11. See also Hyppolytus booke of Antichrist and the end of the vvorld
Al vvhich being vvel considered the Heretikes are to contentious and incredulous to discredite the same as they commonly doe CHAP. XII 4 The great dragen the Diuel vvatching the vvoman that brought forth a man childe to deuoure it God tooke avvay the childe to him self and fed the vvoman in the desert 7 Michael fighting vvith the dragon ouercoÌ„meth him 13 vvho being throvven dovvne to the earth persenâ—teth the vvomaÌ„ her seede verse 1 AND a great signe appeared in heauen a vvoman clothed vvith the sunne and the moone vnder her feete on her head a crovvne of tvvelue starres ✠verse 2 being with childe she cried also traueling and is in anguish to be deliuered ✠verse 3 And there vvas seen an other signe in heauen and behold a great red dragon hauing seueÌ„ heades ten hornes and on his heades seuen diademes ✠verse 4 his taile drevv the third part of the starres of heauen and cast them to the earth and the dragon stoode before the vvoman vvhich vvas ready to be deliuered that vvhen she should be deliuered he might deuoure her sonne ✠verse 5 And she brought forth a man childe vvho vvas * to gouerne al nations in an yron rodde her sonne vvas taken vp to God and to his throne ✠verse 6 ″ the vvoman fled into the vvildernesse where she had a place prepared of God that there they might feede her a thousand tvvo hundred sixtie daies ✠verse 7 And there vvas made ″ a great battel in heauen Michael and his Angels fought vvith the dragon and the dragon fought and his Angels ✠verse 8 and they preuailed not neither vvas their place found any more in heauen ✠verse 9 And that great dragon vvas cast forth the old serpent vvhich is called the Deuil and Satan vvhich seduceth the vvhole vvorld and he vvas cast into the earth his Angels vvere throvven downe vvith him ✠verse 10 And I heard a great voice in heauen saying Novv is there made saluation and force and the kingdom of our God and the povver of his Christ because the accuser of our brethren is cast forth vvho accused them before the sight of our God day and night ✠verse 11 And they ouercame him by the bloud of the Lambe and by the vvord of their testimonie and they loued not their liues euen vnto death ✠verse 12 Therfore reioyce ô heauens and you that dvvel therein Vvo to the earth and to the sea because the Diuel is desceÌ„ded to you hauing great vvrath knovving that he hath a litle time ✠verse 13 And after the dragon savv that he vvas throvven into the earth he persecuted the vvomaÌ„ vvhich brought forth the man-childe ✠verse 14 and there vvere giuen to the vvoman tvvo vvinges of a great egle that shee might flie into the desert vnto her place vvhere she is nourished for a time times halfe a time from the face of the serpent ✠verse 15 And the serpent cast out of his mouth after the vvoman vvater as it vvere a floud that he might make her ″ to be caried avvay vvith the floud ✠verse 16 And the earth holpe the vvoman and the earth opened her mouth and svvallovved vp the floud vvhich the dragon cast out of his mouth ✠verse 17 And the dragon vvas angrie against the vvoman and vvent to make battel vvith the rest of her seede vvhich keepe the commaundements of God and haue the testimonie of IESVS Christ ✠verse 18 And he stood vpon the sand of the sea ANNOTATIONS CHAP. XII 6. The vvoman fled This great persecution that the Church shal flee from is in the time of Antichrist and shal endure but three yeres and a halfe as is noted v. 14 in the margent In vvhich time for al that she shal not vvant our Lordes protection nor true Pastors nor be so secrete but al faithful men shal knovv and folovv her much lesse shal she decay erre in faith or degenerate and folovv Antichrist as Heretikes do vvickedly feine As the Church Catholike novv in England in this time of persecution because it hath no publike state of regiment nor open free exercise of holy functions may be said to be fled into the desert yet it is neither vnknovven to the faithful that folovv it nor the enemies that persecute it as the hidde company that the protestants talke of vvas for some vvorldes together neither knovven to their frendes nor foes because there vvas in deede none such for many ages together And this is true if vve take this flight for a very corporal retiring into vvildernes Vvhere in deede it may be and is of most expounded to be a spiritual flight by forsaking the ioyes and solaces of the vvorld and giuing her self to contemplation and penance during the time of persecution vnder Antichrist And by enlarging the sense it may also very vvel signifie the desolation and affliction that the Church suffereth and hath suffered from time to time in this vvildernes of the vvorld by al the forerunners and ministers of Antichrist Tyrants and Heretikes 7. A great battel In the Church there is a perpetual combat betvvixt S. Michael protector of the Church militant as he vvas sometime of the Ievves Synagogue Dan. 10 21 and his Angels and the Deuil and his ministers the perfect victorie ouer vvhom shal be at the iudgement Marke here also the cause vvhy S. Michael is commonly painted fighting vvith a dragon 15. To be caried avvay By great persecution he vvould dravv her that is her children from the true faith but euery one of the faithful elect gladly bearing their part thereof ouercome his tyranoie At vvhose constancie he being the more offended vvorketh malicious attempts in assaulting the frailer sort vvho are here signified by the rest of her seede that keepe the commaundemants but are not so perfect as the former CHAP. XIII 1 A beast rising vp out of the sea hauing seuen heades and ten hornes ten diademes 5 blasphemeth God 7 and vvarreth against the Saincts destroieth them 11 And an other beast rising out of the earth vvith tvvo hornes vvas altogether for the foresaid beast constraining men to make and adore the image thereof and to haue the character of his name verse 1 AND I savv ″ a beast comming vp from the sea hauing seuen heades and ten hornes vpon his hornes ten diademes and vpon his heades names of blasphemie ✠verse 2 And the beast vvhich I savv vvas like to a libarde and his feete as of a beare and his mouth as the mouth of a lion And the dragon gaue him his ovvne force and great povver ✠verse 3 And I savv one of his heades as it vvere slaine to death and the vvound of his death vvas cured And al the earth vvas in admiration after the beast ✠verse 4 And they adored the dragon vvhich gaue povver to the beast
vvhere he is called the man of sinne Againe he must be one particular person not a nūber a succession or vvhole order of any degree of men because his proper name and the particular number and the characters thereof be though obscurely insinuated Vvhich reproueth the vvicked vanitie of Heretikes that vvould haue Christs ovvne Vicars the successors of his cheese Apostle yea the vvhole order of them for many ages together to be this Antichrist Vvho by his description here and in the said Epistle to the Thessalonians must be one special man and of a particular proper name as our Lord IESVS is And vvhosoeuer he be these Protestants vndoubtedly are his precursors for as they make his vvay by ridding avvay Christs images crosse and name so they excedingly promote the matter by taking avvay Christs cheefe minister that al may be plaine for Antichrist If the Pope had been Antichrist and had been reuealed novv a good many yeres sithence as these fellovves say he is to them then the number of this name vvould agree to him and the prophecie being novv fulfilled it vvould euidently appeare that he bare the name and number here noted for no doubt vvhen lie commeth this count of the letters or number of his name vvhich before is so hard to knovv wil be easie for he will set vp his name in euery place euē as we faithful men do novv aduance IESVS And vvhat name proper or appellatiue of al or any of the Popes do they finde to agree vvith this number notvvithstanding they boast that they haue found the vvhole order and euery of them these thousand yeres to be Antichrist and the rest before euen from S. Peter forevvorkers tovvard his kingdom 1◠The number 666. Forasmuch as the auncient expositors and other do thinke for certaine knowledge thereof no mortal mā can haue vvithout an expresse reuelatiō that his name cōsisteth of so many such letters in Greeke as according to their maner of numbering by the Alphabete make 666 and forasmuch as the letters making that number may be found in diuers names both proper common as S. Irenaeus findeth them in Latinos and Teitan Hippolytus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aretas in Lampetis some of this age in Ludérus vvhich vvas Luthers name in the Alman tōgue therfore vve see there can be no certaintie and euery one frameth and applieth the letters to his ovvne purpose and most absurd folly it is of the Heretikes to applie the vvord Latinos to the Pope neither the vvhole order in common nor euer any particular Pope being so called and S. Irenaeus the first that obserued it in that vvord applied it to the Empire and state of the Romane Emperour vvhich then vvas Heathen and not to the Pope of his daies or after him and yet preferred the vvord Teitan as more agreable vvith this admonition that it vvere a very perilous and presumptuous thing to define any certaintie before hand of that number and name And truely vvhatsoeuer the Protestants presume herein of the Pope vve may boldly discharge Luther of that dignitie He is vndoubtedly one of Antichrists precursors