of God ⊢ ✠verse 35 The next day againe Iohn stoode and tvvo of his disciples ✠verse 36 And beholding IESVS vvalking he saith Behold the lambe of God ✠verse 37 And the tvvo Disciples heard him speaking and they folovved IESVS ✠verse 38 And IESVS turning and seeing them folovving him saith to them Vvhat seeke you Vvho said to him Rabbi vvhich is called by interpretation Maister vvhere dvvellest thou ✠verse 39 He saith to them Come and see They came and savv where he abode and they taried vvith him that day and it vvas about the tenth houre ✠verse 40 And Andrevv the brother of Simon Peter vvas one of the tvvo that had heard of Iohn and folovved him ✠verse 41 He findeth first his brother Simon and saith to him Vve haue found MESSIAS vvhich is being interpreted CHRIST ✠verse 42 And he brought him to IESVS And IESVS ″ looking vpon him said Thou art Simon the sonne of Iona thou shalt be called Cephas vvhich is interpreted Peter ✠verse 43 On the morovv he vvould goe forth into Galilee and he findeth Philippe And IESVS saith to him Folovv me ✠verse 44 And Philippe vvas of Bethsaida the citie of Andrevv and Peter ✠verse 45 Philippe findeth Nathanael and saith to him Him vvhom Moyses in the lavv and the Prophets vvrote of vve haue found IESVS the sonne of Ioseph of Nazareth ✠verse 46 And Nathanael said to him From Nazareth can there be any good Philippe saith to him Come and see ✠verse 47 IESVS savv Nathanael comming to him and he saith of him Behold an Israelite in very deede in vvhom there is no guile ✠verse 48 Nathanael saith to him Hovv knovvest thou me IESVS ansvvered and said to him Before that Philippe did cal thee vvhen thou wast vnder the figtree I saw thee ✠verse 49 Nathanael ansvvered him and saith Rabbi thou art the sonne of God thou art the king of Israel ✠verse 50 IESVS ansvvered and said to him Because I said vnto thee I savv thee vnder the figtree thou beleeuest greater then these things shalt thou see ✠verse 51 And he saith to him Amen Amen I say to you You shal see the heauen opened and the * Angels of God ascending and defcending vpon the Sonne of man ⊢ ANNOTATIONS CHAP. I. 1. Was the word The second Person in Trinitie which is the natural onely and eternal Sonne of God the Father is called the WORD not as the holy Scriptures or speaches of the Prophets and Apostles vvritten and spoken by Gods commaundement for the vttering of his diuine wil towards man be called his word but in a more diuine eminent and ineffable sort to expresse vnto vs in a sort by a terme agreable to our capacitie that the Sonne of God so is and so from euerlasting is borne of God the Father as our prime concept which is our internal and mental word is and issueth out of our intelligence minde This VVORD then Sonne or second Person in the holy Trinitie was and had his being then already when other creatures of what sort so euer had but their beginning and therfore can not be a creature as many Heretikes before the writing of this Gospel thought and as the Arrians after taught And this first sentence of the Gospel not onely the faithful but the Platonikes did so admire as S. Augustine writeth that they wished it to be written in gold 1. With God Because a man might say If the VVORD vvere before any thing vvas created vvhere or hovv could he be the Euangelist preuenting that carnal concept saith first that he vvas vvith God vvhose being dependeth not vpon time place space or any other creatures al vvhich vvere made by him secondly he giueth vs to vnderstand that the VVORD hath his proper subsistence or personalitle distincte frō God the Father vvherby Sabellius the old Heretike is refuted thirdly here is insinuated the order of these tvvo persons one tovvardes the other to vvit that the Sonne is with and of the Father and not the Father of the Sonne Fourthly you may consute here the blasphemie of Caluin holding the second Person to be God not as of God the Father but as of him self And yet such are the bookes that our youth now read commonly in England and that by commaundement 1. God vvas the VVord Lest any man vpon the premisses which set forth the relation and distinction of the second Person from the first might thinke that the Father onely were God the Euangelist expresly teacheth the VVORD to be God for though the wordes seeme to lie otherwise because we haue of purpose so owed the elegancie which the Euangelist him self obserued in placing them so and therfore they stand so both in Greeke and Latin yet in deede the construction is thus The VVORD vvas God and as in his first Epistle the same Apostle writeth true God lest any might say as the Arians did that he was God in deede but not truely and naturally but by common adoption or calling as good men in the Church be called the sonnes of God What wonderful wrangling and tergiuersation the Arians vsed to auoid the euidence of this place we see in S. Augustine li. 3 de Doct. Christ c. 2. euen such as the Protestauts do to auoid the like wordes This is my body concerning the B. Sacrament 3. By him Againe by this he signifieth the eternitie diuinitie omaipotencie and equalitie of the WORD or Sonne with God the Father because by him al things were created al things he saith both visible of this vvorld and inuisible as Angels and al spiritual creatures Wherevpon it is euident also that him self is no creature being the creator of al neither is sinne of his creation being a defecte of a thing rather then a thing it self and therfore neither of nor by him 1◠He gaue them povver Free wil to receiue or acknowledge Christ power giuen to men if they wil to be made by Christ the sonnes of God but not forced or drawen therevnto by any necessitie 14. The Vvord made flesh This is the high and diuine testimonie of Christs incarnation and that he vouchsaued to become man for the acknowledging of which inexplicable benefite and giuing humble thankes for the same al Christian people in the world by tradition of the Fathers prostrate them selues or kneele downe when they heare it sung or said at the holy Masse either in this Gospel or in the Crede by these wordes ET HOMO FACTVS EST. 1◠No man hath seen Neuer man in this mortalitie saw God in the very shape and natural forme of the diuine essence but men see him onely in the shape of visible creatures in or by which it pleaseth him to shew him self vnto many diuersly in this world but neuer in such sort as vvhen he shevved him self in the person of the Sonne of God being
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
lame vvalke the lepers are made cleane the deafe heare the dead rise againe to the poore the Gospel is preached ✠verse 6 and blessed is he that shal not be scandalized in me ✠verse 7 And vvhen they vvent their vvay IESVS began to say to the multitudes of Iohn ″ What vvent you out ″ into the desert to see a reede shaken vvith the vvinde ✠verse 8 But vvhat vvent you out to see a man clothed in soft garments Behold they that are clothed in soft garments are in Kinges houses ✠verse 9 But vvhat vvent you out to see a Prophet yea I tel you and more then a Prophet ✠verse 10 For this is he of vvhom it is vvritten Behold I send mine angel before thy face vvhich shal prepare thy vvay before thee ⊢ ✠verse 11 Amen I say to you there hath not risen among the borne of vvomen a greater then Iohn the Baptist yet he that is the lesser in the kingdom of heauen is greater then he ✠verse 12 And * from the dayes of Iohn the Baptist vntil novv the kingdom of heauen suffereth violence and the violent beare it avvay ✠verse 13 For al the Prophets and the Lavv prophecied vnto Iohn ✠verse 14 and if you vvil receiue it he is * ″ Elias that is for to come ✠verse 15 He that hath eares to heare let him heare ✠verse 16 And * vvherevnto shal I esteeme this generation to be like It is like to children sitting in the market-place vvhich crying to their companions ✠verse 17 say we haue piped to you and you haue not daunced vve haue lamented and you haue not mourned ✠verse 18 For * Iohn came neither ″ eating not drinking and they say He hath a diuel ✠verse 19 The Sonne of man came eating and drinking and they say Behold a man that is a glotton and a vvinedrinker a frende of Publicans and sinners And vvisedom is iustified of her children ✠verse 20 Then * began he to vpbraide the cities vvherein vvere done the most of his miracles for that they had not done penance ✠verse 21 Wo be to thee Corozain vvo be to thee Beth-saida for if in Tyre Sidon had been vvrought the miracles that haue been vvrought in you they had done″ penance in hearecloth and ashes long agoe ✠verse 22 But neuerthelesse I say to you it shal be more tolerable for Tyre and Sidon in the day of iudgement then for you ✠verse 23 And thou Capharnaum shalt thou be exalted vp to heauen thou shalt come dovvne euen vnto hel for if in Sodom had been vvrought the miracles that haue been wrought in thee perhaps it had remained vnto this day ✠verse 24 But notvvithstanding I say to you that it shal be more tolerable for the land of Sodom in the day of iudgement then for thee ✠verse 25 At that time IESVS ansvvered and said * I confesse to thee O Father lord of heauen and earth because thou hast hid these things from the vvise and prudent and hast reuealed thē to ″ litle ones ✠verse 26 Yea Father for so hath it vvel pleased thee ✠verse 27 Al things are deliuered me of my Father And no man knovveth the Sonne but the Father neither doth any knovv the Father but the Sonne and to vvhom it shal please the Sonne to reueale ✠verse 28 Come ye to me al that labour and are burdened and I vvil refresh you ✠verse 29 Take vp my yoke vpon you and learne of me because I am meeke and humble of hart and you shal finde rest to your soules ✠verse 30 For my″ yoke is svveete and my burden light ⊢ ANNOTATIONS CHAP. XI 3. Art thou he Iohn him self doubted not for he baptized him and gaue great testimonie of him before Io. 1. But because his disciples knewe him not nor esteemed of him so much as of Iohn their owne Maister therfore did he send them vnto Christ that by occasion of Christes answer he might the better instruct them what he was and so make them Christes disciples proferring them to a better Maister 7. What went you out High commendation of Iohns holinesse as wel for his fasting rough attire solitary life and constancie as for the dignitie of his function 7. Into the desert The faythful people in al ages resorted of deuotion into wildernes to see men of special and rare holynes Prophets Eremites Anchorites c. to haue their prayers or ghostly counsel See S. Hierom de vitae Hilarionis 14. Elias As Elias shal be the messenger of Christes later coming so was Iohn his messenger and Praecursor at his former coming and therfore is he called Elias because of his like office and like spirit Luc. 1. Grego ho. 7. in Euang. 18. Eating and drinking The wicked quarrellers of the world misconstre easely al the actes and life of good men If they be great fasters and austere liuers they are blasphemed and counted hypocrites if they conuerse with other men in ordinary maner then they be counted dissolute 21. Penance in sackcloth By this sackcloth and ashes added here and in other places wee see euidently that Penance is not only leauing of former sinnes and chaunge or amendement of life past no nor bare sorowfulnes or recounting of our offenses already committed but requiteth punishement and chastisemēt of our persons by these and such other meanes as the Scriptures do els where set forth and therfore concerning the worde also it is rather to be called Penance as in our translation then as the Aduersaries of purpose auoyding the word Repentance or Amendement of life and that according to the very vsual signification of the * Greeke word in the most ancient Ecclesiastical Greeke writers who for Poenitentès which in the Primitiue Churche did publike penance say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Men that are doing penance And concerning that part of penance which is Cōfession the Ecclesiastical historie calleth it by the same Greeke word and the penitents comming to confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. li. 7 c. 16. Socrat. li. 5 c. 19. 25. Litle ones These litle ones doe not signifie here only the vnlearned as though Coblers and weauers and wemen and girles had this reuelation and therfore do vnderstand al Scriptures and are able to expound them but here are signified the humble whether they be learned or vnlearned as when he sayth Vnles you become as litle ones you shal not enter into the Kingdom of heauen And so also the greatest Doctors who as they were most learned so most humbled them selues to the iudgement of the Catholike Churche are these litle ones and Heretikes who although vnlearned yet vaunt their knowledge and their spirit of vnderstanding aboue al ancient fathers and the whole Churche can not be of these litle and humble ones 30. Yoke sweete What is this light burden and sweete yoke
And it is a case that Heretikes can not lightly bragge of no one sect commonly during so long vvithout intermission that they can haue many progenitors of the said sect Vvhich is a demonstration that their faith is not true and that it is impossible our Catholike faith to be false supposing the Christian religion to be true 12. Depositum A great comfort to al Christians that euery of their good deedes and sufferings for Christ and al the vvorldly losses susteined for defense or confession of their faith he extant vvith God and kept as depositum to be repaied or receiued againe in heauen Vvhich if the vvorldings beleeued or considered they vvould not so much maruel to see Catholike men so vvillingly to lose land libertie credit life and al for Christes sake and the Churches faith 13. A forme The Apostles did set dovvne a platforme of faith doctrine phrase of Catholike speach and preaching that not so much by vvriting as here vve see as by vvord of mouth to vvhich he referreth Timothee ouer and aboue his Epistles vnto him And hovv precisely Christian Doctors ought to keepe the forme of vvordes aunciently appropriated to the mysteries and matters of our religion S. Augustine expresseth in these vvordes li. 10 de ciuit c. 23. Philosophers speake vvith freedom of vvordes c. but vve must speake according to a certaine rule lest licentious libertie of vvordes breede an impious opiniō of the things also that are signified by the same Trinitie person essence Consubstantial Transsubstantiation Masse Sacrament and such like be verba sana as the Apostle speaketh sound vvordes giuen to expresse certaine high truthes in religion partly by the Apostles and first founders of our religion vnder Christ and partly very aptly inuented by holy Councels and fathers to expresse as neere as could be the high inestable or vnspeakable veritie of some points and to stoppe the Heretikes audacitie and inuention of nevv vvordes and prophane speaches in such things vvhich the Apostle vvarneth Timothee to auoid 1 ep c. 6 10. and 2 ep 2 16. See the Annotations there 18. Our Lord. To haue this praier of an Apostle or any Priest or poore Cath. man so relieued giueth the greatest hope at the day of our death or general iudgemēt that can be and it is worth al the landes honours and riches of the vvorld CHAP. II. He exhorteth him to labour diligently in his office considering the revvard in Christ and his denial of them that deny him 14 Not to contend but to shunne heretikes neither to be moued to see some subuerted considering that the elect continue Catholikes and that in the Church be of al sortes 24 Yet vvithal svveetenes to reclaime the deceiued verse 1 THOV therfore my sonne be strong in the grace vvhich is in Christ IESVS ✠verse 2 the things vvhich thou hast heard of me by many witnesses these cōmend to faithful men vvhich shal be fit to teach others also ✠verse 3 Labour thou as a good souldiar of Christ IESVS ✠verse 4 ″ No man being a souldiar to God intāgleth him self vvith secular businesses that he may please him to vvhom he hath approued him self ✠verse 5 For he also that striueth for the maisterie is not crovvned vnlesse he striue lavvfully ✠verse 6 The husbandman that laboureth must first take of the fruites ✠verse 7 Vnderstand vvhat I say for our Lord vvil giue thee in al things vnderstanding ✠verse 8 Be mindeful that our Lord IESVS Christ is risen againe from the dead of the seede of Dauid according to my Gospel ✠verse 9 vvherein I labour euen vnto bandes as a malefactour but the vvord of God is not tied ✠verse 10 Therfore I sustaine al things for the elect that they also may obtaine the saluation vvhich is in Christ IESVS vvith heauenly glorie ✠verse 11 A faithful saying For if vve be dead vvith him vve shal liue also together ✠verse 12 If vve shal sustaine vve shal also reigne together * If vve shal deny he also vvil denie vs. ✠verse 13 * If vve beleeue not he continueth faithful he can not denie him self ✠verse 14 These things admonish testifying before our Lord. Contend not in vvordes for it is profitable for nothing but for the subuersion of them that heare ✠verse 15 Carefully prouide to present thy self approued to God a vvorkeman not to be confounded ″ rightly handling the vvord of truth ✠verse 16 But profane and vaine speaches auoid for they doe much grovv to impietie ✠verse 17 ″ their speache spreadeth as a canker of vvhom is Hymenaeus and Philêtus ✠verse 18 vvho haue erred from the truth saying that the resurrection is done already and haue subuerted the faith of some ✠verse 19 But the sure foundation of God standeth hauing this seale Our Lord knovveth vvho be his and let euery one depart from iniquitie that nameth the name of our Lord. ✠verse 20 But ″ in a great house there are not only vessels of gold and of siluer but also of vvood and of earth and certaine in deede vnto honour but certaine vnto contumelie ✠verse 21 If any man therfore shal ″ cleanse him self from these he shal be a vessel vnto honour sanctified profitable to our Lord prepared to euery good vvorke ✠verse 22 But youthful desires flee and pursue iustice faith charitie peace vvith them that inuocate our Lord from a pure hart ✠verse 23 And * foolish and vnlearned questiōs auoid knovving that they ingender braules ✠verse 24 But the seruant of our Lord must not vvrangle but be milde tovvard al men apt to teache patient ✠verse 25 vvith modestie admonishing them that resist the truth lest sometime God giue them repentance to knovv the truth ✠verse 26 and they recouer them selues from the snares of the deuil of vvhom they are held captiue at his vvil ANNOTATIONS CHAP. II. 4 No man being a souldiar First of al the Apostle 1 Cor. 7. maketh mariage the needful cares solicitude and distractions therevpon euer depending special impediments of al such as should employ them selues vvholy to Gods seruice as Bishops Priests are bound to do He that is vvith a vvife saith he is careful for the vvorld hovv to please his vvife and is distracted or deuided 2 Cor. 7. Secondly the practise of Physicke merchandise or any other profane facultie and trade of life to gather riches and much more to be giuen to hunting hauking gameuing shevves enterludes or the like pastimes is here forbidden Thirdly the seruices of Princes and manifold base offices done to them for to obtaine dignities and promotions are disagreable to Priestly functions not so to be their chaplens for his purpose to preach vnto them to heare their confessions to minister the Sacraments vnto them to say Diuine seruice before them and such other spiritual dueties for al such seruices done
li. 2. c. 39. Io. 20 31. Hier. in Catal. a Io. 21 20. b Mat. 4. 21. b Mat. 4. 21. c Act. 12 2. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. b Io. 20 4. c Io. 21 7. The 1. parte THE ACTES of Christ before his manifestation whiles Iohn Baptist was yet baptizing The Gospel at the third Masse vpō Christmas day And euery day at the end of Masse ` nothing that was made ET VERBVM CARO FACTVM EST. ⸬ He is preferred made of more dignitie and excellencie then I because he was before me al things eternal God The Gospel vpō the 3 Sunday in Aduent Mal. 4 5 Deu. 18 15. ⸬ By like the Iewes ignorātly vnderstood not the place in Deuteronomie of Christ and therfore they aske also whether he be the Prophet there spoken of See also c. 7 40. Esa 40 3. Mt. 3 11. ⸬ He doth oftē here signifie the great difference of his baptisme of Christs as of his person Christs See Annot. Mat. 3. Mr. 1 8. Lu. 3 16. The Gospel on the octaue of the Epiphanie ` sinnes AGNVS DEI at Masse The Gospel vpō S. Andrews eue ⸬ Messias in Hebrue in Greeke Christ ī English Anointed to witte with the spiritual oile of grace aboue his brethren Ps 44. ⸬ Cephas in Syriake Peter in Greeke in English Rocke See Mat. 16 18. The Gospel in a votiue Masse of the holy Angels Gen. 28 12. How God the Sonne is called the VVORD The Platonikes August de Ciu. Dei li. 10 c. 29. The VVORD coeternal vvith the Father distinct in person and of the Father Calu. inst li. 1 c. 13. sect 23 25. The VVORD true God by nature 1 Io. c. 5 20. The Protestants are like the vvrāgling Ariās The VVORD not a creature but the creator Free-vvil Humble kneeling at the solemne wordes of Christs incarnation How mortal men see God The B. Trinitie Peter by his new name designed to be the Rocke of the Church Cephas Petrus Li. 2 c. 12 in Ioan. The Gospel vpō the 2 Sunday after the Epiphanie ⸬ He that seeth water turned in to wine nedeth not dispute or doubt hovv Christ changed bread into his body The Gospel vpō Munday in the fourth vveeke of Lent Ps 68 10. Mt. 26. 61. 27 40. Christ with his presence honoureth and approueth Mariage Cyril in 2 Io. c. 22. Our Ladies intercession Translatours of holy Scriptures Our lady doubteth not but Christ vvil graūt her petition li. 2 in Io. c. 23. Profaners of Gods Church are to be punished in soul body by the Spiritual power The B. Sacrament is not to be giuen to nouices or yonglings in faith Tract in Io. 11. The Gospel vpō Holy Roode day Maij ◠⸬ We folow rather S. August those ancient fathers which most commōly vnderstand this place of the holy Ghost not of the winde◠although both senses be good Nu. 21 9 The Gospel vpō Munday in the whitsonweeke Io. 1 19. Io. 1 20. Baptisme in water necessarie to saluation August haeres 18. Baptisme in two cases not necessarie but othervvise supplied Euery infidel and namely heretikes are iudged already Gal. 5 6. Tit. 3 11◠The excellencie of Christs povver and graces ⸬ He did not baptize ordinarily yet that he baptized his Apostles S. Aug. thinketh it very probable ep 108. Gen. 48 22. The Gospel vpō Friday in the ◠weeke in Lent ⸬ This woman is a figure of the Church not yet iustified but now to be iustified Aug. tract 15 in loan ⸬ There were many other causes why the faithful Iewes could not abide the Samaritans but their precise abstaining from their companie cōuersation was their Schismatical Temple and seruice in moūt Garîzim c He speaketh of his baptizing in the Holy Ghost See Io. c. 7 39. Deu. 12 6. Ps 121 13. 4 Reg. 17 28 36. ⸬ This womā mystically beīg the Church it is here signified that they which at the first beleeue because the Church teacheth so afterward be much confirmed sinding it in the Scripture also and by other instructions Mt. 4 12 Mr. 1 14 Luc. 4 14. Io. 2 9. The Gospel vpō the 20 Sunday after Pentecost Io. 2 11. The Schismatical tēple contendeth against the true Tēple Ioseph li. antiq 11. c. 8. The true Temple preuaileth Ioseph li. 13. antiq c. 6. The true Temple is proued by continual succession Christian adoratiō throughout al natiōs in euery place in spirit veritie that is in the Sacraments and seruice of the new law ful of spirit grace in the veritie of things before prefigured specially the true sacrifice of Christs body and bloud Mal. 1 11. Io. 1 17. The 2 part THE ACTES of Christ in Iewrie hauing already begonne his solemne Manifestation in Galilee Mt. 4 12 the second Pasche of his preaching The Gospel vpō friday in the first vveeke of Lent ⸬ By our latin text and the Greeke this miraculous pond vvas in or vpon Probatica that is a place vvhere the sheepe to be sacrificed vvere kept But by other latin copies S. Hierom and some Greeke fathers Probatica is the very pōd it self so called because the sheepe of sacrifice vvere there vvashed ` Bethesda c multū tempus haberet ` is passed The Gospel vpō Alsoules day ⸬ Not faith only but good and il deedes shal be counted and accordingly rewarded at the day of iudgement Io. 1 19. Mt. 3 17 ⸬ Catholikes searche the scriptures and finde there Peters his successors Primacie the real presence the Priests power to forgiue sinnes iustification by faith good workes Virginitie preferred before matrimonie breach of the vow of cōtinencie damnable voluntarie pouertie Penāce almes and good deedes meritorious diuers rewardes I heauē accordīg to diuers merites such like ⸬ He meaneth specially Antichrist How thē can the Pope be he seing the Iewes receiue him not 1 Vertue of miracles giuen to creatures 2 The same giuē specially to sanctified creatures Hiero. de locis Hebr. post med 3 Miracles done at on time more thē at an other specially ī greater solemnities 4 Angels and Sainctes patrones Workers in places of miracles 5 Miracles in certaine places wrought vpō thē that corporally visite the same See S. Augustine ep 137. 6 Al reasonīg in these matters must yeld to Gods pleasure Hiero. con Lucifer c. ◠10. 2. 7 This water is a figure of Baptisme 8 Christ extraordinarily healeth and saueth vvithout creatures Sinne the cause of sicknes and infirmities Neither Ievves nor Heretikes finde the truth because they searche not the Scriptures deepely but read superficially The 3. part His ACTES in Galilaee in Iewrie about the third Pasche and after The Gospel vpō Midlen◠Sūday Mt. 14 13. Mar. 6 32. Lu. 9 10 Mt. 14 23. Mr. 6 46. ⸬ These wordes do plainly import that the giuing thankes was an