but not Antichrist him self CHAP. XIIII 2 Virgins follovv the Lambe vvhithersoeuer singing a nevv canticle 6. One Angel Euangelizeth the Gospel 8 an other Angel telleth the fall of Babylon 9 the third declareth their tormants that haue adored the beast Moreouer tvvo hauing sickles 15 one of them is commaunded to reape dovvne the corne 18 the other to gather the grapes as in vintage vvhich are troden in the lake of Gods vvrath verse 1 AND I looked behold a Lābe stoode vpon mount Sion and vvith him an hundred fourtie foure thousand hauing his name and the name of his Father vvritten in their foreheads ✠verse 2 And I heard a voice from heauen as the voice of many vvaters and as the voice of great thunder and the voice vvhich I heard as of harpers harping on their harpes ✠verse 3 And they sang as it vvere a nevv song before the seate and before the foure beastes and the seniors and no man could say ' the song but those hundred fourtie foure thousand that vvere bought from the earth ✠verse 4 These are they vvhich were not defiled vvith vvomen For they are virgins These folovv the Lambe vvhithersoeuer he shal goe These vvere bought from among men the first fruites to God and the Lambe ✠verse 5 and in their mouth there vvas found no lie for they are vvithout spot before the throne of God ⊢ ✠verse 6 And I savv an other Angel flying through the middes of heauen hauing the eternal Gospel to euāgelize vnto them that sit vpon the earth and vpon euery nation and tribe tōge people ✠verse 7 saying vvith a loud voice Feare our Lord and giue him honour because the houre of his iudgement is come and adore ye him * that made heauen and earth the sea and al things that are in them and the fountaines of vvaters ✠verse 8 And an other Angel folovved saying * Fallen fallen is that great Babylon vvhich of the vvine of the vvrath of her fornication made al nations to drinke ✠verse 9 And the third Angel folovved them saying vvith a loud voice If any man adore the beast and his image and receiue the character in his forehead or in his hand ✠verse 10 he also shal drinke of the vvine of the vvrath of God vvhich is mingled vvith pure vvine in the cuppe of his vvrath and shal be tormented vvith fire brimstone in the sight of the holy Angels and before the sight of the Lambe ✠verse 11 and the smoke of their tormentes shal ascend for euer euer neither haue they rest day and night vvhich haue adored the beast and his image and if any man take the character of his name ✠verse 12 Here is the patience of sainctes vvhich keepe the commaundements of God and the faith of IESVS ✠verse 13 And I heard a voice from heauen saying to me Vvrite Blessed are the dead which die in our Lord. ″ from hence forth novv saith the Spirit that they rest from their labours for their vvorkes folow them ✠verse 14 And I savv and behold a vvhite cloude and vpon the cloude one sitting like to the Sonne of man hauing on his head a crovvne of gold and in his hand a sharpe sickle ✠verse 15 And an other Angel came forth from the temple crying vvith a loud voice to him that sate vpon the cloude * Thrust in thy sickle and reape because the houre is come to reape for the haruest of the earth is drie ✠verse 16 And he that sate vpon the cloude thrust his sickle into the earth and the earth vvas reaped ✠verse 17 And an other Angel came forth from the temple vvhich is in heauē him self also hauing a sharpe sickle
2. Par. 36. * 1 Par. 3. * 1 Esd 3. ⸬ de qua The Gospel vpoÌ„ Christmas eue and Vpon S. Iosephs day the 19 of Marche * Deut 24 1. ⸬ IESVS an Hebrue word in English SAVIOVR Esa 7 14. * Nu. 36. Virginitie preferred Our B. Ladies perpetual virginity Tradition * Luc. 2 7. The holy feast of the Epiphanie called Twelfth-day the 6 of Ianuarie vpon which day this is the Gospel Mich. 5 2. * Psa 71 10. The Gospel of Childermas day Os 11 â— The MartyrdoÌ„ of the holy Innocents Whose holy day is kept the 28 of Decembre Iere. 31 15. The Gospel on Twelfth eue Pilgrimage AdoratioÌ„ of the â— Sacrament Psal 71. Esa 60. Chrys Theophyl The three kings Cic. de Diuinat Pliâ— li. 20. Esther 1 1â— 14. Tob. 2. Amb. 1. Off. c. 1â— Canonizing of Saincts THE SEcond part of this Gospel Of the PreparatioÌ„ that was made to the manifestation of Christ Mr. 1 4. Luc. 3 3. Es 40 3. ⸬ It is not only damnable to doe il but also not to doe good * Mr. 1 8. Lu. 3 16. Io. 1 26. Act. 11 16. 19 4. Aug. Ser. 61 de temp Magdeb. Cent. 5. c. 6. pag. â—11 Cent. 1. li. 1. c. 10. Eremites Cythraeus in 3. cap. Mat. Bucerus ibid. See Canis de verb. Dei corruptelis Ii 1. c. 2. 3. 4. Mt. 4 17. Penance Lu. 13 3. 5. Lu. 24 47. Act. 2 38 26 20. Annot. in hunc locuÌ„ Serm. in fam siccit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohns baptisme and Christs The Gospel vpoÌ„ the first Sunday in Lent Mr. 1 12 Lu. 4 1. Deu. 8 3 Ps 90 12. Deu. 6 16. Deu. 6 13. Mr. 1. 14 THE THIRD part of the Gospel of Christs manifesting him self by preaching and that in Galilâ—e Luc. 4 14. Isa 9 1. Mr. 1 15. The Gospel vpoÌ„ S. Andrewes day Lu. 5 1. Mar. 1 19. Luc. 5 10. Eremites The Lent-fast Ignâ— ep 5. Ambr. dâ— Quadrag ser 36. 34. Hier. ep 54. ad Marâ—el adu Montanum Aug. Ser. 69. de teÌ„p â—atrîa Dulia THE SERmon of Christ vpon the Mount conteyning the paterne of a Christian life in these three chapters folowing Wherof S. Augustine hath two goodly bookes to 4. Luc. 6 20. THE EIGHT Beatitudes which are a patt of the Catechisme The Gospel vpoÌ„ Alholowes day and vpon the feastes of many Martyrs Mr. 9 50. The Gospel on the feasts of Doctors Luc. 14 34. Mr. 4 21 Lu. 8 16 11 33. Luc. 16 17. Ia. 2 10. The Gospel vpoÌ„ the fifth Sunday after Pentecost Exo. 20 13. Deut. 5 17. Luc. 12 58. ⸬ This Prison is taken of very ancient fathers for Purgatorie namely S. Cypr. ep 52. ad Anton. nu 6. Exo. 20 14. Deu. 24 1. Mt. 19 7. Exo. 20 7. Leu. 19 11. Exo. 21 â—4 Deu. 15 7. The Gospel vpoÌ„ the friday after Ashwensday Leu. 19 18. ⸬ So taught the Pharisees not the Law ⸬ We see then that the temporal prosperitie of persons and countries is no signe of better men or truer religion False Marteyrs Merces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church visible True inherent iustice Venial sinnes Mr. 10 11. Mariage a Sacrament and is not dissolued by diuorce Lu. 16 18. ⸬ THE a first worke of iustice ⸬ THE SEcond worke of iustice The PATER NOSTER Luc. 11 2. ⸬ In S. Luke the Latin is Panem quotidianum dayly bread the Greeke being indifferent to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. 11 25. ⸬ The third worke of iustice The Gospel vpoÌ„ Ashwensday Luc. 12 33. Luc. 11 34. The Gospel on the 14 Sunday after Pentecost Luc. 16 13. Luc. 12 22. ⸬ They seeke temporal things only and that not of the true God but of their idols or by their owne industrie Good workes iustifie Merites Hypocrisie Luc. 6 12 18 1. 21 36. 1 Thes 5 17. Cypr. de orat Do. in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament Venial sinnes In Expos orat Do. God is not author of euil Iac. 1. â—ud 20 26. 2. Esd 9. Publike fast 〈◊〉 2 15. Ion. 3. Meritorious Workes Luc. 6 37. Mr. 4 24. Lu. 11 9 ⸬ These good things are grace and al spiritual gifts and whatsoeuer pertayneth to the health of the soule * Luc. 6 31. * Luc. 13 24. The Gospel on the 7 Sunday after PentecoÌ„t * Luc. 6 44. * Luc. 6 47. * Mar. 1 22. Luc. 4 32. Worthy receiuing Heretikes Wolues in sheepe-skinnes Ro. 16 1â— Heretikes knowen by their fruites Not only faith The Gospel on the 3. Sunday after the Epiphanie Mr. 1 40. Lu. 5 12. Leu. 14 2. THE GOSPEL vpon the thursday after Ashwensday And also in Masse for the sicke Lu. 7 1. Mr. 1 29 Lu. 4 38 Esa 53 4. 1. Pet. 2 24. Lu. 9 57 Luc. 9 â—9 THE GOSPEL on the 4 Sunday after the Epiphanie Mar. 4 36. Lu. 8 22. Mr. 5 1. Luc. 8 26. Priests forgiue sinnes DOMINE non sum dignus * Liturg. S. Chrys Graec. sub finem Priests mariage Lib. 1. adu Iou. c. 14. Mt. 19 29. Epiph. hae 59. * Sozom. li. 1. c. 22. Socrat. li. 1. c. â— The Gospel vpon the 18 Sunday after Pentecost Mr. 2 3. ⸬ We see that the fayth of one helpeth to obtaine for an other Luc. 5 18. The Gospel vpoÌ„ S. Matthewes day Mar. 2 14. Luc. 5 27. Ose 6 6. Mar. 2 18. Lu. 5 33. ⸬ Christ signifieth that the Churche shal vse fasting daies after his Ascension Epiph. in Comp. fid Cath. Aug. ep â—0 Mar. 5 22. The Gospel vpoÌ„ the 23 Sunday after Pentecost Luc. 8 41. ⸬ Loe her deuotion to the hemme of his garment was not superstitioÌ„ but a token of greater faith so is the deuout touching of holy relikes Mat. 12 22. ⸬ In like maner say the Heretikes calling al miracles done in the Catholike Churche the lying signes of Antichrist Mt. 12 24. Men haue power to forgiue sinnes External Sacrifice Fasting Relikes and Images Euseb li. â— c. 14. hist li. 5 c. 20. Mr. 3 13. 6 7. Lu. 6 13 9 1. ⸬ They haue here commission to preach only in Israel the time being not yet come to call the Gentiles The Gospel vpoÌ„ the Commemoration of S. Paul Iun. 30. ⸬ Wisedom and simplicitie both be necessarie in preachers Bishops and Priests Mar. 15 11. Luc. 12 11. Luc. 21 16. The Gospel vpoÌ„ S. Athanasius day Maij 2. Luc. 6 40 ⸬ A goodly coÌ„fort for Christians and Catholikes and al good men in the persecutioÌ„s of Turke of Heretikes of al Wicked men Mar. 8 38. Luc. 9. 26. 12 8. The Gospel vpoÌ„ a Martyrs day that is not a Bishop Luc. 12 51. Mich. 7 6. Luc. 10 16. ⸬ The reward for harbouring helping any blessed iust person suffering for his iustice and conscience Mar. 9 41. Peters Primacie Beza in Annot. noui Test 155â— Bishops blessing * Aug. de ciuit li. 22 c. 8. Leo Imp. i vit S. Chrys Socrat. li. â— c. 14.