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
and say to the people He is risen from the dead and the last errour shal be vvorse then the first ✠verse 65 Pilate said to them You haue a gard goe gard it as you knovv ✠verse 66 And they departing made the sepulchre sure sealing vp the stone vvith vvatchmen ANNOTATIONS CHAP. XXVII 3. Repenting him Note how spedily the plague of God falleth after sinne and specially men must note what torment of conscience and desperation often foloweth the sheading of innocent bloud 5. Hung himself If he had rightly repented notwithstanding his horrible treason he might haue obteyned mercy but by hanging him self he tooke away al meanes of mercy and saluation because he died finally impenitent 24. Innocent of his bloud Though Pilate was much more innocent then the Iewes and would haue been free from the murder of our Sauiour seeking al the meanes that he could without offending the people and the Emperours lawes to dimisse him Yet he is damned for being the minister of the peoples wicked wil against his owne conscience euen as al Officers be and specially the Iudges and Iuries which execute lawes of temporal Princes against Catholike men for al such be guilty of innocent bloud and be nothing excused by that they execute other mens will according to the lawes which be vniust For they should rather suffer death them selues then put an innocent man to death 40. If thou be the Sonne Maruel not when thou hearest our Sauiour in the B. Sacrament mocked at or seest him abused of wicked men that he straight reuengeth not such blasphemies or that he sheweth not him self there visibly and to the senses when faithles Heretikes wil say Let me see him tast him c. for he suffered here the like on the Crosse when he might at his will haue come downe with as much ease as he rose when he was dead 46. Why hast thou forsaken me Beware here of the detestable blasphemie of Caluin and the Caluinists who thinking not the bodily death of Christ sufficient say that he was also here so forsaken and abandoned of his Father that he sustained in soule and conscience the very feares and torments of the damned And to take away the Article of his descending into Hel after his death which was with triumph and not in paine they say that his descending was nothing els but that his soule suffered the very paines of Hel vpon the Crosse Whereas in deede by these wordes out of the Psalme our Sauiour wil signifie no more but that his paines being now so long on the Crosse and ready to die were very great and therfore according to the infirmity of his humane nature for very anguish as before in the garden when he was but toward his Passion he saith he was forsaken for two causes first because it was the wil of God not to deliuer him but that he should die secondly because his diuine nature did so represse it self for the time that he felt no comfort thereof at al but was left to die in extreme paines as a mere man 19. Wrapped This honour and duty done to Christes body being dead was maruelous grateful and meritorious And this wrapping of it in cleane find on may signifie by S. Hierom that the Body of our Lord is to be wrapped not in gold pretious stones and silke but in pure linnen And so in the whole Church it is obserued by S. Siluesters constitution that the Corporal wherevpon our Lordes body lieth on the altar must be pute and plaine linnen CHAP. XXVIII He riseth againe the third day and the blind most obstinate Iewes by bribery working to their owne reprobation he appeareth to his Disciples in Galilee as both before his Passion he foretold them Mat. 26 and now after his Resurrection first the Angel then also him self appointed by the women 〈◊〉 and sendeth them to al Nations to build his Church among the Gentils verse 1 AND in the euening of the Sabboth vvhich davvneth on the first of the Sabboth came Marie Magdalene and the other Marie ″ to see the sepulchre ✠verse 2 And behold there vvas made a great earth-quake For an Angel of our Lord descēded from heauen and comming rolled backe the stone and sate vpon it ✠verse 3 and his countenance vvas as lightening and his garment as snovv ✠verse 4 And for feare of him the vvatchmen vvere frighted and became as dead ✠verse 5 And the Angel ansvvering said to the vvomen Feare not you for I knovv that you seeke IESVS that vvas crucified ✠verse 6 he is not here for he is risen * as he said come and see the place vvhere our Lord vvas laid ✠verse 7 And going quickly tel ye his Disciples that he is risen and behold he goeth before you into Galilee there you shal see him loe I haue fortold you ✠verse 8 And they vvent forth quickly out of the monument vvith feare and great ioy running to tel his Disciples ✠verse 9 And behold IESVS mette them saying Al haile But they came neere and tooke hold of his feete and adored him ✠verse 10 Then IESVS said to them Feare not goe tel my brethren that they goe into Galilee there they shal see me ✠verse 11 Who vvhen they vvere departed behold certaine of the vvatchmen came into the citie and told the cheefe Priestes al things that had been done ✠verse 12 And being assembled together vvith the auncients taking counsel they gaue a greate summe of money to the souldiars ✠verse 13 saying Say you That his Disciples came by night and stole him avvay vvhen vve vvere a sleepe ✠verse 14 And if the President shal heare of this vve vvil persuade him and make you secure ✠verse 15 But they taking the money did as they vvere taught And this vvord vvas bruited abrode among the Ievves euen vnto this day ✠verse 16 And the eleuen Disciples vvent into Galilee vnto the mount vvhere IESVS had appointed them ✠verse 17 And seeing him they adored but some doubted ✠verse 18 And IESVS comming neere spake vnto them saying Al povver is giuen to me in heauen and in earth ✠verse 19 ◠going therfore teach ye al nations BAPTIZING THEM IN THE NAME OF THE FATHER AND OF THE SONNE AND OF THE HOLY GHOST ✠verse 20 teaching them to obserue al things vvhatsoeuer I haue commaunded you and behold I am vvith you ″ al daies euen to the consummation of the vvorld ⊢ ANNOTATIONS CHAP. XXVIII 1. To see the Sepulcher The deuout women came to visite our Sauiours sepulcher and for their deuotion first deserued to know the Resurrection and to see him risen The honour of the which Sepulcher and the Pilgrimage therevnto in the Primitiue Church S. Hierom declareth in these wordes The Iewes sometime honoured Sancta Sanctorum because there were the Cherubs and the
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
done on the crosse as it is the self same thing that is offered in the Sacrament and on the crosse whereby you may see the peruersitie of the Protestants or their ignorance that thinke it therfore not to be Christs body because it is a memorie of his body or a figure of his body vpon the crosse nor to be a true sacrifice because it is a commemoratiue sacrifice for as the thing that more liuely neerely and truely resembleth or representeth is a better figure then that which shadoweth it a far of so this his body in the Sacramēt is more perfectly a figure of Christs body sacrifice then any other Christ him self the Sonne of God is a figure and character of his fathers person being yet of the self same substance and Christs body transfigured on the holy Mount was a figure and resemblance of his person glorified in heauen euen so is his body in the Sacrament to a faithful man that knovveth by his beleefe grounded on Christs owne vvord that in the one forme is his body in the other his bloud the most perfect representatiō of his death that can be As for the sacrifice it is no lesse a true Sacrifice because it is commemoratiue of Christs Passion then those of the old Testament vvere the lesse true because they vvere prefiguratiue for that is the condition annexed to al Sacrifice of euery Lavv to represent Christs Passion 20. The nevv Testament in my bloud Moyses tooke the bloud of the first sacrifice that vvas made after the geuing of the Lavv Exod. 24. and vvith bloud confirmed the couenant and compact betvvixt God and his people and so dedicated the old Testament vvhich vvithout bloud saith S Paul vvas not dedicated Moyses put that bloud also into a stāding peece and sprinkled al the people c. vvith the same said these formal vvordes This is the bloud of the couenant c. or as it is read in S. Paul of the Testament vvhich God hath deliuered vnto you Vnto al vvhich Christ in this action about the second part of this his sacrifice in euery of the Euangelists most cleerely alludeth expressing that the new Testament is begonne and dedicated in his bloud in the Chalice no lesse then the old vvas dedicated begonne and ratified in that bloud of calues conteined in the goblet of Moyses vvith vvhich his ovvne bloud he sprinkled invvardly his Apostles as the first fruits of the new Testament imitating the wordes of Moyses and saying This is the Chalice the new Testament c. which the other Euangelists spake more plainly This is my bloud of the new Testament By al which it is most certaine that Christes bloud in the Chalice is the bloud of Sacrifice and that in this sacrifice of the altar consisteth the external religion and proper seruice of the new Testamēt no lesse then the soueraine worship of God in the old Law did cōsist in the sacrifices of the same For though Christes sacrifice on the Crosse and his bloud shed for vs there bed the general price redemption and satisfaction for vs all and is the last and perfectest sealing or confirmation of the new law and Testament yet the seruice and Sacrifice which the people of the new Testament might resort vnto could not be that violent action of the Crosse but this on the Altar which by Christes owne appointment is and shal be the eternal office of the new Testament and the continual application of al the benefites of his Passion vnto vs. 20. Which shal be shed It is much to be obserued that the relatiue Vvhich in these vvordes is not gouerned or ruled as some vvould perhaps thinke of the novvne bloud but of the vvord chalice which is most plaine by the Greeke Which taketh away al cauillations and shifts from the Protestants both against the real presence and the true Sacrificing For it sheweth euidently that the bloud as the contents of the chalice or as in the chalice is shed for vs for so the Greeke readeth in the present tense and not onely as vpon the crosse And therfore as it foloweth thereof inuincibly that it is no bare figure but his bloud in deede so it ensueth necessarily◠that it is a Sacrifice and propitiatorie because the chalice that is the Bloud contained in the same is shed for our sinnes For al that know the maner of the Scriptures speaches know also that this Bloud to be shed for sinne to be sacrificed for propitiation or for pardon of sinnes And this text proueth al this so plainely that Beza turneth him self roundly vpon the Holy Euangelist charging him with Soloecisme or false Greeke or els that the wordes which yet he cōfesseth to be in al copies Greeke and Latin are thrust into the text out of some other place vvhich he rather standeth vpon then that S. Luke should speake incongruously in so plaine a matter And therfore he saith plainely that it can not be truely said neither of the chalice it self nor of the contents thereof vvhich is in deede to giue the lie to the blessed Euangelist or to deny this to be Scripture So cleere is the Scripture for vs so miserable flights and shifts is falshod put vnto God be thanked 24. Contention The Apostles perceiuing Christs departure from them and his kingdom to be neere as infirme men and not yet endewed with the spirit of God began to haue emulation and cogitations of Superiority one ouer an other which our Maister represseth in them by exhortation to humility and by his owne example that being their Lord yet so lately serued them not forbidding Maioritie or Superioritie in them but pride tyranny and contempt of their inferiours 31. Simon Simon Lastly to put them out of doubt he calleth Peter twise by name and telling him the Diuels desire to sifte and trie them al to the vttermost as he did that night saith that he hath specially prayed for him to this end that his faith should neuer faile and that he being once conuerted should after that for euer confirme establish or vphold the rest in their faith which is to say that Peter is that man whom he would make Superiour ouer them and the whole Church Whereby we may learne that it was thought fit in the prouidence of God that he who should be the head of the Church should haue a special priuilege by Christes praier and promes neuer to faile in faith and that none other either Apostle Bishop or priest may chalenge any such singular or special prerogatiue either of his Office or person otherwise then ioyning in faith with Peter and by holding of him The danger saith S. Leo was common to al the Apostles but our Lord tooke special care of Peter that the state of al the rest might be more sure if the head were inuincible God so dispensing the aide of his grace that the assurance and strength which Christ gaue to
God miraculously our Sacrament more it vvas to be eaten for the time of their peregrination our Sacrament more it vvas to euery man vvhat he liked best our Sacrament more a litle thereof serued and sufficed as vvel as much our Sacrament more it vvas reserued for such daies as it could not be gathered and our Sacramēt much more it vvas kept for a memorial in the arke of the Testament our Sacrament much more the discontented and incredulous murmured and gainsaid it at our Sacrament much more it sustained their bodies in the desert our Sacrament both body and soule much more 52. Hovv can this man It came not to their minde that nothing vvas impossible to God that vvickedly said Hovv can this man giue vs his flesh but vve may make great profite of their sinne beleeuing the Mysteries and taking a lesson neuer to say or once thinke Hovv for it is a Ievvish vvord and vvorthy al punishment so saith S. Cyril li. 4 c. 11 in Io. Neuertheles if one asked onely for desire to learne in humility as our Lady did touching her hauing a childe in her virginitie then he must take the Angels answer to her That it is of the Holy Ghost so saith S. Damascene li. 4. c. 14. 53. vnles you eate Christ cōmending the Sacrament of the faithful vnto vs said Except you eate c. you can not haue life in you So the life saith of life and to him that thinketh the life to be a lier this meate shal be death not life to him August Ser. 2 de verb. Ap. c. 1. And S. Leo thus Because our Lord saith Except you eate c. let vs so communicate that vve nothing doubt of the truth of Christes body and bloud for that 〈◊〉 receiued vvith mouth vvhich is beleiued in hart and they ansvver Amen in vaine that dispute against that vvhich they receiue 53. And drinke This the Protestants alleage for the necessitie of receiuing in both kindes but in respect of them selues who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing but to spiritual feeding on Christ by faith onely it can make nothing for one kinde or other And in respect of vs Catholikes who beleeue Christs whole person both humanitie and Diuinitie both flesh and bloud to be in either forme and to be vvholy receiued no lesse in the first then in the second or in both this place commaundeth nothing for both the kindes 53. You shal not haue life Though the Catholikes teach these wordes to be spoken of the Sacrament yet they meane not no more then our Sauiour here doth to exclude al from saluation that receiue not actually and Sacramentally vnder one or both kindes For then children that die after they be baptized and neuer receiued Sacramentally should perish which to hold were heretical Neither did S. Augustine meane applying these wordes to infants also that they could not be saued without receiuing sacramentally as not onely the Heretikes but Erasmus did vnlearnedly mistake him but his sense is that they were by the right of their Baptisme ioyned to Christs body Mystical and thereby spiritually partakers of the other Sacrament also of Christs body and bloud As al Catholike men that be in prison ioyning with the Church of God in hart and desire to receiue and be partakers with the Church of this Sacrament and those specially that deuoutly heare Masse and adore in presence the body and bloud of Christ ioyning in hart with the Priest al these receiue life and fruite of the Sacrament though at euery time they receiue not sacramentally in one or both kindes And although in the Primitiue Church the holy Sacrament in the second kind were often giuen euen to infants to sanctifie them yet as the holy Councel hath declared it was neuer ministred vnto them with opinion that they could not be saued without it and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour 54. I vvil raise him As the Sonne liueth by the Father euen so do vve liue by his flesh saith S. Hilarie li. 8. de Trin. And S. Cyril againe thus Though by nature of our flesh vve be corruptible yet by participation of life vve are reformed is the propertie of life For not onely our soules vvere to be lifted vp by the holy Ghost to life euerlasting but this rude grosse terrestrial body of ours is to be reduced to immoralitie by touching tasting and eating this agreable food of Christes body And vvhen Christ saith I vvil raise him vp he meaneth that this body vvhich he eateth shal raise him Our flesh saith Tertullian eateth the body and bloud of Christ that the soule may also be fatted therfore they shal both haue one revvard at the Resurrection And S. Irenaeus Hovv do they affirme that our bodies be not capable of life euerlasting vvhich is nourished by the body and bloud of our Lord Either let them change their opinion or els cease to offer the Eucharist S. Gregorie Nyssene also saith That liuely body entering into our body changeth it and maketh it like and immortal 55. Meate in deede Manna was not the true meate nor the water of the rocke the drinke in deede for they did but driue avvay death or famine for a time and for this life But the holy Body of Christ is the true food nourishing to life euerlasting and his bloud the true drinke that driueth death avvay vtterly for they be not the body and bloud of a mere man but of him that being ioyned to life is made life and therfore are vve the body and members of Christ because by this benediction of the mysterie vve receiue the sonne of God him self So saith S. Cyril li. 4 c. 16 in Io. 58. He that eateth this bread By this place the holy Councel proueth that for the grace and effect of the Sacrament which is the life of the soule there is no difference whether a man receiue both kindes or one because our Sauiour vvho before attributed life to the eating and drinking of his body and bloud doth here also affirme the same effect vvhich is life euerlasting to come of eating onely vnder one forme Therfore the Heretikes be seditious calumniators that would make the people beleeue the Catholike Church and Priests to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament Nay it is they that haue defrauded the world by taking away both the real substance of Christ and the grace from one kinde and both kindes and from al other Sacraments The Church doth onely by the wisedom of Gods Spirit and by instruction of Christ and his Apostles according to time and place for Gods most honour the reuerence of the Sacrament and the peoples most profite thereby dispose of the maner and order how the Priest how the people shal receiue