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
euerlasting See annotatioÌ„s Matth. 27 29 c. THE fifth part of the Gospel Of the Holy weeke of his Passion in Hierusalem Mt. 21 1 Mr. 11 1 Io. 12 15 PALME SVNDAY ` his disciples ⸬ This was fulfilled 40 yeres after the death of Christ by Titus Vespasianus vvhen besides incredible miseries of famine and other distressès there perished eleueÌ„ hundred thousand and were taken captiues 97000 the siege begiÌ„ning in the very same feast greatest soleÌ„nitie of Easter when they put Christ to death Euseb li. 1 hist c. 6. 1. 8. Ioseph li. 7 c. 17. * Mt. 21 12. Mr. 11 15. MVNDAY Es 56 7 Ier. 7 11 External deuotion Restitution Satisfaction Lu. 21 3. Mr. 21 23. Mr. 11 27 TVESDAY ⸬ See Annot. Mat. c 21 23. Esa 5 1. ⸬ See the marginal annotations Marc. 〈◊〉 Mt. 21 33. Mr. 12 1. Ps 117 22. Mt. 22 15. Mr. 12 13. ⸬ So duties must be done to Princes that our duety to God be not neglected See Annot Mat. c. 22 15. Mt. 22 23. Mr. 12 18. Deu 25 5. ⸬ The greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotteth also this much they that are made vvorthie to wit by the grace of God and so they are in deede worthie as also in the next chapter verse 36. 2. Thess 1. 5. Exo. 3 6. Mt. 22 44. Mr. 12 36. Ps 109 1. Mt. 23 6. Mr. 12 38. To be worthie of heaueÌ„ or to deserue merite it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new TestameÌ„t an 1580. The dignitie of Saincts Mr. 12 14. Mt. 24 1. Mar. 13 1. ⸬ This was fulfilled 40 yeres after the death of Christ the 19 of August being the very moneth and day where in the Babylonians burnt it from the first building thereof by SalomoÌ„ 1â—30 yeres from the reedifying thereof vnder Cyrus 639 yeres Iosep de bel Iud. li. 9 cap. 10. TVESDAY night ⸬ Many false-prophets Heretikes See An. Mt. 24. Mr. 13. b The Gospel for many Martyrs ⸬ Great persecutioÌ„ of Catholike men Eze. 32 7. Ioel. 3 15. The Gospel vpoÌ„ the 1 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Annot c. 20 15. ⸬ Solitarinesse or eremitage as S. Gregorie Nazian saith is a goodly thing this doth the mount Carmel of Elias teach Iohns desert that mount vnto which IESVS often retired was quietly alone with him self Ser. 26 de amore pauperum Mt. 26 1 The PASSION according to S. Luke in these two chapters is the Gospel at Masse vpon Tenebre wenesday Mr. 14 1 TENEBRE Wenesday Mt. 26 17. Mr. 14 12. MAVNDY Thursday Mt. 26 26. Mr. 14 22. 1. Cor. 11 24. ⸬ The Greeke is here so plaine that there was very bloud in the chalice shed for vs that Beza saith it is a corruption in the greeke See the Annota vpon this place Mt. 26 21. Mr. 14 20. Io. 13 18 Mt. 20 25. Mr. 10 42. ⸬ Straight after the former louing checke admonition he promiseth to them al that haue bene partakers with him of his miseries in this life greater prcemiâ—â—ence in heauen then any Potentate can haue in this world therfore that they neede not be careful of dignitie or Supremacie Mt. 26 34. Mr. 14 30. Mt. 10 9. Lu. 10 4. Es 53 12 Mt. 16 36. Mr. 14 32. THVRSDAY night Io. 18 1 The old Paschal ceaseth and a new is instituted Two cuppes or chalices at Christes last supper Mt. 26 29 The real presence Christ sacrificed his body and bloud in Sacrament at his supper * quod datur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the Altar Cyril Alex anathem 〈◊〉 The Apostles are made Priestes the Sacrament of holy Orders instituted A coÌ„memoratiue sacrifice is a true sacrifice no lesse then the prefiguratiue sacrifices were true sacrifices Ambr. in 10. Hebr. Chrys ho. 17 in ep ad Hebr. To be a figure of a thing and yet the thing it self repugneth not Hebr. 9. Both testameÌ„ts dedicated in bloud vers 20. The external religion of the new Testament principally in the sacrifice of the altar calix qui the chalice which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chalice shed for vs must needes signifie the bloud therein not vvine and the same sacrificed Beza condemneth the Gospel it self of falshod and impossibilitie * Annot. 〈◊〉 Test 1556. Ambition Peters faith shal neuer faile Serm. 2. Assump ad Pontif. Li. q. Noui Test q. 75. to 4. The Romane faith of Peters successors can not falle Cypr. ep 55. nu 6. Bernard ep 190. Popes may erre personally not iudicially or definitiuely Deut. 17. Aug. ep 166. in fine The learned fathers sought to the B. of Rome for resolution of doubtes Bernardus ep 190. Chrys ep 1 2. Cypr. ep 55. nu 2 GOOD FRIDAY Mt. 27 1 11. Mr. 15 1 Io. 18 27. Os 10 8. ` beholding ⸬ This eclipse was seene and wondred at as a thing aboue nature of Dionisius Areopagîta at Thebes wheÌ„ he was yet a Pagan Dionys ep ad Polycarp et ep ad ApollophaneÌ„ Ps 30 6. Mt. 27 57. Mr. 5 43 â—o 19 38 The good theefe Pardon of due penance and satisfaction Visiting the Sepulcher or Sepulchres ⸬ That is first after the Sabboth which is saith S. Hiero. q. 4 ad Hedib dies Dominica our Lords day vvherein he arose for the weeke is deuided into the Sabboth the 1. 2. 3. 4. 5. 6 of the Sabboth the Apostle 1 Cor. 16 2 coÌ„maunded a collection of money to be made on the first of the Sabboth whereby we learne both the keeping of Sunday the Churches count of daies by the 2. 3. 4 of the Sabboth to be Apostolical which S. Syluester after ward named 2. 3. 4 feriam c. Breuiar Roman Decemb. 31 EASTER DAY Mt. 28 1 Mr. 16 1 Io. 20 1. Lu. 9 22 Io. 20 3. Mr. 16 12. The Gospel vpoÌ„ Munday in Easter weeke The Gospel vpoÌ„ Tuesday in Easter weeke Mr. 16 14. Io. 20 19. ⸬ As he shal be Anathema saith S. Aug. which preacheth that Christ neither suffered nor rose againe because we learne by the Gospel That it behoued Christ to suffer and to rise againe the third day so he shal also be Anathema whosoeuer preacheth the Church to be els where theÌ„ in the coÌ„munion of al natioÌ„s because by the self same Gospel we learne in the wordes next folowing and penaÌ„ce to be preached in his name remissioÌ„ of sinnes through out al nations August ep 48. Act. 1 8. 2 1. Mr. 16 19. Act. 1 9. ASCENSION DAY The B. Sacrâ—ment in on kinde The Catholâ—â—e or vniuersal Church De vnit Ec. c. 10. * Mt. 24 14. * Heb. 7 6. Christ blessed diuers waies Io. 20 21. 26. Marc. 10 16. Blessing with the signe of the crosse Gen. 48 14. * Teriul de coron milit nu 3 Basil de Sp. sanct c. 27. * This speach very common in this Gospel as appeareth by the places here marked declareth that he writeth to the Gentils Iren.