and al other particular pointes Which him self saith S. Augustine did not take order for that he might cōmit that to the Apostles by vvhom he vvas to dispose his Churches affaires though both he and the Apostles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind Christ * at Emmaüs The Apostles Act. 2 42. The primitiue Church in giuing the bloud onely to children Cypr. li. de lapsis nu 10. in reseruing most commonly the body onely Tertul. li. 2 ad vxo nu 4. Cypr. li. de lapsis nu 10. in houseling the sicke therewith Euseb Ec. hist li. 6 c. 36. in the holy Eremites also that receiued and reserued it commonly and not the bloud in the wildernes Basil ep ad Caesariam Patritiam and in diuers other cases which were to long to rehearse Whereby the Church being warranted and in the ruling of such things fully taught by Gods spirit as wel for the reprouing of certaine heresies that Christ God and man vvas not vvhole and al in euery part of the Sacrament as specially for that the Christian people being novv enlarged and the communicants often so many at once that neither so much vvine could be conueniently consecrated nor vvithout manifold accidents of sheading or abusing be receiued vvhereof the Protestants haue no regard because it is but common vvine vvhich they occupie but the Church knovving it to be Christs ovvne bloud must haue al dreadful regard therfore I say she hath decreed and for some hundreth yeres put in vse that the Priest saying Masse should alvvaies both consecrate and also receiue both kindes because he must expresse liuely the Passion of Christ and the separation of his bloud from his body in the same and for to imitate the vvhole action and institution as vvel in sacrificing as receiuing as to vvhom properly it vvas said Do this for that vvas spoken onely to such as haue povver thereby to offer and consecrate But the Lay men and the Clergie also vvhen they do not execute or say Masse them selues should receiue in one kinde being thereby no lesse partakers of Christs vvhole person and grace then if they receiued both For as S. Paul saith He that eateth the hostes is partaker of the altar He that eateth saith he for though there vvere drink-offerings or libaments ioyned lightly to euery sacrifice yet it vvas ynough to eate onely of one kinde for to be partaker of the vvhole 62. If you shal see Our Sauiour seemeth to insinuate that such as beleeue not his wordes touching the holy Sacrament and thinke it impossible for him to giue his Body to be eaten in so many places at once being yet in earth should be much more scandalized and tempted after they saw or knew him to be ascended into heauen Vvhich is proued true in the Capharnaites of this time whose principal reason against Christs presence in the Sacrament is that he is ascended into heauen yea who are so bold as to expound this same sentence for them selues thus It is not this body or flesh which I wil giue you for that I wil carie with me to heauen Whereby if they meant onely that the condition and qualities of his body in heauen should be other then in the Sacrament it were tolerable for S. Augustine speaketh sometime in that sense but to deny the substance of the body to be the same that is wicked 63. The flesh profiteth nothing If this speach were spoken in the sense of the Sacramentaries it would take away Christs incarnation manhod and death no lesse then his corporal presence in the Sacrament for if his flesh were not profitable al these things were vaine Therfore CHRIST denieth not his owne flesh to be profitable but that their grosse and carnal conceiuing of his wordes of his flesh and of the maner of eating the same was vnprofitable Which is plaine by the sentence folowing where he warneth them that his wordes be spirit and life of high Mystical meaning and not vulgarly and grosly to be taken as they tooke them And it is the vse of the Scripture to call mans natural sense reason and carnal resisting or not reaching supernatural truthes flesh or bloud as Flesh and bloud reuealed not this to thee c Mat. 16. This carnalitie then of theirs stood in two points specially first that they imagined that he would kill him self and cut māgel his flesh into partes so giue it them raw or rost to be eaten among them Which could not be meant saith S. Augustine for that had conteined an heinous and barbarous facte and therfore they might and should haue bene assured that he would commaund no such thing but some other sweete sense to be of his hard mystical or figuratiue wordes and to be fulfilled in a Sacrament mysterie and a maruelous diuine sort otherwise then they could comprehend Secondly they did erre touching his flesh in that they tooke it to be the flesh of a mere man and of a dead man also when it should come to be eaten of which kind of flesh Christ here pronoūceth that it profiteth nothing Wherevpon S. Cyrist saith This body is not of Peter or Paul or any other like but of Christ IESVS who is the life it self and therfore this Body giueth life the very fulnes of the Diuinitie dvvelling in it And the holy Councel of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril The Eucharist is not the body of any common person for the flesh of a common man could not quicken but of the VVORD it self But the Heretike Nestorius dissolueth the vertue of this Mysterie holding mans flesh onely to be in the Eucharist Thus there And S. Ignatius cited of Theodorete and many other Fathers haue the like Whereby we may see that it commeth of the Diuinitie and Spirit without which Christs flesh can not be that this Sacrament giueth life 64. That beleeue not It is lacke of faith you seee here that causeth men to spurne against this high truth of the Sacrament as also it may be learned here that it is the great and merciful gift of God that Catholike men do against their senses and carnal reasons beleeue and submit them selues to the humble acknowledging of this Mysterie lastly that it may wel by Christs insinuation of Iudas be gathered that he specially spurned against our Maisters speaches of the holy Sacrament 66. Went backe It can be no maruel to vs now that so many reuolt from the Church by offense or scandal vniustly taken at Christs body and bloud in the Sacrament seeing many of his Disciples that savv his vvonderful life doctrine and miracles forsooke Christ him self vpon the speach promes of the same Sacramēt for the mysterie of it is so supernatural and diuine in it self and withal so low base for our sakes by the shew of the formes of these terrene
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
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
Immediatly therfore I sent to thee and thou hast done vvel in comming Novv therfore al vve are present in thy sight to heare al things vvhatsoeuer are commaunded thee of the Lord. ✠verse 34 And Peter opening his mouth said In very deede I perceiue that God is not an accepter of persons ✠verse 35 but in euery nation he that feareth him and vvorketh iustice is acceptable to him ✠verse 36 The word did God send to the children of Israël preaching peace by IESVS CHRIST this is Lord of al. ✠verse 37 You knovv the vvord that hath been made through al Ievvrie for * beginning frō Galilee after the baptisme vvhich Iohn preached ✠verse 38 IESVS of Nazareth hovv God anointed him vvith the holy Ghost and vvith povver vvho vvent through out doing good and healing al that vvere oppressed of the Deuil because God vvas vvith him ✠verse 39 And vve are vvitnesses of al things that he did in the countrie of the Ievves and in Hierusalem vvhom they killed hanging him vpon a tree ✠verse 40 Him God raised vp the third day and ″ gaue him to be made manifest ✠verse 41 not to al the people but to vs vvho did eate and drinke vvith him after he rose againe from the dead ✠verse 42 And he commaunded vs to preach to the people and to testifie that it is he that of God vvas appointed iudge of the liuing and of the dead ✠verse 43 To him al the prophets giue testimonie that al receiue remission of sinnes by his name vvhich beleeue in him ⊢ ✠verse 44 As Peter vvas yet speaking these vvordes the holy Ghost fel vpon al that heard the vvord ✠verse 45 And the faithful of the Circumcision that came with Peter vvere astonied for that the grace of the holy Ghost vvas poured out vpon the Gentiles also ✠verse 46 For they heard them speaking with tonges and magnifying God Then Peter ansvvered ✠verse 47 Can any man forbid vvater that these should not be ″ baptized vvhich haue receiued the holy Ghost as vvel as vve ✠verse 48 And he commaūded them to be baptized in the name of our Lord IESVS CHRIST ⊢ Then they desired him that he vvould tarie vvith them certaine daies ANNOTATIONS CHAP. X. 2. Doing many almes deedes He knevv God creator of al but that his omnipotent Sonne vvas incarnate he knevv not and in that faith he made praiers and gaue almes vvhich pleased God and by vvel doing he deserued to knovv God perfectly to beleeue the mysterie of the Incarnation and to come to the Sacrament of Baptisme So saith Venerable Bede out of S. Gregorie And S. Augustine thus li. 1 de Bapt. c. 8. Because vvhatsoeuer goodnes he had in praiers and almes the same could not profite him vnles he vvere by the band of Christian Societie and peace incorporated to the Church he is bidden to send vnto Peter that by him he may learne Christ by him he may be baptized c. Vvhereby it appeareth that such vvorkes as are done before iustification though they suffice not to saluation yet be acceptable preparatiues to the grace of iustification and such as moue God to mercie as it might appeare also by Gods like prouident mercifulnes * to the Eunuche though al such vvorkes preparatiue come of grace also othervvise they could neuer deserue at Gods hand of congruity or any othervvise tovvard iustification 9. To pray about the sixt houre The houre is specified for that there vvere certaine appointed times of praies vsed in the Lavv vvhich deuout persons according to the publike seruice in the Temple obserued also priuately and vvhich the Apostles and holy Church aftervvard both kept and increased Vvhereof thus vvriteth S. Cyprian very notably In celebrating their praiers vve finde that the three children with Daniel obserued the third sixt and ninthe houre as in Sacrament or mysterie of the holy Trinitie c. And a litle after Which spaces of houres the vvorshippers of God spiritually or mystically determining long since obserued set times to pray and aftervvard the thing became manifest that it vvas for Sacrament or mysterie that the iust so praied For at the third houre the holy Ghost descended vpon the Apostles fulfilling the grace of our Lords promis and at the sixt houre Peter going vp to the higher roome of the house vvas both by voice and signe from God instructed that al Nations should be admitted to the grace of saluation vvhereas of cleansing the Gentiles he doubted before and our Lord being crucified at the sixt houre at ninthe vvashed avvay our sinnes vvith his bloud But to vs deerly beloued beside the seasons obserued of old both the times and sacraments of praying be increased for vve must pray in the morning early that the Resurrection of our Lord may be celebrated by morning praier as of old the holy Ghost designed in the Psalme saying In the morning early vvil I stand vp to thee early in the morning vvilt thou heare my voice Tovvard the euening also vvhen the sunne departeth and the day endeth vve must of necessitie pray againe S. Hierom also vvriting of Daniels praying three times in a day saith There are three times vvherein vve must bovv our knees to God The third the sixt and the ninthe houre the Ecclesiastical tradition doth vvel vnderstand Moreouer at the third houre the Holy Ghost descended vpon the Apostles at the sixt Peter vvent vp into a higher chamber to pray at the ninthe * Peter and Iohn vvent to the Temple Againe vvriting to Eustochium a virgin and Nonne ep 22. c. 16. Though the Apostle bid vs pray alvvaies and to holy persons their very sleepe is praier yet vve must haue distinct houres of praier that if perhaps vve be othervvise occupied the very time may admonish vs of our office or duety The third sixt ninthe houre morning early and the euening no man can be ignorant of And to Demetrias ep 8. c. 8. that in the Psalmes and praier she must keepe alvvaies the third sixt ninthe houre euening midnight and morning He hath the like ep 7 c. 5. And ep 27 c. 10. he telleth hovv Paula the holy Abbesse vvith her religious Nonnes sang the Psalter in order in the morning at the third sixt ninthe houre euening midnight by midnight meaning the time of Martins therfore called Nocturnes agreably to S. Cyprian de Orat. Do. num 15 and by the morning the first houre called Prime al correspondent to the times and houres of Christs Passion as in S. Matthevv is noted c 26. 27. By al vvhich vve see hovv agreable the vse of the Churches seruice is euen at this time to the Scriptures and primitiue Church and hovv vvicked the Puritan Caluinistes be that count al such order and set seasons of praier superstition and lastly hovv insufficient and vnlike the nevv pretended Church-seruice of
after persecutions visible their Gouernours in prison visible the Church praieth for them visibly their Councels visible their gifts and graces visible their name Christians knovven to al the vvorld of the Protestants inuisible Church vve heare not one vvord 26. Christians This name Christian ought to be common to al the Faithful and other nevv names of Schismatikes and Sectaries must be abhorred If thou heare saith S. Hierom any vvhere such as be said to be of Christ not to haue their names of our Lord IESVS CHRIST but to be called after some other certaine name as Marcionites Valentinians as novv also the Lutherans Caluinists Protestants knovv thou that they belong not to the Church of Christ but to the Synagogue of Antichrist Lactantius also li. 7 Diuin instit c. 30 saith thus when Phrygians or Nouatians or Valentinians or Marcionites or Anthropomorphites or Arrians or any other be named they cease to be Christians vvho hauing lost the name of Christ haue done on the names of men Neither can our nevv Sectaries discharge them selues for that they take not to them selues these names but are forced to beare them as giuen by their Aduersaries For so vvere the names of Arians and the rest of old imposed by others and not chosen commonly of them selues Vvhich notvvithstanding vvere callings that proued them to be Heretikes And as for the name of Protestants our men hold them vvel content therevvith But concerning the Heretikes turning of the argument against the peculiar callings of our Religious as DominicaÌ„s Franciscans Iesuites Thomists or such like it is nothing except they could proue that the orders persons so named were of diuers faithes Sectes or differed in any necessarie point of religion or vvere not al of one Christian name and Communion and it is as ridiculous as if it vvere obiected that some be Ciceronians some Plinians some good Augustine men some Hieronymians some Oxford meÌ„ some Cambrige men vvhich is most like some * Rechabites * Nazareiteâ— Neither doth their obiection that vve be called Papistes helpe or excuse them in their nevv names for besides that it is by them scornfully inuented as the name Homousians vvas of the Arians this name is not of any one man B. of Rome or els vvhere knovven to be the author of any schisme or sect as their callings be but it is of a vvhole state and order of gouernours and that of the cheefe Gouernours to vvhom vve are bound to cleaue in religion and to obey in al things So to be a Papist is to be a Christian man a childe of the Church and subiect to Christs Vicar And therfore against such impudent Sectaries as compare the faithful for folovving the Pope to the diuersitie of Heretikes bearing the names of nevv Maisters let vs euer haue in readines this saying of S. Hierom to Pope Damasus Vitalis I knovv not Meletius I refuse I knovv not Paulinus whosoeuer gathereth not vvith thee scattereth that is to say whosoeuer is not Christs is Antichrists And againe If any man ioyne vvith Peters Chaire he is mine Vve must here further obserue that this name Christian giuen to al beleeuers and to the whole Church vvas specially taken to distinguish them from the Ievves and Heathens vvhich beleeued not at al in Christ and the same novv seuereth and maketh knovven al Christian men from Turkes and others that hold not of Christ at al. But vvhen Heretikes began to rise from among the Christians vvho professed Christs name and sundry Articles of faith as true beleeuers doe the name Christian vvas to common to seuer the Heretikes from true faithful men and therevpon the Apostles by the holy Ghost imposed this name Catholike vpon the Beleeuers vvhich in al points vvere obedient to the Churches doctrine When heresies vvere risen saith S. Pacianus ep ad Symphorianum endeuoured by diuers names to tears the doue of God and Queene and to rent her in peeces the Apostolical people required their surname vvhereby the incorrupt people might be distinguished c. and so those that before vvere called Christians are novv surnamed also Catholikes Christian is my name saith he Catholike my surname And this vvord Catholike is the proper note vvhereby the holy Apostles in their Crede taught vs to discerne the true Church from the false heretical congregation of vvhat sort soeuer And not only the meaning of the vvord vvhich signifieth vniuersalitie of times places and persons but the very name and vvord it self by Gods prouidence alvvaies and only appropriated to the true beleuers and though sometimes at the beginning of Sectes chalenged yet neuer obtained by Heretikes giueth so plaine a marke and euidence that S. Augustine said In the lappe of the Church the very name of Catholike keepeth me cont ep fund c. 4. And againe tract 32 in Io. vve receiue the Holy Ghost if vve loue the Church if vve be ioyned together by charitie if vve reioyce in the Catholike name and faith And againe de ver rel c. 7. to 1. We must hold the communion of that Church vvhich is named Catholike not only of her ovvne but also of al her enemies for vvil they nil they the Heretikes also and Schismatikes them selues vvhen they speake not vvith their ovvne fellovves but vvith strangers call the Catholike Church nothing els but the Catholike Church for they could not be vnderstood vnles they discerne it by this name vvherevvith she is called of al the vvorld The Heretikes vvhen they see them selues preuented of this name Catholike then they plainely reiect it and deride the name as the Donatistes did calling it an humane forgeris or fiction vvhich S. Augustine calleth vvordes of blasphemie li. 1. c. 3â— cont Gaudrat and some Heretikes of this time call them scornefully cartholikes and cacolikes An other calleth it the most vaine terme Catholike Beza in praf no. Test an 1565. An other calleth the Catholike religion a Catholike Apostasie or defection Humfrey in vit Iuel pag. â—13 Yea and some haue taken the vvord out of the Crede putting Christian for it But against these good fellovves let vs folovv that vvhich S. Augustine de vtil cred c. 8. to 6. giueth as a rule to direct a maÌ„ the right and sure vvay from the diuersitie doubtfulnes of al error saying If after these trouble of minde thou seeme to thy self sufficiently tossed and vexed vvilt haue an end of these molestations folovv the vvay of Catholike discipline vvhich from Christ him self by the Apostles hath proceded euen vnto vs and shal procede from hence to the posteritie See the Annotation 1 Tim. 3 c. 15. CHAP. XII Herod the first king that persecuted the Church hauing at Hierusalem vvhen Barnabas and Saul vvere there vvith the collation of the Antiochians killed Iames the Apostle 3 and to please the levves imprisoned Peter vvith the minde to kil him also but frustrate by an Angel
authors of al these schismes verse 1 SO let a man esteeme vs as the ministers of Christ and the dispensers of the mysteries of God ✠verse 2 Here novv is required among the dispensers that a man be found faithful ✠verse 3 But to me it is a thing of lest account to be iudged of you or of mans day but I iudge not my self neither ✠verse 4 For I am not guilty in conscience of any thing◠″ but I am not iustified herein but he that iudgeth me is our Lord. ✠verse 5 Therfore iudge not before the time vntil our Lord do come vvho also wil lighten the hiddeÌ„ things of darkenes and vvil manifest the counsels of the hartes then the praise shal be to euery man of God ⊢ ✠verse 6 But these things brethren I haue transfigured into my self and Apollo for you that in vs you may learne one not to be puffed vp against an other aboue that is vvritten ✠verse 7 For vvho discerneth thee Or vvhat hast thou that thou hast not receiued And if thou hast receiued what doest thou glorie as though thou hast nor receiued ✠verse 8 Now you are filled now are you become riche without vs you reigne I would to God you did reigne that vve also might reigne vvith you ✠verse 9 For I thinke that God hath shevved vs Apostles the last as it vvere deputed to death because vve are made a spectacle to the vvorld and to Angels and men ✠verse 10 Vve are fooles for Christ but you vvise in Christ vve vveake but you strong you noble but vve base ✠verse 11 Vntil this houre we doe both hunger and thirst and are naked and are beaten vvith buffets and are vvanderers ✠verse 12 and labour vvorking vvith our ovvne handes vve are cursed and do blesse vve are persecuted and susteine it ✠verse 13 vve are blasphemed and vve beseeche vve are made the refuse of this vvorld the drosse of al euen vntil novv ✠verse 14 Not to confound you do I vvrite these things but as my deerest children I admonish you ⊢ ✠verse 15 For if you haue ten thousand paedagoges in Christ yet not many fathers For in Christ IESVS by the Gospel I begat you ⊢ ✠verse 16 I beseeche you therfore be folovvers of me ✠verse 17 Therfore haue I sent to you Timothee vvho is my deerest sonne and faithful in our Lord vvho vvil put you in minde of my vvaies that are in Christ IESVS as euery vvhere in euery Church I teach ✠verse 18 As though I vvould not come to you so certaine are puffed vp ✠verse 19 But I vvil come to you quickly if our Lord vvil and vvil knovv not the vvordes of them that be puffed vp but the povver ✠verse 20 For the kingdom of God is not in vvordes but in povver ✠verse 21 Vvhat vvil you â— in rodde that I come to you or in charitie and the spirit of mildnes ANNOTATIONS CHAP. IIII. 4. But not iustified The Heretikes are certaine that they be in Gods grace but S. Paul though guiltie of no crime in his conscience durst not assure him self that he vvas iustified neither could take vpon him to be iudge of his ovvne hart and cogitations vvhether they vvere pure or no but the trial thereof he left onely to Gods iudging day 21. In rodde The Apostles haue povver of discipline and censures against offenders and povver of gentlenes meekenes and indulgence also to vse either punishing or pardoning according to their wisedom and according to the occasions of time and place CHAP. V. Sharply rebuking their Clergies negligence 3 him self absent excommunicateth that publike incestuous person 6 commaunding that hereafter no Christian be so tolerated in any open crime but excommunicated verse 1 THERE is plainely heard fornication among you and such fornication as the like is not among the heathen so that one hath his * fathers vvife ✠verse 2 And you are puffed vp and haue not mourned rather that he might be taken avvay from amoÌ„g you that hath done this deede ✠verse 3 â— I in deede absent in body but present in spirit haue already iudged as present him that hath so done ✠verse 4 in the name of our Lord IESVS Christ â— you being gathered together and my spirit â— vvith the vertue of our Lord IESVS ✠verse 5 to deliuer such an one â— to Satan for the destruction of the flesh that the spirit may be saued in the day of our Lord IESVS Christ ✠verse 6 Your glorying is not good Knovv you not that a litle leauen corrupteth the vvhole paste ✠verse 7 Purge the old leauen that you may be a nevv paste as you are azymes For our Pasche Christ is immolated ✠verse 8 Therfore â— let vs feast not in the old leauen nor in the leauen of malice and vvickednes but in the azymes of sinceritie and veritie ⊢ ✠verse 9 I vvrote to you in an epistle Not to keepe companie vvith fornicatours ✠verse 10 I meane not the fornicatours of this vvorld or the couetous or the extorsioners or seruers of Idols othervvise you should haue gone out of this vvorld ✠verse 11 But novv I vvrote to you not to keepe companie if he that is named a brother be a fornicatour or a couetous person or a seruer of Idols or a railer or a drunkarde or an extorsioner vvith such an one ″ not so much as to take meate ✠verse 12 For vvhat is it to me to iudge of them that are vvithout Do not you iudge of them that are vvithin ✠verse 13 for them that are vvithout God vvil iudge Take away ″ the euil-one from among your selues ANNOTATIONS CHAP. V. 2. I absent S. Paul here vseth his Apostolike povver of binding this incestuous person excommunicating him by his letters and Mandaâ—â—â— though absent 4. You being gathered Though he commaunded the acte should be done in the face of the Church as such sentences and censures be at this day executed also yet the iudgement and authoritie of giuing sentence vvaâ— in him self and not in the vvhole multitude as the Protestants and the popular Sectaries affirme for the povver of binding and loosing vvas not giuen to the vvhole Church but as in the persons of the Prelats to them for the benefite of the vvhole Vvherevpon S. Chrysostome vpon those vvordes Dic Ecclesia Tel the Church Mat. 18 Complaine to the Church that is saith he to the Prelats and Presidents thereof 4. With the vertue Al such great povver ouer sinners is holden and exercised in the name and vertue of CHRIST IESVS And vvhosoeuer setteth light by it despiseth our Lordes name and povver 5. To Satan To assure vs that al excommunicate persons be in the povver and possession of the Diuel and quite out of Christes protection as soone as they be separated by the Churches