9. ⸬ By this we see that this miracle was not onely maruelous and beneficial to the blinde but also significatiue of taking away spiritual blindnesse External ceremonies Heretical traÌ„slation Casting out of the Synagogue The Churches ExcoÌ„municatioÌ„ See in the Annot Mat. 18 17. The Heretikes ridiculous ExcommunicatioÌ„ Num. 16. The Gospel vpoÌ„ Tuesday in whitson weeke ⸬ The theefe is the Heretike specially any other that vnlawfully breake in vpoÌ„ the sheepe to kil destroy them by false doctrine and otherwise ⸬ That is the fashion of Iewrie other countries signifying that the shepheard or Pastor must teach the sheepe and not they him The Gospel vpoÌ„ the 2 Sunday after Easter and for S. Thomas of Canterburie Decemb. 29. Esa 40 11. Ezec. 34 23. ⸬ Christes death was so necessarie for the flocke that when he might haue escaped he voluntarily offered him self to death for his flocke c He meaneth the Church of the Gentils Ezec. 37 24. Esa 53 7. 1 Mach. 4 56. 59 The Gospel vpoÌ„ Wenesday in Passion weeke An other reading is My father that hath giuen me c. c vnum Ps 81 6. Arch-heretikes specially are the theeues that clime in an other way not by the doore WheÌ„ the Pastor must tarie or may flee Iudas Machabaeus Dedication of Churches * 2 Macha 12. Christs essence diuine nature of the Father Caluins autotheisme The Gospel vpoÌ„ Friday in the 4 weeke of Lent Lu. 7 37 Mat 26 7. Mar. 14 3. Io. 12 3. c de dormitione somni The Gospel in a Masse for the dead vpon the day of the burial or deposition Io. 9 6. ⸬ S. Cyril li. 76. vlt. in Io. and S. August Tract 49 in Io. apply this to the Apostles and Priests authoritie of absoluing sinners affirming Christ to reuiue none froÌ„ sinne but in the Church and by the Priests ministerie The Gospel vpoÌ„ friday in Passion vveeke ⸬ All men but specially NatioÌ„s must take hee-de that vvhiles to saue their temporal state they forsake God they lose not both as the Iewes did Aug. tract 49 in Io. The priuilege of the office order though in a wicked person Lu. 22 23. The 4 part THE 4 Pasche holy weeke of his Passion in Hierusalem Mt. 26 6. Mar. 14 3. The Gospel vpâ—Ì„ Munday in Holy weeke PALME SVNDAY eue ⸬ Of this womans extraordinarie offices of deuotion how acceptable they were to Christ see the Annot. Mt. 26. ⸬ The deuout offices of balming and anointing the dead bodies of the faithful are here also allowed ⸬ Not in visible and mortal coÌ„dition to receiue almes of you or such like offices for supply of my necessities The Gospel vpoÌ„ Saturday in Passion weeke PALME SVNDAY * Mt. 21 7. Mr. 11 7. Lu. 19 35. Ps 117 26. Zach. 9 9. ⸬ We may see there is a great differeÌ„ce where a man pray or adore at home or iÌ„ the Church holy places when the Gentils also came of deuotion a pilgrimage to the Temple in Hierusalem b The Gospel for S. Ignatius Febr. 1. And for a martyr that is no Bishop as namely S. Laurence Aug. 10. The Gospel vpoÌ„ Holy roode day Septemb. 14. in latin Exaltatio S. Cruciâ— Io. 3 14. Es 53 1. ⸬ If any man aske saith S. Augustine why they could not beleeue I answer rouÌ„dly because they would not Tract 13. in Io. See the meaniÌ„g of this speach Annot. Mat. 18. 15. Mar. 4 12. Esa 6 9. Mt. 13 14. Mr. 4 12. Lu 8 〈◊〉 Act. 28 27. ⸬ This is the case of many principal men in such countries where heresie hath the vpperhand who know and beleeue the Catholike faith but making cholse rather to keepe mans fauour theÌ„ Gods they dare not confesse the same Such may pray that God and the world agree together for els it is seen whose part they wil take Church ornaments Toleration of the euill The Gospel vpoÌ„ MauÌ„dy thursday at Masse and at the washing of feete Mt. 26 1 Mr. 14 1. Luc. 22 1. ⸬ By supper he meaneth the eating of the Paschal lambe for the institution of the B. Sacrament was after this MAVNDY THVRSDAY Ps 40 10. Mat. 26 18. Mar. 14 16. Luc. 22 21. ⸬ Christ had some prouision before hand giuen him by the Collections of the faithful which was vsed both in his owne necessities bestowed vpon the poore Io. 7 34. 1 Io. 3 23. Mt. 26 35. Mr. 14 29. Lu. 22 33. Puritie required to the receiuing of the B. Sacrament Venial sinnes taken avvay by sacred ceremonies Ambr. Bern. locis citaâ—is The Church defineth which are Sacraments and which not c. The Gospel vpoÌ„ SS Philip and Iacobs day Maij. 1. ⸬ These mansioÌ„s signifie differences of glorie in heauen Hiero. li. â— adu Iouin ` doe knovv The Gospel in a votiue Masse for the election of the Pope vpon whitsun eue ⸬ It is then possible both to loue Christ and to keepe his coÌ„maundements c Paraclete by interpretation is either a comforter or an aduocate and therfore to traÌ„slate it by any one of them only is ê‘haps to abridge the sense of this place ` shal knovv The Gospel vpoÌ„ whitsunday And in a Votiue Masse of the holy Ghost ⸬ See the Annot vpoÌ„ the 16 Chap. vs 12 13. li. de Babyla mart â—o 5. We may and must easely beleeue the miracles of Saincts of their relikes wheÌ„ Christ him self foretelleth they shal doe such wonderful things * Act. 5 15 19 1â— * See Annot Mat. 1â— â—0 The Heretikes as faithles iÌ„ this point as the old Pagans The HOLY GHOST is promised to the CHVRCH for euer The Spirit of truth shal assist the CHVRCH alvvaies The Arians alleage as plaine Scriptures as the ProtestaÌ„ts The Gospel for one Martyr ⸬ Christ hath some branches in his body mystical that be fruitles therfore il liuers also may be members of Christ the Church ⸬ Man may coÌ„tinually increase in iustice and sanctification so long as he liueth ⸬ S. Augustine expoundeth it of the SacrameÌ„tal word of Baptisme and not as Heretikes do of preaching onely Tract 80. in Io. ⸬ If a Schismatike pray neuer so much he is not heard because he remayneth not in the body of Christ Io. 13 34 The Gospel vpoÌ„ S. Barnabees day and on the eue of an Apostle The Gospel vpoÌ„ SS Simon and Iudes day Io. 13 16 Mt. 10 24. Lu. 6 40. ⸬ He foresheweth that many wil not obey the Churches wordes no maruel because they coÌ„temned Christes owne precepts The Gospel vpoÌ„ Sunday after the Ascension and in a Votiue of the B. Trinitie Ps 24 19. Act. 2 1. No man sure of perseuêrance Not onely faith ⸬ The Heretikes translate Excommunicate you See what corruption this is and the reason thereof Annot. c. 9 22. The Gospel vpoÌ„ the 4 Sunday after Easter ⸬ If he shal teach al truth that for euer as before c. 14. 16 how is it possible that the Church
more religious then the Protestants Beza Annot. 〈◊〉 Test 155â— The ceremonies of Sacraments done though not mentioned De fid â—p â— 9. Act. 22 4 Gal. 1 13. The Epistle vpoÌ„ the Conuersion of S. Paul Ian. 25. 1. Cor. 15 8. ⸬ The heretikes that conclude CHRIST so in heauen that he caÌ„ be no where els til the day of Iudgement shal hardly resolue a maÌ„ that would know where CHRIST was when he appeared here in the way and spake these words to Saul ⸬ Paul also him self though with the diuine and heauenly voice prostrated and instructed yet was sent to a man to receiue the Sacraments to be ioyned to the Church August de doct Chr. lib. 1. in Prâ—â—m 2 Cor. 11 32. The Church visibly procedeth still vvith much comfort manifold increase euen by persecution ` healeth ⸬ Behold good vvorkes and almes-deedes the force thereof reaching euen to the next life ⸬ The praiers of our Almes folke beadsmen may do vs great good eueÌ„ after our departure For if they procured her temporal life much more may they helpe vs to Gods mercâ—e and to release of punishment in Purgatorie The 4 part THE propagation of the Church to the Gentils also ⸬ Here God first vttered to Peter that the time was come to preach also to the Gentiles and to coÌ„uerse with them for their saluation no lesse then with the Iewes with ful freedoÌ„ to eate al meates without respecte of the prohibition of certaine made in the old Law c In the Greeke fasting praying c At the time of praier specially God sendeth men comfortable visitations ⸬ Note these apparitions and visions to S. Peter Cornelius and others in the Scriptures very ofteÌ„ agaiÌ„st the incredulity of our Heretikes that wil beleeue neither vision nor miracle not expressed in Scripture these being beleeued of Christian men eueÌ„ before they were written c Not such as beleeue only but such as feare God and worke iustice are acceptable to him b The Epistle vpoÌ„ Munday in Easter weeke Mat. 4 12 The Epistle vpoÌ„ Munday in vvhitsoÌ„vveeke Good vvorkes before faith are preparatiues to the same not properly meritorious â—ed in huÌ„c locum Act. 8. The Canonical houres De Orat. Dom. nu 15. Act. 2. Act. 10. Luc. 23. Mattins Psal 5. Euensong Dan. 6. Act. 3. Adoration of creatures * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are iustified before must not omit the Sacraments Act. 10 9. Act. 1 5. ⸬ Good Christians heare and obey gladly such truthes as be opened vnto them from God by their cheefe Pastors by vision reuelation or otherwise Act. 8 1. The Epistle vpoÌ„ S. Barnabees day Iun. 11. Act. 4 36. Act. 9 30. The name of CHRISTIANS The Church visible Hierony cont Lucif c. 7. in fine Names of Sectaries and Heretikes Protestants Diuers religious orders are not diuers sectes Ierem. 35. Num. 6. Papistes Catholikes and true Christians al one Not to be with the Pope is to be with Antichrist 〈…〉 ep 37 ep 58 ad Damas The name of CHRISTIANS The name of CATHOLIKES CREDO ECCLESIAM CATHOLICAM The ProtestaÌ„ts deride the name CATHOLIKE * In the Catechismes of the Lutherans The Epistle vpoÌ„â— S. Peter and Paules day Iun. â—9 ⸬ As Peters person vvas more notorious then others therfore better garded then other for feare he should escape so Gods prouidence in preseruing deliuering him for the longer gouernment of his Church is very maruelous ⸬ It is much for the praise of these good Christians that the assemble to Gods seruice praier was kept in their houses in the time of persecution that the Apostle came thither straight out of prison as his first refuge as now Christian people doe much to their coÌ„mendatioÌ„ in places where Heresie doth reigne ⸬ Though God had so miraculously deliuered him yet he would not teÌ„pt God by taâ—ying among his persecutors but accordiÌ„g to Christes coÌ„maundement fled for a time ⸬ Princes that take delite in the flattery and praises of the people so much that they forget them selues to be meÌ„ to giue the honour to God may be warned by this example Act. 11 29. S. Peters chaines Patronage of Angels Gen. 41 16 Publike praier for S. Peter the head The 5 part THE taking of the Gospel avvay from the obstinate Iewes and geuing of it to the Gentils by the ministerie of Paul and Barnabas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` Barieu Exod. Iosue Iud. 1 Reg. 8. 1. Reg. 16 Ps 88 21 Psa 131 11. Lu. 3 3. Lu. 3 15. The Epistle vpoÌ„ Tuesday in Easter vveeke Lu. 23 1 Act. 1 3. ` to vs their children Ps 2 7. Esa 55 3. Ps 15 10 Abac. 1 5 c the GeÌ„tiles desired c deuout proselytes ⸬ The Ievves of their ovvne free vvil repelling the truth are vnvvorthy of Christ and vvorthily forsaken and the Gentils though they beleeued specially by Gods grace and preordination yet they beleeue also by their ovvne free vvil vvhich standeth vvel vvith Gods prouidence Es 46 6 Lu. 9 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles liturgie or Masse Gal. â— Paul Barnabas are consecrated by men Imber daies * Leo ep 81 c. 1. Praescript times of fasts Epipha in compend Leo ser 3 et 4 de 〈◊〉 7 mensis Imposition of handes Holy orders * Act. 2 42 Hiero. 〈◊〉 c. 58 Esa Spiritual officers of out soules c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The Heathen might by the daily benefites of God haue knovven him at the least to haue beene their Creatour and only Lord though the mysterie of our Redemption vvere not opened to them 2. Cor. 11 25. ⸬ Vve see by this first that SS Paul Barnabas vvere Bishops hauing here authoritie to giue holy Orders secondly that there vvas euen then a difference betwixt Bishops and Priests though the name in the primitiue Church vvas often vsed indifferently lastly that alvvaies fasting praying were preparatiues to the giuing of holy Orders Act 13 2 Aug. li. 10. de Ciu. Dei â— 1. 〈◊〉 Aug. li. 8. de Ciu. 6. 27. Dulta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation against holy orders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiero. in 11. Esa Heretical traÌ„slation against Priesthod If Saâ—â—rdos be a Priest much more Presbyter Presbyter Priest Prebâ—re Preti Gal. 5 2. ` them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c AuÌ„cients here often in this chapter are the same that Priestes vers 2 as S. Hierom taketh it also 1 Pet. 5. the greeke approueth being alvvaies one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests Hiero. in 1 ad Tit. et 4 ad Galat. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b See the Annot vers 28 toward the ende Act. 10 20. Act. 10 45. ⸬ By that faith which worketh by charitie for a dead faith can not purifie the hart of man See chap. 16 31. Amos. 9 11. c Other latin copies and the greeke read thus writing by their handes an epistle contâ—ining these things ⸬ Hereof
revvardes in heaueÌ„ are different according to the same Merces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5 18. Apoc. â—2 12. Mat. 16 27. Ro. 22 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Building of gold or stubble Our vvorkes shal be manifested by fire Vvhat is signified by the day of our Lord. Calu. in hunc locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tvvo fires after this life one eternal the other temporal that is the purging or amending fire Purgatorie fire passeth al the paines of this life The Epistle vpon the 4 Sunday of Aduent ⸬ Loe vvhen he named him self and Apollo Cephas he meaÌ„t other seditious and factious preachers vvhose names he spared a The Epistle vpon S. Iames day Iul. 25. b The Epistle for a Confessor that is not a Bishop c So may S. Augustine our Apostle say to vs English men No man sure of grace or iustification Spiritual power to punish or pardon The second part of the Epistle of the incestuous fornicator lavving before Infidels Leu. 18 8. 20 11 ⸬ Christian men should be sorovvful to see greuous offences borne vvithal and ought zelously to seeke the offenders punishment by excoÌ„munication The Epistle vpon Easter day c Either this Epistle in the vvordes before or some other c A notorious wilful corruption in the bible 1562 translating in the verse before Idolaters and here vvorshipper of images the Apostles vvord being one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolater The authoritie of Ecclesiastical censures is in the Clergie only and is executed in the name of Christ The terrible sentence of excoÌ„munication Act. 5. locis 〈◊〉 Puritie in receiuing the B. Sacrament Exo. 1â—5 Vve are bouÌ„d to auoid not al sinners but the excommunicate only them except in certaine cases ⸬ The faithful iudge and giue sentence vvith God at the later day specially the Apostles and the perfect ChristiaÌ„s that haue forsaken al for Christs sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c For this the English bible 1562 falsely translateth vvorshippers of images Gen. 2 24. ⸬ Fornication is not onely enemy to the soule but wasteth weakeneth corrupteth and defileth the body more properly and directly then any other sinnes doe Going to law before heathen or heretical iudges Going to lavv not for biddeÌ„ but to agree othervvise better The 3. part Of Mariage and continencie c debituÌ„ reddat ⸬ If the lay man can not pray vnles he abstaine from his vvife the Priest that alwaies must offer sacrifices and alvvaies pray must therfore alvvaies be free from matrimonie Hiero. li. 1 c. 1â— aduer Iouin ` to fasting praier ⸬ Before he treated of the continencie of such as vvere married novv he giueth lessons for the vnmarried also c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mt. 5 32 19 9. Mr. 10 9. Lu. 16 18. c libertus ⸬ You must not serue men so that you obey please them more then God The Epistle for holy Virgins not Martyrs ` one brethren ⸬ Virginitie counseled as the better Mariage not forbidden because it is no sinne Ro. 7 2. c The state of vvidovvhod more blessed then the state of matrimonie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle biddeth not al to marie but to keepe their vviues before maried Continence in maried folkes for praier sake Perpetual continencie euen in maried folkes better then carnal copulation Who are bouÌ„d to liue continently and that God giueth this gift to al that aske it * See S. Augustine li. â— c. 19. 20. de Adult Coniug to 4. The Apostle permitteth mariage to them that be free not to vovved persons Theodoreâ— in hunc locum After diuorce not to marie The Apostles precepts Hovv the infidel or infidels childe are saÌ„ctified by the Christian Hiero. li. 1. c. 5 aduers Iouin The differeÌ„ce of counsels precepts A professed virgin may not marrie Virginitie counseled as more meritorious The continencie of married folke Their perpetual continencie best Virginitie preferred and vvhy Vvhy continencie is required in the clergie The 4 part Of meates sacrificed to Idols ⸬ Knowledge vvithout charitie pusseth vp in pride and profiteth nothing at al. vvheÌ„ it is ioyned vvith charitie then it edifieth Aug. li. 9 ciu Dei c. 20. Ro. 14 15 Ro. 14 21. No meates vncleane Giuing of scandal reprehended The Heretikes ridiculously apply S. Paules wordes agaiÌ„st the Churches fastes and abstinence Going to the Communion vvhat a sinne in Catholikes ⸬ He nameth Cephas that is Peter to proue his purpose by the example of the cheefe and Prince of the Apostles S. Ambro. S. Chrys Oecum vpon this place Deu. 25 4. ⸬ In that couÌ„trie they did tread out their corne vvith oxen as vve do thresh it out Deu. 18 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The English bible 1562 here and in the next chapter saith thrise for altar temple most falsely heretically against holy altars vvhich about the time of that translation were digged dovvne in England ⸬ Not by fiction or simulation but by compassion of the infirmities of al sortes Aug. ep 9. The Epistle vpon the Sunday of Septuagesme The Heretikes fond pretense of Gods honour Heretical traÌ„slation new Test 1580. Mat. 27 55. Pastors and preachers due Vvorke of supererogation Doing vvel in respect of reward Running for the game Penance meritorious Aug. apud Pet. Lomb. in hunc locum S. Paul had not the Protestants securitie of saluation Exo. 13 21. Nu. 8 18 Exo. 14 22. Exo. 16 15. Exo. 17 6. Nu. 20 10. Nu. 26 63. The Epistle vpon the 9 Sunday after Pentecost Nu. 11 4 Exo. 32 6. Nu. 25 1 Nu. 21 5 Nu. 11 23. 14 37. ⸬ It is profitable to al or in a maner to al for to keepe them in humilitie not to knovv vvhat they shal beâ— saith S. Augustine Vvhich maketh agaist the vaine securitie of the protestants ` Tentation hath not apprthended c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 23 1. The old figures of our Sacraments Vve receiue greater benefites by our Sacraments theÌ„ the Iewes did by theirs Calu. in hunc 〈◊〉 The Apostle and auncient fathers speake couertly of the B. Sacrament The Apostles blessed the Chalice so consecrated Calix 〈◊〉 benedicimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our vniting to Christ by the B. Sacrament Our vnion among our selues by the B. Sacrament Participation in Sacrament or sacrifice shevveth of vvhat societie vve are The sacrifice of the altar is proued by the Apostles comparison with the sacrifices of Iewes and Gentils It is proued to be a sacrifice out of the fathers * Cypr. Iustin Irenae infra * Malac. 1 11. The fathers called this sacrifice the MASSE * Ambros ep 〈◊〉 The distinctioÌ„ of Christian Catholikes froÌ„ the rest is by not communicating with theÌ„ specially in their sacrifices and at the Communion table The heretikes CommunioÌ„ is the very table and cup of Diuels 3. reg 12. Tob. 1. 3. reg 〈◊〉 Hovv by participatioÌ„ with idolaters idolatrie is committed How to auoid scandal in things indifferent The. 5.