sentence from her body and the Sacraments and felovvship of Christian Catholike men it pleased God to giue povver to the Apostles and Prelates in the primitiue Church to cause the Diuel straight vpon their sentence of excommunication to inuade the body of the excommunicate and to torment him corporally so Christ excommunicated Iudas and the Diuel entered into him and he vvent forth of the happie felovvship of the Apostles Io. 13 27. so this Apostle excommunicated Alexander and Hymepaeus and Satan straight tooke them 1 Tim. 1. Yet it is thought that S. Peter excommunicated Anauias and Sapphîra and for signe of his povver and terrour of the sentence strooke them both starke dead De mirabil S. Scriptura li. 3 c. 16 apud D. August Vvhich miraculous povver though it be not ioyned novv to that sentence yet as far as concerneth the punishment spiritual vvhich it specially appartaineth vnto it is as before and is by the iudgement of the holy Doctors Cypr. ep 62. nu 3. Chrys in 1 Tim. 1. ho. 5. Ambros in 1 Tim. 1. Hiero. ep ad Heliod c. 7. August de cor gra c. 15. the terriblest and greatest punishment in the vvorld yea far passing al earthly paine and torment of this life and being a very resemblance of damnation and so often called by the Fathers namely by S. Augustine And by this spiritual svvord saith S. Cyprian al must die in their soules that obey not the Priests of Christ in the nevv lavv as they that vvere disobedient to the iudges of the old lavv vvere slaine vvith the corporal svvord Vvould God the vvorld knevv vvhat a maruelous punishment Christ hath appointed the Priests to execute vpon the offenders of his lavves and specially vpon the disobedient as Heretikes namely 8. Let vs feast The Paschal lambe vvhich vvas the most expresse figure of Christ euery vvay * vvas first sacrificed and aftervvard eaten vvith azymes or vnleauened bread so Christ our Paschal being then nevvly sacrificed on the Crosse is recommended to them as to be eaten vvith al puritie and sinceritie in the holy Sacrament Vvhich mysterie the holy Church in these vvordes commendeth to the faithful euery yere at the feast of Easter 11. Not to take meate It is not meant that vve should separate our selues corporally from al sinners or that vve might refuse to liue in one Church or felovvship of Sacraments vvith them vvhich vvas the errour and occasion of the Donatistes great schisme nor that euery man is straight after he hath committed any deadly sinne excommunicated as some Lutherans hold but that vve should auoid them vvhen the Church hath excommunicated them for such though in minde and condemnation of their faults euery one ought to be alvvaies far from them As for the Heathen and Pagans vvhich be not vnder the Churches discipline and at that time in external vvorldly affaires dealt vvith Christians and liued amongest them vvhether they vvould or no the Apostle did not forbid Christians their companie 13. The euil one He concludeth that though they can not nor him self neither cut of the Heathen that be publike offenders yet the il person by him excommunicated being one of their ovvne body they may cut of as is aforesaid and auoid his company Vpon vvhich commaundement of the Apostle vve see that vve are bound by Gods vvord to auoid al companie and conuersation vvith the excommunicate except in cases of necessitie and the spiritual profite of the person excommunicated CHAP. VI. He rebuketh them for going to lavv before Iudges that vvere not Christians 9 telling that extorsion as many other offenses likevvise is a mortal sinne 12 And vvith diuers reasons he inueigheth against fornication bidding also to flee al occasion thereof verse 1 DARE any of you hauing a matter against an other to be iudged before the vniust and not before the saincts ✠verse 2 Or knovv you not that the saincts shal iudge of the vvorld And if the vvorld shal be iudged by you are you vnvvorthie to iudge of the lest things ✠verse 3 Knovv you not that vve shal iudge Angels hovv much more secular things ✠verse 4 If therfore you haue secular iudgements the contemptible that are in the Church set them to iudge ✠verse 5 I speake to your shame So is there not among you any vvise man that can iudge betvvene his brother ✠verse 6 but brother vvith brother ″ contendeth in iudgement and that before infidels ✠verse 7 Novv certes there is plainely ″ a fault in you that you haue iudgements amōg you Vvhy do you not rather take vvrong vvhy do you not rather suffer fraude ✠verse 8 But your selues doe vvrong and defraude and that to the brethren ✠verse 9 Knovv you not that the vniust shal not possesse the kingdom of God Do not erre Neither fornicatours nor seruers of Idols nor aduouterers nor the effeminat nor the liers vvith mankinde ✠verse 10 nor theeues nor the couetous nor drunkards nor railers nor extorsioners shal possesse the kingdom of God ✠verse 11 And these things certes you vvere but you are vvashed but you are sanctified but you are iustified in the name of our Lord IESVS Christ and in the Spirit of our God ✠verse 12 Al things are lavvful for me but al things are not expedient Al things are lavvful for me but I vvil be brought vnder the povver of none ✠verse 13 The meate to the belly and the belly to the meates but God vvil destroy both it and them and the body not to fornication but to our Lord and our Lord to the body ✠verse 14 But God both hath raised vp our Lord and vvil raise vp vs also by his povver ✠verse 15 Knovv you not that your bodies are the members of Christ Taking therfore the members of Christ shal I make them the members of an harlot God forbid ✠verse 16 Or knovv you not that he which cleaueth to an harlot is made one body For they shal be saith he tvvo in one flesh ✠verse 17 But he that cleaueth to our Lord is one spirit ✠verse 18 Flee fornication Euery sinne vvhatsoeuer a man doeth is vvithout the body but he that doth fornicate sinneth against his ovvne body ✠verse 19 Or knovv you not that your members are the temple of the holy Ghost vvhich is in you vvhom you haue of God and you are not your ovvne ✠verse 20 For you are bought vvith a great price Glorifie and beare God in your body ANNOTATIONS CHAP. VI. 6. Contendeth in iudgement To be giuen much to brabling and litigiousnes for euery trifle to spend a pound rather then lose a peny the Apostle much reprehendeth in Christian men For a Christian man to dravv an other to the iudgements seates and courtes of Heathen Princes vvhich then onely reigned and not to suffer their controuersies and quarels to be taken vp among them selues brotherly and
sacrifices that it hath the force and vertue of al other to be offered for al persons and causes that the others for the liuing and the dead for sinnes and for thankes giuing and for vvhat other necessitie so euer of body or soule Vvhich holy action of Sacrifice they also call the MASSE in plaine vvordes August ser 251. 91. Con. Carthag 2 c. 3. 4. c. â—4 Mileuit c. 12. Leo ep 88. 81 c. 2. Grego li. 2. ep 9 93. c. This is the Apostles and Fathers doctrine God graunt the Aduersaries may find mercie to see so euident and inuincible a truth 21. Partakers of the table Though the faithful people be many vvaies knovven to be Gods peculiar and be ioyned both to him among them selues and also seuered and distinguished from al others that pertaine not to him as vvel Ievves and Pagans as Heretikes and Schismatikes by sundry other external signes of Sacraments doctrine and gouernement yet the most proper and substantial vnion or difference consisteth in the Sacrifice and Altar by vvhich God so specially bindeth his Church vnto him and him self vnto his Church that he acknovvledgeth none to be his that is not partaker of his one onely Table and Sacrifice in his Church and acquitteth him self of al such as ioyne in felovvship vvith any of the Heathen at their Idolatrie or vvith the Ievves at their Sacrifices or vvith Heretikes and Schismatikes at their prophane and detestable table Vvhich because it is the proper badge of their separation from Christ and his Church and an altar purposely erected against Christes Altar Priesthod and Sacrifice is in deede a very sacrifice or as the Apostle here speaketh a table and cuppe of Diuels that is to say wherein the Diuel is properly serued and Christes honour no lesse then * by the altars of Ieroboam or any prophane superstitious rites of Gentilitiâ— defiled And therfore al Catholike men if they locke to haue felovvship with Christ and his members in his body and bloud must deeme of it as of Idolatrie or sacrilegious superstition and abstaine from it and from al societie of the same as good To bie did from Ieroboams calues and the altars in Dan and Bethel and as the good faithful did from the Excelses and from the temple and sacrifices of Samaria Novv in the Christian times vve haue no other Idols but heresies nor Idolothytes but their false seruices shifted into our Churches in steede of Gods true and onely vvorship Cypr. de vnit Ec. nu 2 Hiero. in 11 Osee 8. Amos. in 2. Habat Aug. in ps 80. v. 10. De Ciu. Dei li. 18. c. 51. 23 Al things are lavvful Hitherto the Apostles arguments and examples vvhereby he vvould auert them from the meates offered to Idols seeme plainly to coÌ„demne their fact as Idololatrical or as participant accessory to Idolatrie not onely as of scaÌ„dal giuen to the weake brethren and so no doubt it vvas in that they went into the very temple of the Idols and did vvith the rest that serued the Idols eate and drinke of the flesh and libaments directly offered to the Idol yea and feasted together in the same bankets made to the honour of the same Idols vvhich could not but defile them and entangle them vvith Idolatrie not for that the meate it self vvas iustly belonging to any other but to God or could be defiled made noisome or vnlawful to be eaten but for and in respect of the abuse of the same and detestable dedicating of that to the diuel vvhich belonged not to him but to God alone Of vvhich sacrilegious act that ought not to be partakers as needes they must entering and eating with them in their solemnities to this end hath S. Paul hiâ— her to admonished the Corinthians Novv he declareth that othervvise in prophane feasts it is lavvful to eate vvithout curious doubting or asking vvhether this or that vvere offered meates and in markettes to bye vvhatsoeuer is theresold vvithout scruple and vvithout taking knovvledge vvhether it be of the Idolothytes or no vvith this exception first that if one should inuite him to eate or bye this or that as sacred and offered meates that then he should not eate it lest he should seeme to approue the offering of it to the Idol or to like it the better for the same Secondly vvheÌ„ the vveake brother may take offence by the same For though it be lavvful in it self to eate any of these meates vvithout care of the Idol yet al lavvful things be not in euery time and place expedient to be done CHAP. XI He commendeth them for keeping his Traditions generally 3 and in particular for this that a man praied and prophecied bareheaded a vvoman veiled he bringeth many reasons 17 About another he reprehendeth the riche that at the Charitable supper supped vncharitably as telling them that they receiued therfore vnvvorthely the B. Sacrament 23 telling them that they receiued therfore vnvvorthely the B. Sacrament and shevving them vvhat an heinous sinne that is seeing it is our Lordes body and the representation of his death as he by tradition had taught them verse 1 BE ye folovvers of me as I also of Christ ✠verse 2 And I praise you brethren that in al things you be mindeful of me and as I haue deliuered vnto you you keepe ″ my precepts ✠verse 3 And I vvil haue you knovv that the head of euery man is Christ and the head of the vvoman is the man and the head of Christ is God ✠verse 4 Euery man praying or prophecying vvith his head couered dishonesteth his head ✠verse 5 But ″ euery vvoman praying or prophecying vvith her head not couered dishonesteth her head for it is al one as if she vvere made balde ✠verse 6 For if a vvoman be not couered let her be polled but if it be a foule thing for a vvoman to be polled or made balde let her couer her head ✠verse 7 The man truely ought not to couer his head because he is the image and glorie of God but the vvoman is the glorie of the man ✠verse 8 For the man is not of the vvoman but the vvoman of the man ✠verse 9 For * the man vvas not created for the vvoman but the vvoman for the man ✠verse 10 Therfore ought the vvoman to haue povver vpon her head for the Angels ✠verse 11 But yet neither the man vvithout the vvoman not the vvoman vvithout the man in our Lord. ✠verse 12 For as the vvoman is of the man so also the man by the vvoman but al things of God ✠verse 13 Your selues iudge doth it become a vvoman not couered to pray vnto God ✠verse 14 Neither doth nature if self teach you that a man in deede if he nourish his heare it is an ignominie for him ✠verse 15 but if a vvoman nourish her heare it is a glorie
expressed here in the text And as S. Ambrose in hunc locum and most good authors novv thinke this vvhich he calleth Dominicam coenam is not meant of the B. Sacrament as the circunstances also of the text do giue namely the reiecting of the poore the rich mens priuate deuouring of al not expecting one an other glottony and drunkennesse in the same vvhich can not agree to the holy Sacrament And therfore the Heretikes haue smal reason vpon this place to name the said holy SacrameÌ„t rather the Supper of the Lord then after the maner of the primitiue Church the Eucharist MASSE or Liturgie But by like they vvould bring it to the supper againe or Euening seruice vvhen men be not fasting the rather to take avvay the old estimation of the holines thereof 23. I haue deliuered As al other partes of religion vvere first deliuered by preaching and vvord of mouth to euery Nation conuerted so this holy order and vse of the B. Sacrament vvas by S. Paul first giuen vnto the Corinthians by tradition Vnto vvhich as receiued of our Lord he reuoketh them by this Epistle not putting in vvriting particularly al things pertaining to the order vse and institution as he aftervvard saith but repeating the summe and substance thereof and leauing the residue to his returne But his vvordes and narration here vvritten vve vvil particularly prosecute because the Heretikes make profession to folovv the same in their pretended reformation of the MASSE 23. Ia the night First the Aduersaries may be here conuinced that al the circumstaÌ„ces of time person place vvhich in Christes action are noted neede not to be imitated As that the SacrameÌ„t should be ministred at night to men onely to onely tvvelue after or at supper such like because as S. Cyprian ep â—3 nu â— S. Augustine ep 118. c. 6. note there vvere causes of those accidents in Christ that are not novv to be alleaged for vs. He instituted then this holy act vve do not he made his Apostles Priests that is to say gaue them commission to do and minister the same vve do not he vvould haue this the last act of his life vvithin the bounds of his Passion it is not so vvith vs. he vvould eate and make an end of the Paschal to accomplish the old Lavv that can not be in our action therfore he must needes doe it after supper and at night vve may not do so he excluded al vvomen al the rest of his Disciples al lay men vve inuite al faithful men vvomen In many circunstances then neither vve may imitate Christes first action nor the Heretikes as yet do though they seeme to encline by abandoning other names sauing this calling it Supper to haue it at night and after meate though as is before noted they haue no iust cause to call it so vpon Christ fact seeing the Euangelists do plainely shevv * that the Sacrament vvas instituted after Supper as the Apostle him self here recordeth of the later part in expressâ— speach And most men thinke a long sermon and the vvashing of the Apostles feete came betvvene yea and that the supper vvas quite finished grace said But in al these and such like things the Catholike Church onely by Christes Spirit can tel vvhich things are imitable vvhich not in al his actions â—1 Tooke Christ tooke bread into his hands applying this ceremonie action and benediction to it and did blesse the very element vsed povver and actiue vvord vpon it * as he did ouer the bread and fishes vvhich he multiplied and so doth the Church of God and so do not the Protestants if they folovv their ovvne booke and doctrine but they let the bread cuppe stand a loofe and occupie Christes vvordes by vvay of report and narration applying them not at al to the matter proposed to be occupied and therfore hovvsoeuer the simple people be deluded by the rehersal of the same vvordes vvhich Christ vsed yet consecration benediction or sanctification of bread and vvine they professe they make none at al. At the first alteration of religion there vvas a figure of the Crosse at this vvord He blessed and at the vvorde He tooke there vvas a glosse or rubrike that appointed the Minister to imitate Christs action and to take the bread into his hands aftervvard that vvas reformed and Christes action abolished and his blessing of bread turned to thankes giuing to God 23. Bread Christ made the holy Sacrament of vnleauened bread and al the Latin Church imitateth him in the same as a thing much more agreable to the signification both in it self and in our liues then the leauen Yet our Aduersaries neither folovv Christ S. Paul nor the vvest Church in the same but rather purposely make choise of that kind that is in it self more vnseemely and to the first institution lesse agreable In the other part of the Sacrament they contemne Christ and his Church much more impudently and damnably For Christ and al the Apostles and al Catholike Churches in the vvorld haue euer mixed their wine vvith water for great mysterie and signification specially for that water gushed together vvith bloud out of our Lordes side This our Lord did saith S. Cyprian Ep. 63 ad Cecilium nu 4 7. and none rightly offereth that folovveth not him therein Thus Irenaeus li. 5. c. 1. Iustine Apolog. 2. in fine and al the Fathers testifie the Primitiue Church did and in this sort it is done in al the MASSES of the Greekes S. Iames S. Basils S. Chrisostoms and yet our Protestant pretending to reduce al to Christ vvil not doe as he did and al the Apostles and Churches that euer vvere 24. This is These vvordes being set dovvne not in the person of the Euangelistes or Apostles but expressed as in Christes ovvne person to be said ouer the bread and the like ouer the vvine are the formes of the Sacrament and vvordes of consecration neither is it a Sacrament but as S. Augustine saith vvhen the vvordes come that is to say actiuely and presently be applied to the elements of the same Therfore the Protestants neuer applying these vvordes more then the vvhole narration of the institution nor reciting the vvhole as is said othervvise then in historical maner as if one vvould minister Baptisme neuer apply the wordes of the SacrameÌ„t to the childe but onely read Christes speaches of the same make no Sacrament at al. And that these proper vvordes be the onely forme of this Sacrament and so to be spoken ouer or vpon the bread and vvine S. Ambrose plainly and precisely vvriteth recording hovv far the Euangelists narratiue vvordes do goe and vvhere Christes ovvne peculiar mystical vvordes of consecration begin and so the rest of the fathers Ambro. li. 4. de Sacr. e. 4. c. 9. de init Myster Iusti Apolog. 2. in fine Cypr. de Can. Do. nu 1. 2. Aug. Ser. 28. de
verse 8 For the vvhich cause ″ I beseeche you that you confirme charitie tovvard him ✠verse 9 For therfore also haue I written that I may knovv the experiment of you vvhether in al things you be ″ obedient ✠verse 10 And vvhom you haue pardoned any thing ″ I also For my self also that vvhich I pardoned if I pardoned any thing ″ for you ″ in the person of Christ ✠verse 11 that vve be not ″ circumuented of Satan for vve are not ignorant of his cogitations ✠verse 12 And vvhen I vvas come to Troas for the Gospel of Christ and a doore vvas opened vnto me in our Lord ✠verse 13 I had no rest in my spirit for that I found not Titus my brother but bidding them fare vvel I vvent forth into Macedonia ✠verse 14 And thankes be to God vvho alvvaies triumpheth vs in Christ IESVS and manifesteth the odour of his knovvledge by vs in euery place ✠verse 15 For vve are the good odour of Christ vnto God in them that are saued and in them that perish ✠verse 16 To some in deede the odour of death vnto death but to others the odour of life vnto life And to these things vvho is so sufficient ✠verse 17 For vve are not as very many ″ adulterating the vvord of God but of sinceritie and as of God before God in Christ vve speake ANNOTATIONS CHAP. II. â— This rebuke sufficeth This Corinthian for incest vvas excommunicated and put to penance by the Apostle as appeareth in the former Epistle c. 5. And here order is giuen for his absolution and pardoning Vvherein first vve haue a plaine example and proofe of the Apostolike povver there of binding and here of loosing there of punishing here of pardoning there of retaining sinnes here of remission Secondly vve may hereby proue that not onely amendment ceasing to sinne or repentance in hart and before God alone is alvvaies ynough to obteine ful reconcilement vvhereas vve see here his separation also from the faithful and the Sacraments and from al companie or dealing vvith other Christian men besides other bodily affliction al vvhich called of the Apostle before interitus carnis the destruction of the flesh and named here Rebuke or as the * Greeke word also importeth mulct penaltie correction chastisment were enioyned him by the Apostles commaundement in the face of the Church and by the offender patiently susteined so long Thirdly we see that it lieth in he handes of the Apostles Bishops and spiritual Magistrates to measure the time of such penance or discipline not onely according to the weight of the offence committed but also according to the weaknes of the persons punished and other respectes of time and place as to their wisedom shal be thought most agreable to the parties good and the Churches edification Lastly by this vvhole hardling of the offenders case we may refute the vvicked heresie of the Protestants that vvould make â—he simple beleeue no punishment of a mans ovvne person for sinnes coÌ„mitted nor penance enioyned by the Church nor any paines temporal or satisfaction for our life past to be necessarie but al such things to be superfluous because Christ hath satisfied ynough for all Vvhich Epicurian doctrine is refelled not onely hereby but also by the Prophets Iohn the Baptistes Christes and the Apostles preaching of penance and condigne workes or fruites of repentance to euery man in his ovvne person and not in Christes person onely and by the vvhole life and most plaine speaches and penitential canons of the holy doctors and Councels prescribing times of penance commending penance enioyning penance and continually vsing the word satisfaction in this case through out al their vvorkes as our Aduersaries them selues can not but confesse 8. I beseche you They vvhich at the beginning did beare to much vvith the offender and seemed Ioâ—h to haue him excommunicated in so austere maner yet through their obedience to the Apostle became on the other side so rigorous and so farre detested the malefactor after he vvas excommunicated that the Apostle novv meaning to absolue him vvas glad to intreate and commaund them also to accept him to their companie and grace againe 9. Obedient Though in the last chapter he discharged him self of tyrannical dominion ouer them yet he chalengeth their obedience in al things as their Pastor and Superior and consequently in this point of receiuing to mercie the penitent Corinthian Vvhereby vve see that as the power and authoritie of excommunicating so of absoluing also vvas in S. Paules person though both vvere to be done in the face of the Church els he vvould not haue commaunded or required their obedience 10. I also The Heretikes and others not vvel founded in the Scriptures and antiquitie maruel at the Popes pardons counting them either fruitles or vnlavvful or no elder then S. Gregorie But in deede the authoritie power and right of them is of Christes ovvne vvord and commission principally giuen to Peter and so aftervvard to al the Apostles and in their persons to al the cheefe Pastors of the Church vvhen it vvas said Whatsoeuer you loose in earth shal be loosed in heauen By vvhich commission the holy Bishops of old did cut of large peeces of penance enioyned to offenders and gaue peace grace or indulgence * before they had accomplished the measure of their appointed or deserued punishment and that is to giue pardon And so S. Paul here did tovvardes the Corinthian vvhom he assoiled of mere grace and mercie as the vvord donare or â—endonare doth signifie when he might longer haue kept him in penance and temporall affliction for his offence Vvherof though he had already before God invvardly repented yet vvas he iustly holden vnder this correction for some satisfaction of his fault past during the Apostles pleasure To remit then the temporal punishment or chastisment due to sinners after the offence it self and the guilt therof be forgiuen of God is an Indulgence or pardon vvhich the principal Magistrates of Gods Church by Christes vvarrant and the Apostles example haue euer done being no lesse authorised to pardon then to punish and by imitation of our Maister who forgaue * the aduouteresse and diuers other offenders not only their sinnes but also often the temporal punishments due for the same are as much giuen to mercie as to iustice 10. For you Theodorete vpon this place saith that the Apostle gaue this pardon to the Corinthian at the intercession of the blessed men Timotheus and Titus And we may read in sundrie places of S. Cyprian namely that Indulgences or remissions vvere giuen in the primitiue Church by the mediation of holy Confessors or Martyrs and by coÌ„municating the satisfactorie vvorkes of one to another to vvhich end they gaue their letters to Bishops in the behalfe of diuers their ChristiaÌ„ brethreÌ„ a thing most agreable to the
mutual entercourse that is betvvene the members of Christes mystical body and very ansvverable to Gods iustice * vvhich by supply of the one sort that aboundeth standeth entire in respect of the other sort also that wanteth In vvhich kinde the Apostle confesseth that him self by his suffering and tribulations supplieth the vvantes of such passions as Christ hath to suffer not in his ovvne person but in his body vvhich is his Church Vvherevpon vve inferre most assuredly that the satisfactorie and penal vvorkes of holy Sainctes suffered in this life be communicable and applicable to the vse of other faithful men their fellovv-members in our Lord and to be dispensed according to euery ones necessitie and deseruing by them vvhom Christ hath constituted ouer his familie and hath made the dispensers of his treasures 10. In the person of Christ For that many might of ignorance or pride reproue the practise of Gods Church and her Officers or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort S. Paul doth purposely and precisely tell them that he doth giue pardon as Christes Vicar or as bearing his person in this case and therfore that no man may maruel of his povver herein except he thinke that Christes povver authoritie and commission is not sufficient to release temporal punishment due to sinners And this to be the proper meaning of these vvordes In the person of Christ and not as the Protestants vvould haue it the better to auoid the former conclusion of the Apostles giuing indulgence In the face or sight of Christ you may easily vnderstand by the Apostles like insinuation of Christes povver vvhen he committed this offender to Satan affirming that he gaue that sentence in the name and vvith the vertue or povver of our Lord IESVS CHRIST In al vvhich cases the Protestants blindnes is exceding great vvho can not see that this is not the vvay to extol Christes povver to deny it to his Priests seing the Apostle chalengeth it by that that Christ hath such povver that him self doth it in his name vertue and person So novv in this and in no other name giue Popes and Bishops their pardons Vvhich pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen is not so great a matter as the remission of the sinne it self vvhich yet the Priests * by expresse commission do also remitte 11. Circumuented of Satan Vve may see hereby that the dispensation of such discipline and the releasing of the same be put into the povver and handes of Gods ministers to deale more or lesse rigorously to pardon sooner or later punish longer or shorter vvhile as shal be thought best to their vvisedom for the end of al such correction or pardoning must be the saluation of the parties soul as the Apostle noted 1 Cor. 5 5. Vvhich to some and some certaine times may be better procured by rigour of discipline then by indulgence to some others by leuitie and humane dealing so pardoning of penance is called in old Councels rather then by ouermuch chastisemeÌ„â— for consideration vvhereof in some ages of the Church much discipline great penance and satisfaction vvas both enioyned and also vvillingly susteined and then vvas the lesse pardoning and fevver indulgences because in that voluntary vse and acceptation of punishment and great zeale and feruor of spirit euery man fulfilled his penancÌ„e and fevv asked pardon Novv in the fall of deuotion and lothsomnes that men commonly haue to do great penance though the sinnes be far greater then euer before yet our holy mother the Church knovving vvith the Apostle the cogitations of Satan hovv he vvould in this delicate time driue men either to desperation or to forsake Christ and his Church and al hope of saluation rather then they vvould enter into the course of canonicall discipline enioyneth small penance and seldom vseth extremitie vvith offenders as the holy Bishops of the primitiue Church did but condescending to the vveaknes of her children pardoneth exceding often and much not onely al enioyned penance but also al or great partes of vvhat punishment temporal so euer due or deserued either in this vvorld or in the next As for the Heretikes vvhich neither like the Churches lenitie and pardoning in these daies nor the old rigor of the primitiue Church they be like to the Ievves â— that condemned Iohn the Baptist of austeritie and Christ of to much freedom and libertie not knovving nor liking in deede either Christes ordinance and commission in binding or loosing or his prouidence in the gouernement of the Church 17. Adulterating The Greeke vvord signifieth to make commoditie of the vvord of God as vulgar Vinteners do of their vvine Vvhereby is expressed the peculiar trade of al Heretikes and exceding proper to the Protestants that so corrupt Scriptures by mixture of their ovvne phantasies by false traÌ„slations glosses colorable and pleasant commentaries to deceiue the tast of the simple as tauerners and tapsters do to make their vvines salable by manifold artificial deceites The Apostles contrarievvise as all Catholikes deliuer the Scriptures and vtter the vvord of God sincerely and entirely in the same sense and sort as the fathers left them to the Church interpreting them by the same Spirit by vvhich they vvere vvritten or spoken CHAP. III. Lest the Iudaical false Apostles should obiect againe that he praiseth him self he saith that the Corinthians are his commendation and they in their hartes being iustified by his ministerie he thereof inferreth that the ministers of the nevv Testament are farre more glorious them they of the old 12 and our people more lightened then theirs verse 1 BEGIN we againe to commend our selues or do vve neede as certaine epistles of commendation to you or from you ✠verse 2 Our epistle you are vvritten in our hartes vvhich is knovven and read of al men ✠verse 3 being manifested that you are ″ the epistle of Christ ministred by vs vvritten not vvith inke but vvith the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart ✠verse 4 And such confidence vve haue by Christ God ✠verse 5 not that vve be sufficient to thinke any thing ″ of our selues as of our selues but our sufficience is of God ✠verse 6 Vvho also hath made vs meete ministers of the nevv â—estament not in the letter but in the Spirit For ″ the letter killeth but the Spirit quickeneth ✠verse 7 And if the ministration of death with letters figured in stones vvas in glorie so that the children of Israël could not behold the face of Moyses for the glorie of his countenaÌ„ce that is made void ✠verse 8 how shal not the ministration of the Spirit be more in glorie ✠verse 9 For if the ministratioÌ„ of damnation be in glorie
Irenaeus li. 3. c. 2. 3. 4. tried truth from falsehod and condemned old Heretikes prouing Marcion Valentine Cerdon Menander and such like false Apostles because they came in with their nouelties long after the Church was settled in former truth Sixthly This curse or execration pronounced by the Apostle toucheth not onely the Galatians or those of the Apostles time that preached othervvise then they did but it perteineth to al times preachers and teachers vnto the worldes end and it concerneth then as Vincentius Lirinensis saith that preach a new faith or change that old faith which they receiued in the vnitie of of the Catholike Church To preach any thing to Christian Catholike men saith he besides that vvhich they haue receiued neuer vvas it lavvful neuer is it nor neuer shal it be lavvful to say anathema to such it hath been and is and shal be alvvaies behooful So S. Augustine by this place holdeth al accursed that draw a Christian man from the societie of the whole Church to make the seueral part of any one sect that call to the hidden conuenticles of Heretikes from the open and knovven Church of Christ that allure to the priuate from the common finally al that draw with chatting curiositie the children of the Catholike Church by teaching any thing besides that they found in the church ep 48. Psal 103. Con. 2. mentioning also that a Donatist feined an Angel to haue admonished him to call his frende out of the Communion of the Catholike Church into his sect and he saith that if it had been an Angel in deede yet should he not haue heard him Lastly S. Hierom vseth this place wherein the Apostle giueth the curse or anáthema to al false teachers not once but tvvise to proue that the zeale of Catholike men ought to be so great tovvard al Heretikes and their doctrines that they should giue them the anáthema though they vvere neuer so deere vnto them In which case saith this holy Doctor I would not spare mine ovvne parents Ad Pammach c. 3. cont Io. Hieros 18. To see Peter In what estimation S. Peter was with this Apostle it appeareth seing for respect and honour of his person and of duety as Tertullian de praescript saith notvvithstanding his great affaires Ecclesiasticall he vvent so farre to see him not in vulgar maner but as S. Chrysostom noteth the Greeke word to import to behold him as men behold a thing or person of name excellencie and maiestie for vvhich cause and to fill him self with the perfect vew of his behauiour he abode with him fiftene daies See S. Hierom ep 10◠ad Paulinum to ◠who maketh also a mysterie of the number of daies that he taried with S. Peter See S. Ambrose in Comment huius loci and S. Chrysostome vpon this place and ho. 87 in Ioan. CHAP. II. He telleth furth the storie begonne in the last chapter and hovv he reprehended Peter 15 and then specially vrgeth the ensample of the Christian Ievves vvho sought vnto Christ for iustification and that by vvarrant also of their Lavv it self as also because othervvise Christs death had been needles verse 1 THEN after fourtene yeres I vvent vp againe to Hierusalem vvith Barnabas taking Titus also vvith me ✠verse 2 And I vvent vp according to reuelation and ″ cōferred with them the Gospel which I preach among the Gentiles but apart with thē that seemed to be something lest perhaps ″ in vaine I should runne or had runne ✠verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised ✠verse 4 but because of the false brethren craftely brought in vvhich craftely came in to espie our libertie that vve haue in Christ IESVS that they might bring vs into seruitude ✠verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you ✠verse 6 But of them that seemed to be something vvhat they vvere sometime it is nothing to me * God accepteth not the person of man for to me they that seemed to be something ″ added nothing ✠verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as ″ to Peter of the circumcision ✠verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils ✠verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers ″ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision ✠verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe ✠verse 11 And vvhen Cephas vvas come to Antioche ″ I resisted him in face because he vvas ″ reprehensible ✠verse 12 For before that certaine came from Iames he did eate vvith the Gentiles but vvhen they vvere come he vvithdrevv and separated him self fearing them that vvere of the circumcision ✠verse 13 And to his simulation cōsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation ✠verse 14 But vvhen I savv that they vvalked not rightly to the veritie of the Gospel I said to Cephas before them al If thou being a Ievve liuest Gentile-like not Iudaically hovv doest thou compel the Gentils to Iudaize ✠verse 15 Vve are by nature Ievves and not of the Gentils sinners ✠verse 16 But knovving that * man is not iustified by the vvorkes of the Lavv but by the faith of IESVS Christ we also beleeue in Christ IESVS that we may be iustified by the faith of Christ and not by the vvorkes of the Lavv for the vvhich cause by the workes of the Law no flesh shal be iustified ✠verse 17 But if seeking to be iustified in Christ our selues also be found sinners is Christ then a minister of sinne God forbid ✠verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour ✠verse 19 For I by the Lavv am dead to the Law that I may liue to God vvith Christ I am nailed to the crosse ✠verse 20 And I liue novv not I but Christ liueth in me And that that I liue novv in the flesh I liue in the faith of the sonne of God who loued me deliuered him self for me ✠verse 21 I cast not avvay the grace of God For if iustice be by the Lavv then Christ died in vaine ANNOTATIONS CHAP. II. ◠Conferred vvith them Though S. Paul vvere taught his Gospel of God and not of man and had an extraordinarie calling by Christ him self yet by reuelation he vvas sent to Hierusalem to conferre the said Gospel which he preached vvith his elders the ordinarie Apostles and Rulers of the Church to put both
Catholike Church that is to say that visible companie of Christians vvhich hath euer had and by good records can proue they haue had a continual ordinarie succession of Bishops Pastors and Doctors to be the onely true Church and these other good fellovves that for many vvorldes or ages together can not shevv that they had any one Bishop or ordinarie yea or extraordinaâ—â—e officer for them and their sect to be an adulterous Heretical generation And this place of the Apostle assuring to the true Church a perpetual visible continuance of Pastors and Apostles or their successors vvarranted the holy fathers to trie al Heretikes by the most famous succession of the Popes of Rome So did S. Irenaeus li. 3. c. 3. Tertullian in prascript Optatus li. 2 cont Parm. S. Augustine in ps cont part Donat. et cont ep Manich. c. 4. et ep 165. Epiph. har 27. and others 14. With euery vvinde The special vse of the spiritual Gouernours is to keepe vs in vnitie and constancie of the Catholike faith that vve be not carried avvay vvith the blast or vvind of euery heresie Vvhich is a very proper note of sectes and nevv doctrines that trouble the infirme vveaklings of the Church by certaine seasons of diuerse ages as sometime the Arians then the Manichees an other time the Nestorians then the Lutherans Caluinists and such like vvho at diuers times in diuers places haue blovven diuers blastes of flase doctrine CHAP. V. He continueth his exhortation to good life 5 assuring them against al deceiuers that no committer of mortal sinne shal be saued considering that for such sinnes it is that the Heathen shal be damned â— that Christians must rather be the light of al others 22 Them he commeth in particular and exhorteth husbands and vviues to do their duety one tovvardes the other by the example of Christ and his obedient and beloued spouse the Church verse 1 BE ye therfore folovvers of God as most deere children ✠verse 2 and * walke in loue as Christ also loued vs and deliuered him self for vs an oblation and host to God in an odour of svvetenes ✠verse 3 But * fornication and al vncleannes or auarice let it not so much as be named among you as it becommeth sainctes ✠verse 4 or filthines or foolish talke or scurrilitie being to no purpose but rather giuing of thankes ✠verse 5 For vnderstanding knovv you this that no fornicatour or vncleane or couetous person vvhich is the seruice of Idols hath inheritance in the kingdom of Christ and of God ✠verse 6 Let no man seduce you vvith vaine vvordes For for these things commeth the anger of God vpoÌ„ the children of diffidence ✠verse 7 Become not therfore partakers vvith them ✠verse 8 For you vvere sometime darkenes but novv light in our Lord. Vvalke as children of the light ✠verse 9 for the fruite of the light is in al goodnes and iustice and veritie ⊢ ✠verse 10 prouing vvhat is vvel pleasing to God ✠verse 11 and communicate not vvith the vnfruitful vvorkes of darkenes but rather reproue them ✠verse 12 For the things that are done of them in secrete it is shame euen to speake ✠verse 13 But al things that are reproued are manifested by the light for al that is manifested is light ✠verse 14 for the vvhich cause he saith Rise thou that sleepest and arise from the dead and Christ vvil illuminate thee ✠verse 15 See therfore brethren how you vvalke vvarily not as vnvvise but * as vvise ✠verse 16 redeeming the time because the daies are euil ✠verse 17 Therfore become not vnvvise but * vnderstanding vvhat is the vvil of God ✠verse 18 And be not drunke vvith vvine vvherein is rioteousnes but be filled vvith the Spirit ✠verse 19 speaking to your selues in psalmes hymnes and spiritual canticles chauÌ„ting and singing in your hartes to our Lord ✠verse 20 giuing thankes alvvaies for al things in the name of our Lord IESVS Christ to God the Father ✠verse 21 Subiect one to an other in the feare of Christ ✠verse 22 Let * vvomen be subiect to their husbandes as to our Lord ✠verse 23 because * the man is the head of the woman as Christ is the head of the CHVRCH Him self ″ the sauiour of his body ✠verse 24 But as the CHVRCH is subiect to Christ so also the vvomen to their husbands in al things ✠verse 25 Husbands loue your vviues as Christ also ″ loued the CHVRCH and deliuered him self for it ✠verse 26 that he might sanctifie it cleansing it by the lauer of vvater in the vvord ✠verse 27 that he might present to him self a glorious CHVRCH not hauing spot or wrinkle or any such thing but that it may be holy and vnspotted ✠verse 28 So also men ought to loue their vviues as their ovvne bodies He that loueth his vvife loueth him self ✠verse 29 For no man euer hated his ovvne flesh but he nourisheth cherisheth it ″ as also Christ the CHVRCH ✠verse 30 because vve be the members of his body of his flesh of his bones ✠verse 31 For this cause shal maÌ„ leaue his father mother and shal cleane to his vvife and they shal be tvvo in one flesh ✠verse 32 ″ This is a great sacrameÌ„t but I speake in Christ and in the CHVRCH ✠verse 33 Neuertheles you also euery one let eche loue his vvife as him self and let the vvife feare her husband ⊢ ANNOTATIONS CHAP. V. 21. Sauiour of his body None hath saluation or benefite by Christ that is not of his body the Church And vvhat Church that is S. Augustine expresseth in these vvordes The Catholike Church onely is the body of Christ vvhereto she is â—ead out of this body the Holy Ghost quickeneth no man And a litle after He that vvil haue the Spirit let him bevvare he remains not out of the CHVRCH let him bevvare he enter not into it fâ—inedly August ep 50 ad Bonifacium comitem in fine 24. Subiect to Christ The CHVRCH is alvvaies subiect to Christ that is not onely vnder him but euer obedient to his vvordes and commaundement Vvhich an euident and inuincible demonstration that she neuer rebelleth against Christ neuer falleth from him by error Idolatrie or false vvorship as the Heretikes novv and the Donatistes of old did teach 25. Loued the Church Loe Christes singular loue of the CHVRCH for vvhich onely the members thereof he effectually suffered his Passion and for vvhose continual cleansing and purifying in this life he instituted holy Baptisme and other Sacraments that at length in the next life it may become vvithout al spot vvrinkle or blemish for in this vvorld by reason of the manifold infirmities of diuers her members she can not be vvholy vvithout sinne but must