and in others that are partakers of the merite as of a sacrifice vvhich name it hath by a Metaphore Col. 4 14 ` â—vvil deliuer 2 Timo. 1 16. c This Linus vvas coadiutor with vnder â— Peter so counted secoÌ„d in the number of Popes The Apostle prophecied of our nevv delicate preachers Esa 30. v. 10. Vvorkes meritorious How heauen is due both of iustice and mercie It is not of vs but of Gods grace that vvorkes be meritorious Mat. 20. To such good vvorkes heaueÌ„ is due to say the contrarie is to derogate from Gods grace In Ps 100 2 Corinth 8. 2. Tim. 1 9. 1. Tim. 3 2. Epimenides ⸬ He speaketh not of the Churches abstaining from meates some times vvhich is not for any vncleannes in the creatures but for chastening their bodies but he meaneth the Ievvish superstition vvho novv being Christians vvould not cease to put difference of cleane and vncleane according to their old lavv See S. Augustine Cont. Faust li. 31. c. 4. Rom. 14 20. Priests must be consecrated by Bishops only The popular election of the Cleargie taken avvay The preemineÌ„ce of a Bishop aboue a Priest To put no differeÌ„ce betvvene them is Aërius heresie Heret translation Bigami excluded from holy Orders and the causes thereof The notable men of both TestameÌ„ts that liued coÌ„tineÌ„tly from vviues Only the Protestants complaine that they haue not the gift of chastitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicos Eph. 6 5. Col. 3 22. 1. Pet. 2 18. The Epistle at the first Masse on Christmas day and vpon the Circumcision of our Lord. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Bishops must be stout and coÌ„maund in Gods cause and the people must in no vvise disobey or contemne them b The Epistle at the 2 Masse on Christmas day and in the Votiue Masse of our B. Lady betvvene Christmas and Candlemas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1 9. ⸬ As before in the Sacrament of holy Orders 1. Tim. 4. and 2 Tim. 1 so here it is plaine that Baptisme giueth grace that by it as by an instrumental cause we be saued 1 Tim. 4. 2. Tim. 2 23. ⸬ These admonitions or correptions must be giuen to such as erre by our Spiritual Gouernours and Pastors to vvhom if they yeld not Christian men must auoid them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesse Vvho is proprely an Heretike vvho is not Description or markes hovv to knovv an Heretike vit Aug. c. 1â— The former markes agree to the Protestants Their bookes seruice preaching must be auoided Ep. 52. nu 7. The Church seeketh the amendement of the most obstinate Heretikes Heretikes cut them selues froÌ„ the Church ⸬ Faith and charitie commeÌ„ded alwais together both necessarie to make a complete ChristiaÌ„ man and to iustification saluation ⸬ The dueties of charitie and mercie done to Christes prisoners are exceding acceptable to God and al good men Col. 4 9. ⸬ Al Spiritual men ought to be exceding propense and ready to procure mens pardon and recoÌ„ciliation to al penitents ⸬ The great debt duetie that vve owe to such as be our spiritual parents in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and beleefe in Saincts 2. Tim. 1. 1. Tim. 2. 1. Pet. 1. * Yet vvas Christ head of the Gentils also So likevvise his vicar S. Peter notwithstaÌ„diÌ„g his more peculiar Apostleship ouer the Iewes Rom. 5. Heb. 1â— Heretical corruption * In the English Bible of the yerâ— 2579. The Epistle to the Hebrues is S. Paules The Epistle at the third masse on Christmas day Sap. 7 26. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellencie of Christ aboue Angels Ps 2 7. 2. reg 7 14. Ps 96 8. Ps 103 4. Ps 44 7. Ps 101 26. Ps 109 1 1. Cor. 15 25. ⸬ The holy Angels saith S. Augustine to the societie of vvhom vve aspire in this our peregrination as they haue eternitie to continue so also facilitie to knovv and felicitie to rest for they do helpe vs vvithout al difficultie because vvith their spiritual motions pure and free they labour or trauel not De Ciuis li. 11. c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament a figure and yet the true body The adoratioÌ„ of Christ in the B. Sacrament c As that vvhich runneth out of a broken vessel or that ruÌ„neth by is lost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 16 20. Ps 8 5. 1 Cor. 15 Eph. 1. Pâ—ilip 2 8. ⸬ This proueth against the Caluinists that Christ by his PassioÌ„ merited his owne glorification which they would not for shame deny of Christ but that they are at a point to deny al meritorious workes yea eueÌ„ in Christ also and therfore they translate also this senteÌ„ce heretically by transposing the wordes In the Bible printed the yere 1579. Ps 21 23 Ps 17 3. Es 8 18. Ose 13 14. 1 Cor. 15 54. c The dignitie of man in that Christ tooke our nature vnto his person in Deitie and not the nature of Angels The excellencie of Christ aboue Moyses Nu. 12 7 Ps 94 8 ⸬ Faith is the ground worke of our creatioÌ„ in Christ which if we hold not fast al the building is lost Nu. 14 37. 21 23. Ps 94 11 ⸬ If the Apostle had not euideÌ„tly here shewed that the Sabboths rest was a figure of the eternal repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or hovv can our Aduersaries now reprehend the like applicatioÌ„ manifoldly vsed in al holy auncient writers to the like end Gen. 2 2. Heb. 3 7. c So Iosue is called in Greeke ⸬ Whatsoeuer God threateneth by his vvord concerning the punishment of sinne and incredulitie shal be executed be the offense neuer so secrete deepe or hidden in our harts because Gods speach passeth easily and searcheth throughly euery part power and facultie of mans soul The Epistle in a Masse for the election of the Pope Scripture abused against inuocation of Saincts The Epistle for a Bishop that is a Confessor and for S. Thomas of Canterburie 2 Par. 26 18. 1 Par. 23 13. Ps 2 7. Ps 109 4. The descriptioÌ„ of a Priest and his office 3 Reg. 13. 2 Par. 26. 1 Reg. 13. The Princes temporal authoritie how far it extendeth There is a peculiar order calling of Priests of the new Testament Priests and sacrifice necessarie in the new Testament nothing derogatorie to Christs priesthod or sacrifice The difference and excellencie of Christs Priesthod Al true priests and preachers must be lawfully called thereto The dignitie function of Priesthod is not to be vsurped Christ both Priest king but his Priesthod more excellent of the two Psal 2. 109. Christ a Priest as he is man not as he is God 〈◊〉 pag. 89. The sacrifice on the Crosse vvas the principal acte of Christs priesthod Luc. 23. 46. Priests praiers more effectual Christs Priestly actions Notorious Heretical
Vvhich Iames vvrote this epistle Iâ— 1. The Church readeth these Catholike or Canonical Epistles in order at Mattins froÌ„ the 4 SuÌ„day after Easter vntil Vvhitsunday The Protestants abhorre the vvord Catholike Euseb li. 2. hist c. 22. The Epistle for a Martyr Ro. 5 3. Mat. 21 22. Mar. 11 24. Ps 102 15. Eccl. 14 18. Es 4 6 1 Pet. 1 24. The Epistle for a Martyr that is a Bishop Iob 5 17. ⸬ The grouÌ„d of teÌ„tation to sinne is our coÌ„cupiscence not God The Epistle on the 4 Sunday after Easter Prou. 17 27. The Epistle on the 5 Sunday after Easter Mat. 7 21. Ro. 2 13. ⸬ Beatitude or saluation consisteth in vvel vvorking Vvhat faith is required in praier God is not author of euil Partial and vvilful translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ConcupisceÌ„ce of it self no sinne Not euery sinne mortal Vvhat is the lavv of libertie in the Nevv Testament Good vvorkes a part of mans iustice Leu. 19 15. Deu. 1 16. Pro. 24 23. Eccl. 42 1. Leu. 19 18. Mat. 22 39. Rom. 13. Leu. 19 37. Deu. 1 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 3 17 ⸬ He speaketh to al heretikes that say faith onely without vvorkes doth iustifie calling them vaine men and comparing them to Diuels ` dead Gen. 22 10. Gen. 15 6. Ro. 4 3. Gal. 3 Ios 2 1. 18. and 6 22. Scripture abused by the Anabaptistes to make no distinction of persons Vvhat the Apostle meaneth by acception of persons How he that offendeth in one commaundement is guilty of al. Vvorkes of mercie exceding grateful to God The proud impudent dealing of the heretikes against this Epistle because it is so plaine against only saith Only faith an old heresie S. Iames the rest inculcate good vvorkes against the errour of only faith falsely gathered of S. Paules vvordes Ioco citate S. Augustines vvhole disputation in this poiÌ„t very notable directly against only faith * Li. 83 q. q. 76. Heresies against good vvorkes Workes coÌ„curre vvith faith as cause of iustification Workes make vs iust in deede before God The Protestants say by faith only S. Iames cleane contrarie Not by faith only * Gal. â— * See the annot vpon the epistle to the Romans c. 2. v. 13. The manifold meaning of certaine fathers vvhen they say Only faith S. Paul nameth faith S. Iames vvorkes causes of iustification but neither the one faith only nor the other vvorkes only Faith vvithout vvorkes is a true saith but not auailable as the body vvithout the spirit is a true body though it be dead Vvhat faith the Apostle speaketh of that he knevv no special faith Mat. 23 8. Eccl. 14 1. 19 16. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` litle ` can it yeld salt and svveete vvater ⸬ The difference betwixt the humane vvisedom specially of heretikes and the vvisedom of the Catholike Church her children Many maisters are many proud Sect-maisters 1. Io. 2 15. ⸬ The boldnes of Haeretikes adding here the vvord Scripture to the text thus And the Scripture giueth greater grace Prou. 3 35. 1 Pet. 5 5. c Free vvil mans owne endeuour necessarie in comming to God 1 Pet. 5 6. c He forbiddeth detractioÌ„ euil speaking slaundering c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 14 4. ⸬ Al promises and purposes of our worldly affaires are to be made vnder condition of Gods good liking pleasure and it becommeth a Christian man to haue vsually this forme of speache in that case if God vvil if God otherwise dispose not Mans vvorking vvith Gods grace is no derogation therevnto ⸬ A feareful description of the miseries that shal befall in the next life to the vnmerciful couetous men ` condemned c He meaneth either fruite or raine ` is as hand Mt. 5 34 The Epistle in a votiue Masse for the sicke Mr. 6 13 b The Epistle in Maioribus Litanijs on S. Markes day and in the Rogation daies the heretikes translate Acknovvledge your sinnes c. So litle they can abide the very vvord of confession 3 reg 17. Eccl. 48. Lu. 4 25 3. reg 18 41. ⸬ He that hath the zeale of conuerting sinners procureth thereby mercie and remission to him self vvhich is a singular grace The sinnes crying to heauen Vvhat othes are lawful vvhat are not Heretical traÌ„slation against Priesthod Neither their Elders so called nor their Ministers can be those vvhoÌ„ the Apostle here calleth Presbyteros They haue no reason to call their Ministers by that name Their DeacoÌ„s should rather be called Ministers They should keepe the name Priest as vvel as deacon The SacrameÌ„t of EXTREME VNCTION The heretikes obâ—ections against the said Sacrament ansvvered and vvithal it is proued to be a Sacrament Remission of sinnes annexed to creatures Holy vvater Holy oile blessed by the Bishop The peoples deuotion tovvard such hallowed creatures The sacrameÌ„tal vvordes The three effects of this Sacrament Priests and not Elders are the ministers of this sacrament * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hunc locum Confession Truthes vnvvritten and knovven by tradition Conuerting of soules Our saluation attributed to men vvithout derogation to Christ â— 10. v. 2. 