degentes is bold to call the Emperour Constantius being an Arian Heretike Antichrist for making him self Principem Episcoporum Prince ouer the Bishops and President of Ecclesiastical iudgements c. The other cause is for impugning Christes Priesthod vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse instituted for the commemoration of his death for the external exhibition of godly honour to the B. Trinitie vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked And by these tvvo things you may easily perceiue that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation then euer any before their special heresie being against the spiritual Primacie of Popes and Bishops and against the sacrifice of the altar in vvhich tvvo the soueraintie of Christ in earth consisteth 6. What letteth S. Augustine li. 20 c. 19 de ciuit del professeth plainely that he vnderstandeth not these vvordes not that that folovveth of the mysterie of iniquitie and least of al that vvhich the Apostle addeth Only that he vvhich holdeth novv do hold c. Vvhich may humble vs al and stay the confident rashnes of this time namely of Heretikes that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting and therfore referreth them to his former talke The mysterie of iniquitie is coÌ„monly referred to Heretikes vvho vvorke to the same and do that that Antichrist shal do but yet not openly but in couert and vnder the cloke of Christes name the Scriptures the vvord of the Lord shevv of holines c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation and Satan novv seruing his turne by Heretikes vnderhand shal tovvard the last end vtter reueale bring him forth openly and that is here to be reuealed that is to appeare in his ovvne person These other vvordes Only that he vvhich novv holdeth hold Some expound of the Emperour during vvhose continuance in his state God shal not permit Antichrist to come meaning that the very Empire shal be vvholy desolate destroied and taken avvay before or by his comming vvhich is more then a defection from the same vvhereof vvas spoken before for there shal be a reuolt from the Church also but it shal not be vtterly destroied Others say that it is an admonition to al faithful to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them til they that novv pretend religion and the Gospel end in a plaine breach reuolt and open apostasie by the appearance of Antichrist vvhom al Heretikes serue in mysterie that is couertly and in the Diuels meaning though the vvorld seeth it not nor them selues at the beginning thought it as novv euery day more more al men perceiue they tend to plaine Atheisme and Antichristianisme 9. In al povver Satan vvhose povver to him is abridged by Christ shal then â—e let loose and shal assist Antichrist in al maner of signes vvonders and false miracles vvhereby many shal be seduced not only Ievves But al such as be deceiued and caried avvay by vulgar speache only of Heretikes that can vvorke no miracles much more shal folovv this man of sinne doing so great vvonders And such both novv do solovv Heretikes and then shal receiue Antichrist that deserue so to be forsaken of God by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church vvhere onely is the Charitie of truth as the Apostle here speaketh 15. Traditions Not onely the things vvritten and set dovvne in the holy Scriptures but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition be so here approued and els vvhere in the Scripture it self that the Heretikes purposely guilfully and of il coÌ„science that belike reprehendeth them refraine in their translations from the Ecclesiastical and most vsual vvord Tradition euer-more vvhen it is taken in good part though it expresse most exactly the signification of the Greeke vvord but vvhen it soundeth in their fond phantasie against the traditions of the Church as in deede in true sense it neuer doth there they vse it most gladly Here therfore and in the like places that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle they translate it Instructions Constitutions Ordinances and vvhat they can inuent els to hide the truth from the simple or vnvvarie Reader vvhose translations haue no other end but to beguile such by art and conueiance But S. Chrysostom ho. 4 in 1 Thes 2. and the other greeke scholies or commentaries say herevpon both vvritten and vnvvritten precepts the Apostles gaue by tradition and both be vvorthy of obseruation S. Basil De Sp. Sancto c. 29 in principio thus I account it Apostolike to continevv famely euen in vnvvritten traditions and to proue this he alleageth this place of S. Paul In the same booke c. 17 he saieth If vve once go about to reiect vnvvritten customs as things of no importance vve shal are vve be avvare doe damage to the principal partes of the faith and bring the preaching of the Gospel to a naked name And for example of these necessarie traditions he nameth the signe of the Crosse praying tovvards the east the vvords spoken at the eleuatioÌ„ of sheavving of the holy Eucharist vvith diuerse cerimonies vsed before after the consecration the halovving of the sont the blessing of the oile the anointing of the baptized vvith the same the three immersions into the font the vvordes of abrenuntiatioÌ„ and exorcismes of the partie that is to be baptised c. Vvhat scripture saith he taught these and such like none truly al comming of secret and silent tradition vvherevvith our fathers thought it meete to couer such mysteries S. Hierom Dialog cont Lucif c. 4. et ep 28 ad Liâ—iniuÌ„ reckeneth vp diuers the like traditioÌ„s vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries S. Augustine esteemeth the Apostolike traditions so much that he plainely affirmeth in sundrie places not onely the obseruation of certaine festiuities fastes ceremonies whatsoeuer other solemnities vsed in the Catholike Church to be holy profitable and Apostolike though they be notvvritten at al in the scriptures but he often also vvriteth that many of the articles of our religion and pointes of highest importance are not so much to be proued by scriptures as by tradition namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized if it vvere not an Apostolical tradition De Gen. ad lit li.
not blame checke or reprehension of men as some to make the fault seeme lesse vvould haue it but iudgement or eternal damnatioÌ„ which is a heauy sentence God graunt al maried Priests and Religious may consider their lamentable case Vvhat a greuous sinne it is see S. Ambrose ad virginem lapsam cap. 5 8. 12. Their first faith Al the auncient fathers that euer wrote commentaries vpon this Epistle Greeke and Latin as S. Chrysostom Theodorete Oecumenius Theophylactus Primasius S. Ambrose Ven. Bede Haimo Anselme and the rest also al others that by occasion vse this place as the 4 Councel of Carthage ca. 104. and the 4 of Toleto c. 55. S. Athanasius li. de virginitate S. Epiphanius har 48. S. Hierom cont Iouinianum li. 1. c. 7. in c. 44. Ezech. prope finem S. Augustine in exceding many places al these expound the Apostles vvordes of the vovv of Chastitie or the faith and promis made to Christ to liue continently What is to breake their first faith â— saith S. Augustine They vovved and performed not In ps 75. prope finâ—m Againe in an other place They breake their first faith that stand not in that vvhich they vovved Li. de Sancta virgin c. 33. Againe he and aâ— the fathers vvith him in Carthage Councel before named If any vvidovves how yong so euer they vvere left of their husbands deceased haue vovved them selues to God left their laical habite and vnder the testimonie of the Bishop and Church haue appeared in religious vveede and aftervvard goâ— any more to secular mariage according to the Apostles sentence they shal be damned because they vvere so bold to make void the faith or promis of Chastitie which they vovved to our Lord. So saith he and 215 fathers moe in that Councel And this promis of chastitie is called faith because the fidelitie betvvixt maried persons is ordinarily called of holy writers faith and the vovv of chastitie made to God ioyneth him the persons so vovving as it vvere in mariage so farre that if the said persons breake promis they are counted and called in the last alleaged Councel Gods adulterers In the 3 to the Romanes also and often els vvhere faith is taken for promis or fidelitie And that it is so taken here the vvordes irritum facere to frustrate and make void do proue for that terme is commonly vsed in matter of vovv promis or compacte Gen. 17. Num. 30. This promis is called here prima fides the first faith in respect of the later promis vvhich vovvbreakers make to them vvith vvhom they pretend to marrie So saith S. Augustine li. de bono viduit c. 8. 9. and Innocentius 1 ep 2 â—ap 13. to 1. Conâ— And this is the onely natiue euident and agreable sense to the circumstance of the letter And the vaine euasion of the Heretikes to saue the Apostate-Monkes Friers Nunnes and Priests from damnation for their pretended mariages is friuolous to vvit that first faith here signifieth the faith of Baptisme or Christian beleefe not the promis or vovv of Chastitie But vve aske them if this faith of Baptisme be broken by mariage or no. For the text is plaine that by intending to marie they breake their faith and by breaking their faith they be damned if they die vvithout repentance In truth vvhich vvay so euer they writhe them selues to defend their sacrilege or pretended mariages they lose their labour and struggle against their ovvne conscience and plaine Scripture 14. I vvil the yonger He speaketh of such yong ones as vvere yet free For such as had already made vovv neither could they vvithout damnation marie vvere they yong or old nor he vvithout sinne commaund or counsel them to it Neither as S. Hierom proueth to Gerontia and S. Chrysostom vpon this place doth he precisely commaund or counsel the yong ones that vvere free to marie or absolutely forbid them to vovv chastitie God for bid say they But his speach conteineth onely a vvise admonition to the frailer sort that it vvere farre better for them not to haue vowed at all but to haue maried againe then to haue fallen to aduoutrie and Apostasie after profession Vvhich is no more but to preferre second mariage before fornication and a good warning that they vvhich are to professe looke wel vvhat they do S. Paules experience of the fall of some yong ones to mariage caused him to giue this admonition here as also that before that none should be receiued to the Churches almes vnder threescore yeres of age Not forbidding the Church for euer to accept any vovves of vvidowes or virgins til that age as the Heretikes falsely affirme but shewing vvhat vvas meete for that time and the beginning of Christianitie vvhen as yet there vvere no Monasteries builded no prescript rule no exact order of obedience to Superiors but the professed as S. Paul here noteth coursed wandered vp and downe idly as novv our professed virgins or Nunnâ—s do not neither can do Of vvhom therfore vvhere discipline is obserued there is no cause of such danger Besides that vvidowes hauing had the vse of carnal copulation before are more dangerously tempted then virgins that are brought vp from their tender age in pietie and haue no experience of such pleasures See S. Ambrose li. de viduis prouing by the example of holy Anna vvho liued a vvidow euen from her youth til 80 yeres of age in fasting and praying night and day that the Apostle doth not here without exception forbid al yong vvidowes to vow yea he esteemeth that profession in the yonger women much more laudable glorious and meritorious See his booke de Viduis in initio 15. After Satan Vve may here learne that for those to marie vvhich are professed is to turne backe after Satan For he speaketh of such as vvere maried coÌ„trarie to their vow And herevpon vve call the Religious that marie as Luther Bucer Peter martyr and the rest Apostataes More vve learne that such yong ones haue no excuse of their age or that they be vehemently tempted and burne in their concupiscences or that they haue not the gift of Chastitie For notvvithstanding al these excuses these yong professed vvidowes if they marie go backvvard after Satan and be Apostataes damned except they repent For as for the Apostles vvordes to the Corinthians It is better to marie then to burne Vve haue before declared out of the fathers and here vve adde that it pertaineth onely to persons that be free and haue not vowed to the contrarie as S. Ambrose li. ad virg laps c. 5. S. Augustine de bono vid. c. 8. and S. Hierom li. 1. cont Iouin c. 7. expound it The Heretikes of our time thinke there is no remedie for fornication or burning but mariage and so did S. Augustine vvhen he was yet a Manichee Putaâ—am me miserum c. I thought saith he li. 6. Confes
✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
that are in dispersion greeting ✠verse 2 Esteeme it my brethren al ioy vvhen you shal fall into diuers tentatiōs ✠verse 3 knovving that * the probatiō of your faith vvorketh patience ✠verse 4 And let patience haue a perfect vvorke that you may be perfect entire failing in nothing ✠verse 5 But if any of you lacke vvisedom let him aske of God who giueth to al men aboundantly and vp braideth not and it shal be giuen him ✠verse 6 But * let him ◠aske in faith nothing doubting for he that doubteth is like to a vvaue of the sea vvhich is moued caried about by the vvinde ✠verse 7 therfore let not that man thinke that he shal receiue any thing of our Lord. ✠verse 8 A man double of minde is inconsant in al his vvaies ✠verse 9 But let the humble brother glorie in his exaltation ✠verse 10 and the riche in his humilitie because * as the floure of grasse shal he passe ✠verse 11 for the sunne rose vvith heate parched the grasse and the floure of it fel avvay and the beautie of the shape thereof perished so the riche man also shal vvither in his vvaies ✠verse 12 Blessed is the man suffereth tentation for vvhen he hath been proued he shal receiue the crovvne of life vvhich God hath promised to them that loue him ⊢ ✠verse 13 ″ Let no man vvhen he is tempted say that he is tempted no man ✠verse 14 But euery one is tempted of his ovvne cōcupiscence abstracted and allured ✠verse 15 Aftervvard ″ concupiscence vvhen it hath cōceiued bringeth forth sinne but ″ sinne vvhen it is consummate ingendreth death ✠verse 16 Do not erre therfore my deerest brethren ✠verse 17 Euery best gift and euery perfect gift is from aboue descending from the Father of lightes vvith vvhom is no transmutation nor shadovving of alteration ✠verse 18 Voluntarily hath he begotten vs by the vvord of truth that vve may be some beginning of his creature ⊢ ✠verse 19 You knovv my deerest brethren And * let euery man be svvift to heare but slovv to speake and slovv to anger ✠verse 20 For the anger of man vvorketh not the iustice of God ✠verse 21 For the vvhich thing casting avvay al vncleannesse and aboundance of malice in meekenesse receiue the engraffed vvord vvhich is able to saue your soules ⊢ ✠verse 22 But * be doers of the vvord and not hearers only deceauing your selues ✠verse 23 For if a man be a hearer of the vvord and not a doer he shal be compared to a man beholding the countenance of his natiuitie in a glasse ✠verse 24 For he considered him self and vvent his vvay and by and by forgat vvhat an one he vvas ✠verse 25 But he that hath looked in ″ the lavv of perfect libertie and hath remained in it not made a forgetful hearer but a doer of the vvorke this man shal be blessed in his deede ✠verse 26 And if any man thinke him self to be religious not bridling his tong but seducing his hart this mans religion is vaine ✠verse 27 ″ Religion cleane and vnspotted vvith God and the Father is this to visite pupilles and vvidovves in their tribulation to keepe him self vnspotted from this vvorld ⊢ ANNOTATIONS CHAP. I. 6. Aske in faith nothing doubting The Protestants vvould proue by this that no man ought to pray vvithout assurance that he shal obtaine that vvhich he asketh Where the Apostle meaneth nothing els but that the asker of lavvful things may not either mistrust Gods povver and hability or be in diffidence and despaire of his mercie but that our doubt be onely in our ovvne vnworthinesse or vndue asking 13. Let no man say that he is tempted of God Vve see by this that vvhen the Scriptures as in the Pater noster and other places seeme to say that God doth sometimes tempt vs or leade vs into tentation they meane not that God is any vvaies the author causer or mouer of any man to sinne but onely by permission and because by his gratious povver he keepeth not the offender from tentations Therfore the blasphemie of Heretike making God the author of sinne is intolerable See S. August ser 9. de diuers c. 9. 13. God is not a tempter of euils The Protestants as much as they may to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God for other tentations God doth send to trie mens patience and proue their faith take and translate the vvord passuely in this sense that God is not tempted by our euils Vvhere more consonantly to the letter and circumstance of the vvordes before after as agreably to the Greeke it should be taken actiuely as it is in the Latin that God is no tempter to euil for being taken passiuely there is no coherence of sense to the other vvordes of the Apostle 15. Concupiscence vvhen it hath conceiued Concupiscence vve see here of it self is not sinne as Heretikes falsely teach but vvhen by any consent of the minde vve do obey or yeld to it then is sinne ingendred and formed in vs. 15. Sinne consummate ingendreth death Here vve see that not al sinne nor al consent vnto concupiscence is mortal or damnable but vvhen it is consummate that is vvhen the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiscence moueth or inciteth vs. 25. The lavv of perfect libertie The lavv of the Gospel and grace of Christ is called the lavv of libertie in respect of the yoke and burden of the old carnal ceremonies and because Christ hath by his bloud of the nevv Testament deliuered all that obey him from the seruitude of sinne and the Diuel But not as the Libertines and other Heretikes of this time vvould haue it that in the nevv Testament euery man may follovv his ovvne liking and conscience may choose vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers or no. 27. Religion cleane True religion standeth not onely in talking of the Scriptures or onely faith or Christes iustice but in puritie of life and good vvorkes specially of charitie and mercie done by the grace of Christ This is the Apostolical doctrine and far from the Heretical vanitie of this time CHAP. II. Against acception of person 10 From al and euery sinne vve must absteine hauing in al our vvordes and deedes the Iudgement before our eies vvherein vvorkes of mercie shal be required of vs 14 and onely faith shal not auaile vs. 18 And that the Catholike by his vvorkes shevveth that he hath faith vvhereas the Heretikes hath no more faith than the Diuel talke he of faith neuer so much and of iustification thereby onely by the
B Ladie the perpetual virgin MARIE Hovvbeit some good authors say that their mother Marie vvas the natural sister of our Ladie and that therfore they are called Fratres Domini the brethren of our Lord. Hovvsoeuer that be three of them are reckened amoÌ„g the 12. Apostles Iames and Simon Cananaeus and Iude. Yea and that they vvere somevvhat more then Apostles though lesse then Peter S. Paul signifieth vvhere he saith speaking of him self and Barnabas As also the other Apostles and the brethren of our Lord and Cephas 1. Cor. 9. And as S. Luke calleth this Iude Iude of Iames so he calleth him self in this Epistle of his Iude the seruant of Iesus Christ and the brother of Iames. S. Matthevv and S. 〈…〉 as Lebbaeus also in the Greeke His feast and his 〈…〉 Church keepeth Octob. 28. called Simon and Iudes day His Epistle is an 〈◊〉 against aâ— heretikes as it vvere a Commentarie of 2 Pet. 2. and namely as * â— Aug. hath told vs against those vvhich misconstred S. Paules Epistles and held Only faith vvhom he calleth therfore Men that transferre or 〈…〉 grace of God into rioâ—ousnes v. 4. exhorting Catholikes to be constant and 〈◊〉 from their old faith and to contend for the keeping thereof v. 3. 〈…〉 heretikes â— saith he segregate them selues from the Church and from 〈…〉 v. 19. THE CATHOLIKE EPISTLE OF IVDE THE APOSTLE He exhorteth them to stand to their old faith shâ—vving them by examples that it is damnable not to continue and be constant 8 inueighing against the lecherie blasphemie apostasie banketing of the heretikes 14 and that their damnation vvas long foretold 17 Catholikes therfore to be vnmoueable to reproue the obstinate to recouer al not desperate to confirme the vveake and to liue them selues vertuously and vvithout mortal sinne vvhich by Gods grace they may doe verse 1 IVDE the seruant of IESVS Christ and brother of Iames to them that are in God the Father beloued and in IESVS Christ preserued and called ✠verse 2 Marcie to you and peace and charitie be accomplished ✠verse 3 My deerest taking al care to vvrite vnto you of your common saluation I thought it necessarie to vvrite vnto you beseeching you to contend for the faith once deliuered to the sainctes ✠verse 4 For there are certaine men secretely entred in vvhich vvere long ago prescribed vnto this iudgement impious transferring the grace of our God into riotousnes and denying the onely Dominator and our Lord IESVS Christ ✠verse 5 * But I vvil admonish you that once knovv al things that IESVS sauing the people out of the land of Aegipt * secondly destroied them vvhich beleeued not ✠verse 6 But the Angels vvhich kept not their principalitie but forsooke their owne habitation he hath reserued vnder darkenesse in eternal bondes vnto the iudgment of the great day ✠verse 7 As * Sodom and Gomorrhe and the citie adioyning in like maner hauing fornicated and going after other flesh vvere made an example sustaining the paine of eternal fire ✠verse 8 In like maner these also defile the flesh and despise dominion blaspheme maiestie ✠Vvhen Michael the Archangel disputing vvith the Diuel made altercation ″ for the body of Moyses he durst not inferre iudgment of blasphemie but said Our Lord commaund ' thee ✠verse 10 But these vvhat things so euer certes they are ignorant of ″ they blaspheme and vvhat things so euer naturally as dumme beastes they knovv in those they are corrupted ✠verse 11 Vvo vnto them vvhich ' haue gone in the vvay of * ″ Caâ—n and vvith the errour of * Balaam haue for revvard povvred out them selues and haue perished in the contradiction of Corè ✠verse 12 These are in their bankets spottes feasting together vvithout feare feeding them selues cloudes vvithout vvater vvhich are caried about of vvindes trees of autumne vnfruiteful tvvise dead plucked vp by the rootes ✠verse 13 raging vvaues of the sea foming out their ovvne confusions vvandering starres to vvhom the storme of darkenesse is reserued for euer ✠verse 14 And of these prophecied Enoch the seuenth from Adam saying Behold our Lord is come in his holy thousandes ✠verse 15 to doe iudgement against al and to reproue al the impious of al the vvorkes of their impietie vvherby they haue done impiously and of al the hard thinges vvhich impious sinners haue spoken against him ✠verse 16 These are murmurers ful of complaintes vvalking according to their ovvne desires and their mouth speaketh pride admiring persons for gaine sake ✠verse 17 But you may deerest be mindeful of the vvordes vvhich haue been spoken before by the Apostles of our Lord IESVS Christ ✠verse 18 vvho told you * that in the last time shal come mockers according to their ovvne desires vvalking in impieties ✠verse 19 ″ These are they vvhich segregate them selues sensual hauing not the Spirit ⊢ ✠verse 20 But you my deerest building your selues vpon our ' most holy faith in the holy Ghost praying ✠verse 21 keepe your selues in the loue of God expecting the mercie of our Lord IESVS Christ vnto life euerlasting ✠verse 22 And these certes reproue being iudged ✠verse 23 but them saue pulling out of the fire And on other haue mercie in feare hating also that vvhich is carnal the spotted cote ✠verse 24 And to him that is able to preserue you vvithout sinne and to sette you immaculate before the sight of his glorie in exultation in the comming of our Lord IESVS Christ ✠verse 25 to the onely God our Sauiour by IESVS Christ our Lord be glorie and magnificeÌ„ce empire and power before al worldes and novv and for al vvorldes euermore Amen ANNOT. 9. For the body of Moyses Vvhen why or hovv this altercation or combat was betwene S. Michael and the Diuel about Moyses body no man can declare only this vve see that many truthes and stories vvere kept in the mouthes and hartes of the faithful that vvere not written in Scriptures canonical as this vvas among the Ievves 10. They blaspheme He speaketh of Heretikes who being ignorant in Gods mysteries and the diuine doctrine of his Church vvhen they can not reproue the things then they fall to execrations irrisions and blasphemies against the Priests Church and Sacraments and vvhatsoeuer is godly 11. Cain Balaaâ— Corè The Apostle vvould haue Heretikes specially to be knowen by the resemblance they haue first to Cain in that for enuy that his brothers seruice and sacrifice was accepted and his reiected sâ—ewe his said brother and was a fugitiue from the face and citie of God vvhich is the Church Secondly by their resemblance to Balaam who for money was induced to curse Gods people as couetousnes is commonly the cause that first maketh Heretikes and false Prophets wherevpon S. Augustine saith He is an Heretike that for
shal goe out no more and I vvil vvrite vpon him the name of my God and the name of the citie of my God nevv Hierusalem vvhich descendeth out of heauen from my God and my nevv name ✠verse 13 He that hath an eare let him heare vvhat the Spirit saith to the Churches ✠verse 14 And to the Angel of the Church of Laodicia vvrite Thus saith Amen the faithful and true vvitnesse * vvhich is the beginning of the creature of God ✠verse 15 I knovv thy vvorkes that thou art neither colde nor hote I vvould thou vvere colde or hote ✠verse 16 But because thou art ″ lukevvarme and neither cold nor hote I vvil begin to vomite thee out of my mouth ✠verse 17 Because thou saiest That I am riche and enriched and lacke nothing and knovvest not that thou art a miser and miserable and poore and blinde and naked ✠verse 18 I counsel thee to bye of me gold fire-tried that thou maiest be made riche and maiest be clothed in vvhite garmentes that the confusion of thy nakednes appeare not and vvith eie salue anoint thine eies that thou maiest see ✠verse 19 I * vvhom I loue do rebuke and chastise Be zelous therfore and doe penance ✠verse 20 Behold I stand at the doore and knocke if any man shal heare my voice and open the gate I vvil enter in to him and vvil suppe vvith him and he vvith me ✠verse 21 He that shal ouercome I vvil giue vnto him to sitte vvith me in my throne as I also haue ouercome and haue sitten vvith my father in his throne ✠verse 22 He that hath an eare let him heare vvhat the Spirit saith to the Churches ANNOTATIONS CHAP. III 5. He that shal ouercome In al these speaches to diuers Bishops and their Churches he continually encourageth them to constancie in faith and good life by setting before their eies the revvard of the next life And yet the Caluinists vvould haue no man do good in respect of such revvard 9. Adore before thy feete You see this vvord of adoration is in Scriptures vsed for vvorship of creatures also and that to fall before the feete of holy men or Angels for duety and reuerence is not idolatrie except the proper honour due to God be giuen vnto them See the Annotations vpō the 19 22 Chapter concerning the Apostles prostration before the Angel And the Aduersaries euasion saying that the adoration vvas of God onely and that before the feete of the partie signifieth nothing els but in his presence is false and against the phrase of Scriptures as 4 Reg. 4. vvhere the Sunamite adored Elisaeus falling dovvne before his feete and 4 Reg. 2. the sonnes of the Prophets adored him in the same sort and here this adoration can not be meant but of the Bishop or Angel of Philadelphia because he promiseth this honour as a revvard and as an effecte of his loue tovvardes him saying And they shal knovv that I haue loued thee And that vvhich he saith in the 22 Chapter I fel dovvne to adore before the feete of the Angel the very same he expresseth thus in the 19 Chapters I fel before his feete to adore him making it al one to adore before his feete and to adore him 11. That no man take thy crovvn◠That is his crovvne of euerlasting life and glorie if he perseuêre not to the end in faith good vvorkes othervvise an other shal enter into his place as Mathias did both to the dignitie of the Apostleship to the heauenly crovvne due for the vvel vsing and executing of the same function vvhich Iudas might and should haue had if he had perseuêred to the end and as the Gentiles came into the grace and place of the Ievves Other difficulties concerning this kinde of speache are resolued in Schoolemen and are not here to be stoode vpon 16. Lukevvarms Zeale and feruour is commendable specially in Gods cause and the Neuters that be neither hote nor cold are to Christ and his Church burdenous and lothsome as luke-vvarme vvater is to a mans stomake prouoking him to vomite and therfore he threateneth to void vp such Neuters out of his mouth CHAP. IIII. 1. A doore being open in heauen he savv one sitting in a throne 4 and round about him foure and tvventie seniors sitting 6 and the foure beastes here described 9 vvhich vvith the 24 seniors continually glorified him that sate in the throne verse 1 AFTER these thinges I looked and behold a doore open in heauen and the first voice which I heard vvas as it vvere of a trompet speaking vvith me saying Come vp hither and I vvil shevv thee the thinges vvhich must be done quickly after these ✠verse 2 Immediatly I vvas in spirit and behold there vvas a seate sette in heauen and vpon the seate one sitting ✠verse 3 And he that sate vvas like in sight to the Iasper stone and the Sardine and there vvas a raine-bovv round about the seate like to the sight of an Emeraud ✠verse 4 And round about the seate foure and tvventie seates and vpon the thrones foure and twentie seniors sitting clothed about in vvhite garmentes and on their heades crovvnes of gold ✠verse 5 And from the throne proceeded lightenings and voices and thunders and seuen lampes burning before the throne vvhich are the seuen Spirites of God ✠verse 6 And in the sight of the seate as it vvere a sea of glasse like to crystall and in the middes of the seate and round about the seate foure beastes ful of eies before and behind ✠verse 7 And the first beast like to a lion and the second beast like to a calfe and the third beast hauing the face as it vvere of a man and the fourth beast like to an egle flying ✠verse 8 And the foure beastes euery one of them had sixe vvinges round about and vvithin they are ful of eies and they had no rest day and night saying ″ Holy Holy Holy Lord God omnipotent vvhich vvas and vvhich is and vvhich shal come ✠verse 9 And vvhen those beastes gaue glorie and honour and benediction to him that sitteth vpon the throne that liueth for euer and euer ✠verse 10 the foure and tvventie seniors fel dovvne before him that sitteth in the throne and adored him that liueth for euer and euer and cast their crownes before the throne saying ✠verse 11 Thou art vvorthie O Lord our God to receiue glorie and honour and povver because thou hast created al thinges and for thy vvil they vvere and haue been created ANNOTATIONS CHAP. IIII. 8. Holy holy holy This vvord is thrise repeated here and Esa 6 and to the imitation therof in the seruice of the holy Church at Te Deum and at Masse specially in the Preface next before the great mysteries for the honour of the three persons in the B. Trinitie and that
Catholike Church in the captiuitie of schisme heresie Lastly vve might aske them vvhether it be al one to say Mat. 21 Hosanna Saue vs vve beseeche thees vvhereas Hosanna is vvithal aâ—vvord of exceding congratulation and ioy vvhich they expressed tovvard out Sauiour euen so Alleluia hath an other maner of sense and signification in it then can expressed by Praise ye the Lord. 8. Iustifications of Saincts Here the Heretikes in their translations could not alter the vvord iustifications into ordinances or constitutions as they did falsely in the first of S. Luke vvhereof see the AnnotatioÌ„ there vers 6. but they are forced to say in Latin iustificationes as Beza and in English righteousnes for iustifications they vvil not say in any case for feaâ—e of inconuenience yea and they can not deny but these iustifications be the good vvorkes of saincts but vvhere * they make this glose that they be so called because are the fruites of effect of faith and of the iustice vvhich vve haue by onely faith it is most euidently false against the very text and nature of the word for there is no cause vvhy any thing should be called a mans iustification but for that it maketh him iust so that iustifications be the vertues of faith hope charitie and good deedes iustifying or making a man iust and not effectes of iustification neither faith onely but they al together be the very ornaments and invvard garments beauty and iustice of the soule as here it is euident 10. And I fel. The Protestants abuse this place and the example of the Angels forbidding Iohn to adore him being but his fellow seruant and appointing him to adore God against al honour reuerence and adoration of Angels Saincts or other sanctified creatures teaching that no religious vvorship ought to be done vvto them But in truth it maketh for no such purpose but only vvarneth vs that Diuine honour and the adoration due to God alone may not be giuen to any Angel or other creature S. August de vera relig cap. vltimo And vvhen the Aduersaries replie that so great an Apostle as Iohn vvas could not be ignorant of that point not vvould haue giuen diuine honour vnto an Angel for so he had been an Idolater and therfore that he vvas not reprehended for that but for doing any religious reuerence or other honour vvhatsoeuer to his fellovv-seruant 〈◊〉 ve ansvver that by the like reason S. Iohn being so great an Apostle if this later kinde of reuerence had been vnlavvful and to be reprehended as the Protestants hold it is no lesse then the other could not haue been ignorant thereof not vvould haue done it Therfore they might much better haue learned of S. Augustine q. 61 in Genes hovv this facte of S. Iohn vvas corrected by the Angel and vvherein he errour vvas In effect it is thus That the Angel being so glorious and ful of maiestie presenting Christs person and in his name vsing diuers vvordes proper to God as I am the first and the last and aliue and vvas dead and such like might vvel be taken of S. Iohn by errour of his person to be Christ him self and that the Apostle presuming him to be so in deede adored him vvith Diuine honour vvhich the Angel correcting told him he vvas not God but one of his fellovves and therfore that he should not so adore him but God Thus then vve see Iohn vvas neither so ignorant to thinke that any vndue honour might be giuen to any creature not so il to commit idolatrie by doing vndue vvorship to any Angel in heauen and therfore vvas not culpable at al in his facte but onely erred materially as the Scholemen call it that is by mistaking one for an other thinking that vvhich vvas an Angel to haue been our Lord because he knevve that our Lord him self is also * called an Angel and hath often appeared in the visions of the faithful And the like is to be thought of the Angel appearing in the 22 of the Apocalypse vvhether it vvere the same or an other for that also did so appeare that Iohn not tell vvhether it vvere Christ him self or no til the Angel told him Once this is certaine that Iohn did not formally as they say commit idolatrie not sinne at al herein knovving al dueties of a Christian man no lesse then an Angel of heauen being also in as great honour vvith God yea and in more then many Angels Vvhich perhaps may be the cause and consequently an other explication of this place that the Angel knovving his great greaces and merites before God vvould not accept any vvorship or submission at his handes though Iohn againe of like humilitie did it as also immediatly aftervvard chap. 22. vvhich belike he vvould not haue done if he had been precisely aduised by the Angel but a moment before of errour vnduetifulnes in the facte Hovvsoeuer that be this is euident that this the Angels refusing of adoration taketh not avvay the due reuerence and respect vve ought to haue to Angels or other sanctified persons and creatures and so these vvordes See thou doe it not signifie rather an earnest refusal then any signification of crime to be committed thereby And maruel it is that the Protestants making them selues so sure of the true sense of euery doubtful place by conference of other Scriptures folow not here the conference and comparing of Scriptures that them selues so much of onely require Vve vvil giue them occasion and a methode so to doe thus He that doubteth of this place findeth out three things of question vvhich must be tried by other Scriptures The first vvhether there ought to be or may be any religious reuerence or honour done to any creatures taking the vvord religion or religious vvorship not for that special honour vvhich is properly and onely due to God as S. Augustine sometimes vseth it but for reuerence due to any thing that is holy by sanctification or application to the seruice of God The second thing is vvhether by vse of Scriptures that honour be called adoration in latin or by a vvord equiualent in other languages Hebrue Greeke or English Lastly vvhether vve may by the Scriptures fall downe prostrate before the things or at the feete of the persons that vve so adore â—or of ciuil duetie done to our Superiors by capping kneeling or other courtesie I thinke the Protestants vvil not stand vvith vs though in deede their arguments make as much against the one as the other But for religious vvorship of creatures vvhich vve speake of let them see in the Scriptures both old and nevv first vvhether the Temple the tabernacle the Arke the propitiatorie the Cherubins the altar the bread of proposition the Sabboth and al their holies vvere not reuerenced by al signes of deuotion and religion vvhether the Sacraments of Christ the Priests of
ASSVMPTION of our Lady Gosp 168. S. Bartholomew Ep. 456. vers 26 to the 30. Gosp 152. S. Levvis king of France Gosp 193. The Decoll of S. Iohn Bapt. Gosp 101. The NATIVITIS of our Lady Gosp 3. HOLY ROODE day in September or the Exaltation of the holy CROSSE Ep. 528. Gosp 255. S. Matthevves eue Gosp 149. S. Matthevves day Gosp 22. Michelmas day Ep. 698. Gosp 50. S. Francis Ep. 511 Gosp 29. S. Dionysius Areopagita Ep. 343. Gosp 152. as vpon Alhalovves eue S. Luke Ep. 484. Gosp 166. SS Simon and Iude Ep. 518. Gosp 262. Alhalovves eue Ep. 708. Gosp 152. ALHALOVVES day Ep. 712. Gosp 11. Al-â—oules day Ep. 466. Gosp 230. S. Martin Gosp 171. verse 33 to the 37. S. Clement Ep. 531. Gosp 70. S. Catharine Gosp 71. verse 1 to the 14. vvhich is the Gospel for holy virgins For Saincts generally and in common Apostles eue gosp 262. For a Martyr that is a Bishop Ep. 469. 642. gosp 181. and 45. For a Martyr that is no Bishop Epistle as vpon S. Georges day gosp 62. For one Martyr Ep. 641. 662. gosp 254. and 262. For many Martyrs Ep. 393. 400. 481. 626. 632. 655. 713. 734. Gosp 11. 29. 68. 152. 172. 199. 265. For a CoÌ„fessor that is a Bishop Ep. 608. 615. 636. Gosp 70. 72. 123. 171. For a Confessor that is no Bishop Ep. 432 and 531. Gosp 175. 193. 254. For holy Abbots Gosp 54. For holy Virgins Martyrs Gosp 36. 71. For holy Virgins not Martyrs Ep. 438. 488. vers 17 to the 3 of the chapter following Gosp as for holy Virgins Martyrs For other holy vvomen not Virgins Gosp 36. For holy Vvidovves Ep. 578. Gosp as for holy vvomen not virgins The DEDICATION of a Church or CHVRCH HOLYDAY Ep. 741. Gosp 195. IN votiue Masses that is such as are said according to mens deuotion for diuers peculiar causes Of the B. Trinitie Ep. 493. Gosp 263. Of the holy Ghost Ep. 311. Gosp 260. Of the Passion of our Lord Gosp 272. Of the holy Crosse Ep. 528. Gosp 56. Of our B. Ladie Ep. 598. Gosp 135. 140. 171. 272. Of the holy Angels Ep. 708. Gosp 218. Of the blessed Apostles Peter Paule Ep. 301. Gosp 54. For any necessitie Gosp 117. For remission of sinnes Ep. 398. Gosp 170. For choosing of the Pope Epist 607. Gosp 260. Vpon the Popes creation coronation day Ep. 655. Gosp 44. Against schisme or for any necessitie of the Church Ep. 518. Gosp 266. Against the Paganes Gosp 170. In time of warre Gosp 68. For peace Gosp 275. vers 19 to the 24. Against the plague Gosp 147. as vpon Saturday in whitsun weeke For the sicke Ep. 651. Gosp 20. For Mariage Ep. 521. Gosp 53. In Masses of Requiem Epist 466. 550. 725. Gosp 230. 234. 235. 251. AN AMPLE AND PARTICVLAR TABLE DIRECTING THE READER TO AL CATHOLIKE truthes deduced out of the holy Scriptures and impugned by the Aduersaries A ABSOLVTION of a Priest The excellencie of this power aboue the power of Angels Princes 47. 277. Vvhat is to loose and binde 47. Abstinence See Fasting Adoration of God Latrîa and adoration of creatures Dulia pag. 11. nu 11. pa. 321. nu 25. pa. 332. nu 12. p. 633. nu 21. AdoratioÌ„ of the Arke Crucifixe Images Relikes and the like pag. 633. nu 21. of Angels Saincts and holy persons pag. 706. 737 at large 744 marg S. Iohns adoring of the Angel explicated 736. 737. Vvhat is to adore in spirit truth 218. Reuerence to holy persons euen to the kissing of their feete 300. Alleluia 735 and 736 at large Not to be translated ibid. The song both of the Chruch militant and triuÌ„phant ibid. 734 marg A word of maruelous ioy and so vsed in the Churches seruice euen in the primitiue Church 736. Sung in our countrie at our first conuersioÌ„ ib. Sung in al Christian NatioÌ„s ib. The Protestants had rather say Praise ye the Lord. ib. In translating sixe Psalmes they haue lest it out nine times ibidem Almes redeeme sinnes c. pa. 143. marg 173. nu 41. They procure vs patrones in heauen pag. 186. nu 9. release of paines after our death 317 marg increase grace 486 marg Great Almes-men happie pag. 353. nu 35. pa. 486. nu 6. 174 marg 317 marg Almes and hospitalitie to Preists and other holy men 28. 163. marg 186. 485. 486. 487. 511. 534. 588. 637. to Catholike prisoners 341 marg 600 m. See Vvorkes The more able the greater must our almes be 121 marg Vvhen a man is bound to giue almes 681 marg Altars pag. 638. nu 10. Altars sanctified by the sacrifice of Christs body pag. 67. Altar vvhy called table sometime pa. 638. Dedication or consecration of altars vvith Saincts Relikes 711. Amen amen doubled vvhat it signifieth pa. 244. nu 34. Amen not to be translated ib. 234 marg 735. 736. Angels Protectors of men pag. 52. nu 10. pag. 326. nu 15. 679. of countries 701. of Chruches ibidem The Protestants also hold this against the Puritanes 679. They helpe vs. pag. 604. marg 541. S. Paules place of the religioÌ„ of Angels explicated pag. 14. nu 18. Praying to Angels ibid. Peace from God and the holy Angels 700. Nine orders of Angels pag. 514. nu 21. S. Michael patrone of the Church 721. fighting vvith the dragon ibid. Anoiling See E. Entremâ— Vâ—ctiâ— Antichrist pag. 556. 557. 558. 718. 723 at large vvhy so called pa. 558. He shal be one singular man 556. nu 3. p. 724. He shal come neere the vvorldes end 557. nu 4. His reigne three yeres and a halfe p. 71. nu 22. 29. 123 marg 718 marg 711 marg 740. He shal abolish the Masse p. 558. suffer no worship but of him self only p. 557. nu 4. Al framing letters to expnesse his name vncertaine 724. Heretikes his forerunners specially these of our daies pa. 556. 558. 722 marg 723. 741. The apostasie of him his from the Cath. Church p. 556. His persecution of the same 720 marg 721. 723. 741. His attempts to dravv from the true faith 721. Many Antichristes 556. The Pope can not be Antichrist p. 554 marg pa. 557. p. 231 marg 721 marg 724. 740. The Protestants make S. Leo and S. Gregorie furtherers of Antichrist pa. 557. They place Antichrist in the See of Rome in S. Paules daies p. 557. 240 marg Not to be vvith the See of Rome is to be with Antichrist p. 323. 556. nu 3. Apostles their name dignitie authoritie pag. 154. nu 13. p. 37. nu 11. p. 53. nu 18. p. 488. Their number of Tvvelue mystical p. 94. nu 14. p. 290 marg Some of them more principal Apostles p. 492. The actes of SS Peter and Paul in two seueral tables 374. 375. They left their vviues p. 21. nu 14. p. 55 marg 191 marg p. 148. nu 38. So did S. Philip the Deacon 354 marg See Priests They vovved pouertie 55. nu 27.