1 Pet. 1. 1 Pet. 5. * See the Annotation 1 Pet. 5. v. 13. 2 Pet. 3. 1 Pet. 5. * See the AnnotatioÌ„ vpon S. Iames epistle c. 2. v. 21. The Epistle In Cathedra S. Petri. Roma Ian. 10. 2 Cor. 1 3. Eph. 1 3. The Epistle for many martyrs ⸬ Chastitie not onely of body but also of minde is required S. Bede vpon this place Leu. 11 19. 20 7 Deu. 10. c God vvil iudge men according to euery ones vvorkes and not by faith onely Ro. 2. Gal. 2. 1 Cor. 6 20. 7 23 ⸬ He meaneth the errours of Gentility or if he vvrite to the Iewes dispersed he meaneth the yoke of the Law vvith the fond and heauy additioÌ„s of their later Maisters called Deuterôses The Heretikes to make it sound to the simple against the traditions of the Churche corrupt the text thus Which you haue receiued by 〈◊〉 of 〈◊〉 fathers Ro. 16 25. Col. 1 26. Tit. 1 2. Esa 40 6. The Epistle vpon Saturday in Easter weeke ` a spiritual house Es 28 16. Ps 117. Mt. 21. Act. 4. Es 8. ` vvhereto also they are ordeined Ro. 9 33. Exo. 19. c The Protestants can no more gather of this that al Christians be Priests then that al be kings as is most plaine Apocalyp 1 6. and 5 10. Thou hast made vs a kingdom or kings priests Apoc. 1. Ose 2. Ro. 9. Gal. 5 16. The Epistle vpoÌ„ the 3 Sunday after Easter Mt. 5 16 ⸬ So is the Greeke but the Protest in fauour of temporal lawes made against the Cath. religion translate it very falsely thus to al maner ordinaÌ„ce of man theÌ„ selues boldly reiecting Ecclesiastical decrees as meÌ„s ordinances c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 13 1. c In this speache is often commeÌ„ded the vnitie of al Christians among them selues The
Epistle vpoÌ„ the a Sunday after Easter ` you ` vs Es 53 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 53 4. Mt. 8 17. Spiritual hostes and Priests Obedience to temporal princes Ro. 〈◊〉 God instituted the Spiritual gouernemeÌ„s in more excelleÌ„t maner then the temporal Act. 1. Act. 20 Eph. 4. Hebr. 13. Heret translation The Kings excellencie of power is in respect of the nobilitie and lay magistrates vnder him ChristiaÌ„ Princes haue no more right to be supreme heads in spiritual causes then the Heathen Libertines Deadly sinnes of Princes or Superiors exempt not the subiectes froÌ„ obedience as Wicleffe held Hovv vviues should behaue them selues tovvard their husbands Eph. 5 28. Col. 3 18. 1 Tim. 2 9. Against the proud curious and costly attire of vvomeÌ„ vvhere in this il time of ours excedeth Gen. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hovv husbands should behaue them selues tovvard their vviues ` in faith Pro. 17 13. Mat. 5 44. Ps 33 13 Mat. 5 10. The Epistle vpon friday in Easter vveeke ` those spirites Gen. 6. Mat. 24 Gen. 7 7 ` vs Christ in soule desceÌ„ded vnto hel vvhiles his body lay in the graue The Caluinists denying the same are by S. Augustines iudgement infidels Certaine difficulties whereof S. Augustine doubteth Purgatorie Vvhat vvere the incredulous persons of vvhom the Apostle here speaketh Noës Arke the vvater a figure of christs Crosse Baptisme Ibid. c. 17. Baptisme receiued of Heretikes or Schismatikes vvhen damnable vvhen not Ep. 57. The ceremonies of Baptisme namely Abrâ—â—â—ntio c. ⸬ It hath the same difficulty and sense that the other like wordes haue before Chap. 3. See the annotation there v. 19. and S. Aug. ep 69. Oecumenius vpon this place â—is at hand The Epistle vpon Sunday next after the Ascension Prou. 10 Ro. 12 Heb. 13. Ro. 12 6. The Epistle for a Martyr Mt. 5 11. Hier. 25 29. Prou. 11 31. Not only faith Vvorkes of mercie The better meÌ„ most afflicted in this life The iust man him self is hardly saued Against the vaine securitie of only faith The Epistle for S. Apollinaris Iul. 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Desire of Iucre or to exercise holy functions for gaine is a filthy fault in the Clergie and therfore much to be auoided The Epistle vpon the 3 SuÌ„day after Pentecost Prou 3. Iac. 4. Iac. 4. Psa 54 Mt. 6 25 Ro. 16 16. 1 Cor. 16 20. 2 Cor. 1â— 12. Senior in the vulgar translation is often Priest or Bishop See Act. â—5 Not Superioritie but tyrannie and lordlines is forbidden in the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. v. 25. Heret translation The name of Clergie and Clerke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests crownes The heauenly crowne of Doctors and preachers S. Peter vvriteth from Babylon that is Rome Vvhy Rome vvas called Babylon The ProtestaÌ„ts vvil haue Babylon to signifie Rome in other places but not here The Protestants vvraÌ„gle about the time of Peters being at Rome Many things most true euen in the Scriptures are not agreed vpon concerning the time The Epistle in the Transifiguration of our Lord Aug. 6. â—prescience c By this it is plaine that either Iohn Iames or Peter must be the author of this epistle for these three onely vvere present at the TraÌ„sfiguration Mat. 17â— Mt. 17 5 ⸬ You see that places are made holy by Christs presence that al places be not alike holy See Annot. Act. 7 33. 2 Tim 3 17. Good vvorkes must concurre vvith Gods predestination to the effecte thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heretikes according to their custom exclude this sense altogether by their false translation Oecum in hunc lâ—â— Gagn. S. Peters Pastoral care protection of the Church after his death Luc. 22. Io. 21. The Saincts in heauen pray for the liuing Feastes of holy Virgins Inuocation of Saincts Priuate phantastical interpretationâ— 1 Tim. 4. Iude. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Heretikes of whom he prophecieth here do gaine scholers by preaching libertie and by their owne licentious life which is specially ioyned to the heresie of these daies c Al the sweete wordes of heretikes speaking much of the vvord of the Lord the Gospel IESVS CHRIST c. are but termes of art to bie and sel poore mens soules Gen 7. Gen. 19. Gen. 19 16. The special properties of heretikes * from our Lord ⸬ So heretikes blaspheme the highest mysteries of our faith through ignorance b coinquinationes maecula Nu. 22 23. ⸬ Vvho euer promised more libertie to their folowers then Luther Caluin the like taking away penance fasting continencie or chastitie keeping of vowes necessitie of good vvorkes because faith doeth al obedience to Ecclesiastical pastors and CouÌ„cels and such like Io. 8 34. Ro. 6 16. Mt. 12. 45. Pro. 26 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in quibus 2 Tim. 3 1. Iude 18. Ps 89 4 Ezec. 33. 1 Tim. 2. Mt. 24. 1 Thes 5. Apoc. 3. Esa 65 17. Apo. 21 1. Ro. 2 4. The heretical proud spirit of priuate interpretation of Scriptures The Scriptures be hard namely S. Paules epistles specially vvhere he speaketh of iustificatioÌ„ by faith * De fid op c. 14 The ProtestaÌ„ts idle distinctioÌ„ betvvene difficultie in the Epistles and difficultie in the things The Greeke copies haue both some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich things some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich epistles Not only the matter but the style of the Scriptures is hard Ps 118. Act. 8. Luc. 24. v. 45. * Higinus ep 2. to 1. CoÌ„cil August li. 2. Euang. quaest q. 39. 1. Ioh. 2. v. 24. De fid op c. 14. 1. Ioh. â— 5. Io. 8 12. Heb. 9. 1 Pet. 1. Apo. 1. 3 Reg. 8 46. 2 Par. 6 36. No saluatioÌ„ but in the Societie of the Church Many meanes instruments of remitting sinne but al by the force merite of Christs bloud applied by them Al remission of sinnes is by the PassioÌ„ of Christ though by secuÌ„darie meanes also Some sinnes venial A man may be truely iust notvvithstanding venial sinnes S. Augustine excepteth our B. Ladie from sinners * c. 3â— Examples of venial sinnes * de 〈◊〉 perseueraÌ„s c. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 13 34 15 12. â— Io. 3 14. ⸬ Hovv al sinne tentation procede of these three see S. Thomas Summe 1. 2. quaest 77. art 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ They vvere of vs for the time that is of and in the Church otherwise they could not haue gone out but they vvere not of the coÌ„staÌ„t sort or of the elect predestinat for then they had taried within or returned before their death c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisma whereof Christ ChristiaÌ„s ⸬ Keepe that firmely constantly vvhich you haue heard euen from the beginning by the mouth of the Apostles not that only vvhich you haue receiued by vvriting c or in it ⸬ Vve see
to Gods commaundements be here condemned as al obseruations not edifying nor profitable to the fulfilling of Gods commaundements be vaine and superfluous as many obseruations of the Pharisees were then and the like traditions of Heretikes be now for howsoeuer they bragge of Scriptures al their maner of administration and ministerie is their owne tradition and inuention without al Scripture and warrant of Gods word But the traditions of the Apostles and Ancients and al the precepts of holy Church we are commaunded to keepe as things not prescribed by man but by the Holy Ghost Act. 15 â—â— 41. 2 Thessal â— 61. 11. Gift To giue to the Church or Altar is not forbidden but the forsaking of a mans parents in their necessitie pretending or excusing the matter vpon his giuing that which should relieue them to God or to the Altar that is impious and vnnatural And these Pharisees teaching children so to neglect their duties to their parents did wickedly 15. Nothing entering into a man As these wordes of our Sauiour do not import that the Iewes then might haue eaten of those meates which God forbade them no more doe they now that we Christians may eate of meates which the Church forbiddeth vs. And yet both then and now al meates are cleane and nothing entering into a man defileth a man For neither they then nor we now absteine for that any meates are of their nature abominable or defile the eaters but they for signification we for obedience and chastisement of our bodies 33. Spitting Not only by Christs vvord and vvil but also by ceremonie and by application of external creatures vvhich be holy miracles are vvrought as by Christs spittle vvhich vvas not part of his person being a superfluity of his body but yet most holy Theophyl in 7 Marci 34 Ephphetha The Church doth most godly imitate and vse these very vvordes and ceremonies of our Sauiour in the Exorcismes before Baptisme to the healing of their soules that are to be baptized as Christ here healed the bodily infirmitie and the disease of the soule together Ambros li. 1 de Sacram. c 1. CHAP. VIII Of compassion he feedeth the people 4000 vvith seuen loaues 10 After al vvhich miracles as though they vvere yet vnsufficient to proue him to be Christ the obstinate Pharisees do require some miracle from heauen 13 Wherevpon forsaking them he vvarneth his Disciples to bevvare of the leauen of their doctrine neither to feare vvant of necessaries 22 He healeth a blind man by degrees and vvith ceremonies 27 Peter confesseth him though men al this vvhile had not learned so farre to be Christ 31 and by and by he reuealeth to them his passion 32 rebuking also Peter for dissuading it 34 and shewing that it is a thing vvherein al that vvil be saued namely in time of persecution must folovv him verse 1 IN those daies againe vvhen there vvas a great multitude and had not what to eate calling his Disciples together he saith to them ✠verse 2 I haue compassion vpon the multitude because loe three daies they now endure vvith me neither haue vvhat to eate ✠verse 3 and if I dimisse them fasting into their home they vvil faint in the vvay for some of them came farre of ✠verse 4 And his Disciples ansvvered him Whence may a man fil them here vvith bread in the vvildernes ✠verse 5 And he asked them Hovv many loaues haue ye Who said Seuen ✠verse 6 And he commaunded the multitude to sit dovvne vpon the ground And taking the seuen loaues giuing thankes he brake and ″ gaue to his Disciples for to set before them and they did set them before the multitude ✠verse 7 And they had a fevv litle fishes and ″ he blessed them and commaunded them to be set before them ✠verse 8 And they did eate and vvere filled and they tooke vp that vvhich vvas left of the fragments seuen maundes ✠verse 9 And they that had eaten vvere about foure thousand and he dimissed them ✠verse 10 And * immediatly going vp into the boate vvith his Disciples he came into the quarters of Dalmanûtha ✠verse 11 And the Pharisees vvent forth and began to question vvith him asking of him a signe from heauen tempting him ✠verse 12 And groning in spirit he saith Why doth this generation aske a signe Amen I say to you If a signe shal be giuen to this generation ✠verse 13 And leauing them he vvent vp againe into the boate and passed beyond the straite ✠verse 14 And they forgot to take bread and they had but one loafe vvith them in the boate ✠verse 15 And he commaunded them saying Looke vvel and bevvare of the leauen of the Pharisees and the leauen of Herod ✠verse 16 And they reasoned among them selues saying Because vve haue not bread ✠verse 17 Which IESVS knovving saith to them Why doe you reason because you haue not bread do you not yet knovv nor vnderstand yet haue ye your hart blinded ✠verse 18 hauing eies see you not and hauing eares heare you not Neither do you remember ✠verse 19 When * I brake fiue loaues among fiue thousand and hovv many baskets ful of fragmeÌ„ts tooke you vp They say to him Tvvelue ✠verse 20 * When also seuen loaues among foure thousand hovv many maundes of fragments tooke you vp And they say to him Seuen ✠verse 21 And he said to them Hovv do you not yet vnderstand ✠verse 22 And they come to Bethsaida and they bring to him one blinde and desired him that he vvould touche him ✠verse 23 And taking the hand of the blinde he led him forth out of the tovvne and spitting into his eies imposing his hands he asked him if he savv any thing ✠verse 24 And looking vp he said I see men as it vvere trees vvalking ✠verse 25 After that againe he imposed his hands vpon his eies and be began to see and vvas restored so that he savv al things clerely ✠verse 26 And he sent him into his house saying Goe into thy house and if thou enter in to the tovvne tel no body ✠verse 27 And * IESVS vvent forth and his Disciples into the tovvnes of Caesarêa-Philippi and in the vvay he asked his Disciples saying to them Whom do men say that I am ✠verse 28 Who ansvvered him saying Iohn the Baptist some Elias other some as it vvere one of the Prophets ✠verse 29 Then he saith to them But vvhom do you say that I am Peter ansvvering said to him Thou art Christ ✠verse 30 And he threatened them that they should not tel any man of him ✠verse 31 And he began to teache them that the Sonne of man must suffer many things and be reiected of the Auncients and of the high Priestes and the Scribes and be killed and after three daies rise againe ✠verse 32
And he spake the vvord openly And Peter taking him began to rebuke him ✠verse 33 Who turning and seeing his Disciples threatened Peter saying Goe behind me Satan because thou sauourest not the things that are of God but that are of men ✠verse 34 And calling the multitude together vvith his Disciples he said to them If any man vvil folovv me let him deny him self and take vp his crosse and folovv me ✠verse 35 For he that vvil saue his life shal lose it and he that shal lose his life ″ for me and the Gospel shal saue it ✠verse 36 For vvhat shal it profit a man if he ″ gaine the vvhole vvorld and suffer damage of his soule ✠verse 37 Or vvhat permutation shal a man giue for his soule ✠verse 38 For he that shal be ashamed of me and of my vvordes in this aduouterous and sinful generation the Sonne of man also vvil be ashamed of him vvhen he shal come in the glorie of his father vvith the holy Angels ANNOTATIONS CHAP. VIII 6. Gaue to his disciples He serueth the people not immediatly him self but by the Apostles ministerie to teach vs that we must receiue Christes Sacraments and doctrine not at our owne hand but of his Priests and our Pastours 7. Blessed them So is it in some ancient Greeke copies agreable to our Latin and in S. Luke expresly in the common Greeke text that he blessed the fiue loaues and the two fishes which must be alwaies marked against the Heretikes which denie this blessing to pertaine to the creatures but â—eine it alwaies to be referred to God for thanks giuing For if it were so he would haue said grace but once for that whole refection but he did seuerally blesse both the bread first and afterward the fishes also multiplying them by his said blessing as * he did mankind and other creatures in the beginning by blessing them and so working effectually some change or alteration in the very creatures them selues 35. For me and the Gospel By the Gospel is signified not only the foure Euangelistes but al Scriptures and whatsoeuer Christ said that is not in Scripture for he saith in this very place He that shal be ashamed of my wordes the Sonne of man wil be ashamed of him c. Neither his owne wordes only but whatsoeuer the Apostles taught in word or writing for our Sauiour saith He that despiseth you despiseth me For defence of any of al these and of euery Article of the Catholike faith we ought to die and this is to lose our life for Christ and his Gospel 36. Gaine the whole world Let such note this that for feare or flattery of the world coÌ„descend to obey the vniust lawes of men touching religion against their owne consciences and be content for the rest of a few daies of this life and for sauing their temporal goods to lose their soule and the ioyes of heauen CHAP. IX The more to confirme them he giueth them in his Transfiguration a sight of his glorie wherevnto Suffering doth bring 9 and then againe doth inculcate his Passion 14 A Diuel also he casteth out which his Disciples vpon whom therfore the peruerse Scribes triumphed in his absence could not for lacke of fasting and praying 30 Being yet in Galilee he reuealeth more about his Passion 33 And because in the way to Capharnaum they contended for the Primacie he teacheth them that humility is the way to Primacie before God 38 bidding them also not to prohibit such as be not against them nor to giue scandal to any one of the faithful and on the other side the faithful to auoid them by whom they may be scandalized and fall be they neuer so neere vnto them verse 1 AND he said to them Amen I say to you that there be some of them that stand here vvhich shal not tast of death vntil they see the kingdom of God comming in povver ✠verse 2 And after six daies IESVS â—aketh Peter and Iames and Iohn and bringeth them alone into a high mountaine apart and vvas transfigured before them ✠verse 3 And his garments vvere made glistering and vvhite excedingly as snovv the like vvhereof a fuller cannot make vvhite vpon the earth ✠verse 4 And there appeared to them Elias vvith Moyses and they vvere talking vvith IESVS ✠verse 5 And Peter ansvvering said to IESVS Rabbi it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias ✠verse 6 For he knevv not vvhat he said for they vvere frighted vvith feare ✠verse 7 and there vvas a cloude ouershadovving them and a voice came out of the cloude saying This is my Sonne most deere heare ye him ✠verse 8 And immediatly looking about they savv no man any more but IESVS only vvith them ✠verse 9 And as they desceÌ„ded from the mountaine he commaunded them that they should not tel any man vvhat things they had seen but vvhen the Sonne of man shal be risen againe from the dead ✠verse 10 And they kept in the vvord vvith them selues questioning together vvhat that should be when he shal be risen from the dead ✠verse 11 And they asked him saying What say the Pharisees then and the Scribes that * Elias must come first ✠verse 12 Who ansvvering said to them Elias vvhen he commeth first shal restore al things and hovv ' it is vvritten of the Sonne of man that he shal suffer many things and be contemned ✠verse 13 But I say to you that ″ Elias also is come and they haue done to him vvhatsoeuer they vvould as it is vvritten of him ✠verse 14 And * coÌ„ming to his Disciples he savv a great multitude about them and the Scribes questioning vvith them ✠verse 15 And forth vvith al the people seeing IESVS vvas astonied and much afraid and running to him saluted him ✠verse 16 And he asked them What do you question of among you ✠verse 17 And one of the multitude ansvvering said Maister I haue brought my sonne to thee hauing a dumme spirit ✠verse 18 who vvheresoeuer he taketh him dasheth him and he fometh and gnasheth vvith the teeth and vvithereth and I spake to thy Disciples to cast him out and they could not ✠verse 19 Who ansvvering them said O incredulous generation hovv long shal I be vvith you hovv long shal I suffer you bring him vnto me ✠verse 20 And they brought him And vvhen he had seen him immediatly the spirit troubled him and being throvven vpon the ground he tumbled foming ✠verse 21 And he asked his father Hovv long time is it since this hath chaunced vnto him But he said From his infancie ✠verse 22 and often times hath he cast him into fire and into vvaters to destroy him but if thou canst any thing helpe vs hauing compassion