The Gospel on the Imber Saturday in Sept. ⸬ The figtree vvith only leaues no fruite is the Iewes synagogue euery other people or persoÌ„ which hath faith and faire wordes and no good workes Mt. 13 31. Mr. 4 30. ⸬ See Annota Matth. 13 31. Mt. 13 33. Mt. 7 13 ⸬ Christians in their liues must seeke the strait way but in religion the ancient common way ⸬ The Gentils comming into Gods fauour later are preferred before the Iewes which were first c Non capit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mt. 23 37. ⸬ The Iewes lost their preeminence by their owne free will not by Gods causing who ceased not to call and crie vpon them and they would not heare Whereby free will is plainly proued Some punished for example Nu. 16. 2 Mach. 3 Act. 5. Diseases not natural Penance Schisme Cont. lit Petil. li. 2 c. 55. The Gospel vpoÌ„ the 16 SuÌ„day after Pentecost ⸬ Reward for charitable deedes and that they may be done for reward against our Aduersaries The Gospel vpoÌ„ the 2 Sunday after Pentecost ⸬ Worldlines wealth and voluptuousnes are the things that specially hinder men from God The Gospel for a Martyr that is a Bishop And for S. Basil Iun. 14. Mt. 10 37. ⸬ No creature so deere vnto vs vvhich vve must not hate or forsake if it hinder vs and in that respect that it hindereth vs from Christ or his Church our Saluation ⸬ He that is a right Christian man must make his account that if he be put to it as he often may be in times of persecution he must renouÌ„ce al that euer he hath rather then forsake the Catholike faith Mt. 5 13. Mar. 9 50. Free-vvil ep 50 paâ—lo post princip ep 204. li. 1 cont ep Gaudent 6. 25. Heretikes may by penal lawes be coÌ„pelled to the Catholike faith The Gospel vpoÌ„ the 3 Sunday after Pentecost ⸬ This man is our Sauiour Christ whose care trauaile in serching reducing sinners to repentaÌ„ce al spiritual men specially should folow Mat. 18 12. ⸬ This vvoman is the catholike Church vvho also coÌ„tinually seeketh her lost children The Gospel vpoÌ„ Saturday in the 2 weeke of Lent The prodigal sonne is a paâ—ble both of the Gentils conuersion also of euery dissolute sinner peniteÌ„tly returning to God ⸬ Gods wonderful and tender mercie toward penitent sinners Ioy in heauen for euery penitent The Angels and Saincts knovv our hartes Mt. 22 14. The B. SacrameÌ„t and Sacrifice of the Altar The Gospel vpoÌ„ the 8 SuÌ„day after Pentecost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ MaÌ„mon saith S. Hierom q. 6. ad Algas in the Syriake tongue signifieth riches Mammon of iniquitie because they are often il gotten or il bestowed or occasion of euil or at the least worldly false not the true heaueÌ„ly riches Mat. 6 24. Mat. 11 12. Mat. 5 18. Mat. 5 31. 19 9. Mar. 10 11. 1. Cor. 7 11. The Gospel vpoÌ„ Thursday in the 2 weeke of LeÌ„t ⸬ Lazarus in Abrahams bosome and rest but both in hel and not in the kingdom of heauen before Christ Hiero. ep 3. Epitaph Nepot ⸬ To be in continual pleasures ease wealth peace and prosperlty in this world is perilous a signe of paines in the next S. Hiero. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horrible distance ⸬ AbrahaÌ„ had knowledge of things in earth which were not in his time as that they had Moyses and the Prophets bookes which he neuer saw August de cura pro mor. c. 14. Good vvorkes Tob. 12 9. Mat. 25. Almes meritorious The Saincts do pray for vs. Mariage after diuorce vnlavvfull Vnmerciful riche men Abrahams bosome Limbus patruÌ„ Zach. 9 11. Esa 42 7. * Aug. in Ps 85. Ep. 99. Christ desceÌ„ded into Hel and deliuered the fathers Purgatorie Aug. ep 99. Saincts do heare our praiers and haue care of vs. Gen. 32. Calu. li. 3 Caluins blasphemie Iustit c. 22 sect 24. Mt. 18 7 ⸬ Not of mere necessitie for then it were no fault but praesupposing the great wickednes of men it is impossible but there shal be scandals therfore it foloweth VvoÌ„ to him by whom they come Mar. 9 42. Mt. 18 21. Mat. 17 20. THE fourth part of this Gospel The coÌ„ming of Christ into Iewrie towardes his Passion The Gospel vpoÌ„ the 13 SuÌ„day after Pentecost Leu. 14 2. ⸬ And yet we see here it vvas not only faith but also his thankfulnes returniÌ„g to giue glorie to God ⸬ Vvhile they aske and looke for a temporal kingdoÌ„ in pompe and glorie loe their king Messias was now amoÌ„g theÌ„ whose spiritual kingdoÌ„ is vvithin al the faithful that haue dominioÌ„ ouer sinne Mt. 24 23. Mar. 13 21. ⸬ No man must ruÌ„ne out of the Church after Schismatikes to heare them preach Christ in corners Christs doctrine being open in al the world See annot Mt. 14 23. * Gen. 7 5 Gen. 19 24. Gen. 19 26. How we are vnprofitable profitable seruants Mt. 25 〈◊〉 Io. 15 14. Confession to the Priest ⸬ Vve should pray alwaies by faith hope and charitie and by working the thinges that be acceptable to God though special times of vocal praiers in the Canonical houres be assigned for the sturring of vs vp to God through external signes of deuotion The Gospel vpoÌ„ the 10 Sunday after Pentecost ⸬ To take pride of fasting tithing or any good worke is naught though the workes theÌ„ selues be very good ⸬ So doe the priests and people at the holy Altar knocke their breasts say with the huÌ„ble Publicane Deus propitius August ps 31 conc 3. Mt. 19 13. Mr. 10 13. ⸬ In matters of faith religion we must be as humble obedient to the Catholike Church as yong childreÌ„ to their parents Mt. 19 16. Mr. 10 17. Exo. 20 13. ⸬ Not faith only but also keeping the coÌ„maundements purchase life euerlasting See annot Mat. 19 16. ⸬ This is not a commaundmeÌ„t or precept but counsel vvhich the religious do folow See Annot Mat. 19. ⸬ The Apostles among other things left their wiues also as S. Hierom noteth out of this place li. 1 adu Iouin ⸬ Life euerlastiÌ„g the reward for leauing or losing willingly our goods for Christs sake Mt. 20 17. Mr. 10 32. The Gospel vpoÌ„ the Sunday of Quiquagesme The Church erreth not in faith Hier conâ— Lucif c. 6. Aug. de vnit Ec. c. 15 de verb. Do. Ser. 〈◊〉 The Gospel vpoÌ„ the Dedication of a Church Zachaeus Mt 18 12. The Gospel for a confessor that is not a Bishop and namely for S. Lewis the king of France August 25. Mt. 25 14. ⸬ Marke here against the aduersaries that the rewards of these two good seruants be diuers vnaequal according to the diuersitie or inequality of their gaines that is their merites and yet one receiueth the peny Mt. 20 9. as wel as the other that is heauen or life
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
The great reuenge that God vvil doe at the later day vpon the persecutors of his Saincts ⸬ The desperate and damned persons shal blaspheme God perpetually vvhich shal be such onely as do not repent in this life c See chap. 9. v. 20 in the margent ⸬ The dragon is the Diuel the beast Antichrist or the societie wherof he is head the false-prophet either Antichrist him self or the companie of Heretikes and seducers that folovv him ` issue forth three Apoc. 3. 2 Cor. 5 3. c The hil of theaues by S. Hieroms interpretation ⸬ The citie or coÌ„monvvealth of the vvicked deuided into three partes into infidels Heretikes and euil Catholikes This citie is here called BabyloÌ„ vvhereof see the Annorat vpon the next chapter v. 5. Ier. 25 15. ⸬ The final damnation of the vvhole companie of the reprobate called here the great vvhoore c These many vvaters are many peoples v. 15. ⸬ It signifieth the short reigne of Antichrist vvho is the cheefe horne or head of the beast ⸬ Some expound it of ten smal kingdoms into which the Romane Empire shal be deuided vvhich shal al serue Antichrist both in his life and a litle after ` doe 1 Tim. 6 15. Apo. 19 16. ⸬ Not forcing or mouing any to folow Antichrist but by his iust iudgement for punishment of their sinnes permitting theÌ„ to beleeue and coÌ„sent to him The ProtestaÌ„ts here vvil needs haue BabyloÌ„ to be Rome but not in S. Peters epistle By Babylon according to al the fathers is signified partly the whole societie of the wicked partly the citie of Rome only in respect of the terrene heathenish state of them that persecuted the Church li. aduers Iudan The Church of Rome is neuer called Babylon Ro. 1. Mysterie This woman signifieth al persecutors of saincts Putting heretikes to death is not to shede the bloud of saincts The Protestants madnes in expounding the 7 hilles of Rome the Angel himself expounding it otherwise Vvhat is the eight beast The double interpretation of Babylon Apo. 14 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The measure of paines damnation according to the wicked pleasures or vnlawful delites of this life which is a fore sentence for such people as turne their whole life to â—â—st and riot Es 47 8 ⸬ Kings and Marchants are most encombered dangered and drovvned in the pleasures of this vvorld vvhose vvhole life traficke is if they be not exceding vertuous to finde varietie of earthly pleasures Vvho seing once the extreme end of their ioyes and of al that made their heauen here to be turned into paines damnation eternal then shal houle vveepe to late c The Angels and al Saincts shal reioyce and laude â—od to see the wicked confounded and Gods iustice executed vpon their oppressors persecutors and this is that vvhich the Martyrs praied for chap. 6. Ier. 51. 63. ⸬ By this it seemeth cleere that the Apostle meaneth not any one citie but the vniuersal companie of the reprobate vvhich shal perish in the day of iudgement the old prophets also naming the vvhole nuÌ„ber of Gods enemies mystically Babylon as Ierem. â— 52. The Epistle for many martyrs ALLELVIA ⸬ This often repeating of Allelu-ia in times of reioycing the Church doth folow in her Seruice ⸬ At this day shal the whole Church of the elect be finally perfectly for euer ioyned vnto Christ in mariage inseparable Mat. 22 Lu. 14 ⸬ That is the feast of eternal life prepared for his spouse the Church Apoc. 22. 9. Es 63 1. c The second person in Trinitie the Sonne of the Vvord of God vvhich vvas made flesh Io. 1. Apoc. 2 27. Apo. 17 14. ⸬ Euen according to his humanitie also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen Alleluia not translated Alleluia often vsed in the Church specially in Easter time Epist ad Ian. c. 17. c. 15. It signifieth more then as the Protestants traÌ„slate it praise ye the lord â—Palse translation Amen and Alleluia should not be translated into vulgar tongues Al nations in the primitiue Church sang Amen and Alleluia The ProtestaÌ„ts profane this vvord by translating it and diminish the signification thereof Psal 136. IustificatioÌ„s are good vvorkes not as the effectes of saith iustifying but because them selues also with faith iustifie a man Beza S. Iohns adoring of the Angel explicated against the protestaÌ„ts abusing the same The ProtestaÌ„ts are reâ—elled by their ovvne reason S. Iohn erred only in the person mistaking the Angel to be Christ him self and so adoring him as God Apoc. c. 1. Esa 9 in Graco Malac. 3. S. Iohn sinned not in this adoration An other explication of this place The ProtestaÌ„ts by conference of Scriptures might finde â—eligious adoratioÌ„ of creatures Aug. de vera relig c. 55. Three points herein examined and proued by Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 5. 137. 1 Religious vvorship of creatures Dan. 6. 3 Reg. 8. Ios 7. Ps 98. 131. 2 The same is called adoration 3 Falling prostrat before the persons or things adored Gen. 18. Exod. 3. Iosue 5. Adoring of Angels Adoring of Prophets and holy persons Dan. 2. * or Iaddus 4 Reg. 4. Iudith 13. See in S. Augustine li. 20. de Ciuit. c. 7. 8. seq the exposition of this chapter ⸬ Quid in millenariâ— numero nisi ad proferandam nouam sobolem perfecta vniuersitas praesâ—ita generationis exprimâ—◠〈◊〉 hinc per 〈◊〉 dicitur It regnabunt cuÌ„ 〈◊〉 â—illâ— aâ—nis 〈◊〉 regnum sancta Ecclesia vniuersitatis perfâ—câ—ione soâ—iidatur D. Gregor li. 9. Moral c. 1. ⸬ S. Augustine thinketh that these do not signifie any certaine natioÌ„s but al that shal then be ioyned vvith the Diuel and Antichrist against the Church li. 20. de Ciuit. c. 11. See S. Hierom in Exech li. 11. Ezec. 38 14. 39 2. See S. Hierom in Exech li. 11. THE 6 VISION ⸬ They shal then be new not the substaÌ„ce but the shape chaÌ„ged 2 Pet. 3. See S. Augustine li. 20. de Ciuit. c. 14. c The bookes of mens conscieÌ„ces where it shal plainely be read vvhat euery mans life hath been Apoc. 3 5. 21 27. ⸬ Such as doe no good workes if they haue age and time to doe them are not found in the booke of life Bishops consistories iudicial power 1. Cor. 5. During a thousand yeres that is the time ofthis militant Church saints reigne vvith Christ in soule only The rest are dead and damned in soule during the same time The first resurrection of the soule only Priests some proprely so called some vnproprely 1. Pet. â— The binding and loosing of Satan explicated by S. Augustine The short reigne of Antichrist Millenarij or Chiliastâ— The Scriptures hard By S. Augustines foresaid explication is eurdently deduâ—ed against the ProtestaÌ„ts that the Churche can not erre and that the Pope can not possibly be Antichrist An inuincible demoÌ„stration Mat. 24. Lu. 18 8. The campâ— of Saincts is the Catho Church through the vvorld As novv Heretikes in particular countries so Antichrist shal persecute the Churches of al nations Vvhat is meanâ— by fire from heauen The booke of euery mans workes opened in the day of iudgement THE 5 PART The final glorificatioÌ„ of the Church Esa 63 17. 66 21. The Epistle vpon the dedication of a Church 2 Pet. 3 13. c The Church triumphant ⸬ This tabernacle is Christ according to his humanitie Es 25. 8. Apoc. 7 17. c This happie day shal make an end of al the miseries of this mortalitie ` because the Esa 43 19. Apoc. 1 8. 22 13. ⸬ He that hath the victorie against sinne in the Church militant shal haue his revvard in the triumphant c Al that commit mortal sinnes and repent not shal be damned THE 7 AND LAST VISION ⸬ The glorie of the Church triumphant c The names of the Patriarches and Apostles honorable and glorious in the triumphant Church ⸬ See S. Hierom ep 17. touching this description of the heauenly Hierusalem vvhich is the Church triuÌ„phaÌ„t teaching that these things must be taken spiritually not carâ—â—ally ⸬ Al external sacrifice which now is necessarieâ—dutie of the faithful shal then cease and therfore there shal neede no material temple Esa 60 19 Es 60 3. Esa 60 11. ⸬ None not perfectly cleaÌ„sed of their suâ—nes can enter into this heauenly Hieruselem Apo. 20 12. The state of glorified bodies ◠′ vvater of life ⸬ Christ is our tree of life in the Church by the B. Sacramé in heauen by his visible presence and influence of life euer lasting both to our bodies and soules of vvâ—oÌ„ Salomon saith The tree of life to al that apprâ—heâ—d him Prou. 3. Apo. 21. Esa 60 THE CONCLVSION Apo. 19 10. ⸬ You see it is al one to adore before the feete of the angel to adore the Angel though to adore him â—e not expressed as in the 19 chap. See the anÌ„otatioÌ„ there v. 10. c Man by Gods grace doing good workes doth increase his iustice ⸬ Heauen is the reward hire repaiment for good workes in al the Scriptures yet the aduersaries wil not see it Ro. 2 6. Apo. 21 6. 1 8. Es 55 1. The curse agaiÌ„st adding or diminishing is against Heretikes not Catholike expositours A breefe petitioÌ„ vnto IESVS Christ to come quickly as S. Iohn here speaketh and to iudge the cause of Catholikes Protestants * The Epistles omitted are taken out of the Old TestameÌ„t ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞
ofteÌ„ namely in the sacrifice of the altar The sacrifice of the altar that on the Crosse both one The fathers call it the vnblouddy sacrifice of the altar Comment in 9 Hebr. Caluins contâ—Ì„pt of the fathers Leu. 16 14. Ps 39 7. c For sinne is the proper name of a certaine sacrifice called in Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as â—olocaust is an other kinde See the Annot. 2. Cor. 5. v. 2â— Ps 109. Cor. 15 25. Hier. 31 33 34. Heb. 8 8. ⸬ This is partly fulfilled in by the grace of the new testament but it shal be perfectly accomplished in heauen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c To dedicat is to be authour beginner of a thing The Protestants traÌ„slate he hath prepared for their heresie that Christ vvas not the first maÌ„ that entered into heauen Heb. 6 4 Deu. 19. 15. Mat. 18 16. to 8 17. ⸬ Heresie and Apostasie from the Catholike faith punishable by death Deu. 32 35. Rom. 12 19. Ps 134 14. The Epistle for many Martyrs c Good vvorkes make great coÌ„fidence of saluation haue great revvard Abaâ— 2 3. Ro. â—1 17. Gal. 3 12. The old sacrifices obscurely shadovved but the sacrifice of the altar most plainely reprosenteth the sacrifice on the Crosse The Ievves sacrifices vvere not absolute IndependeÌ„t because they vvere often repeated The Apostle proueth by the often repeating of the Ievves sacrifices not that they vvere none but that they vvere not absolute sufficient The old sacrifices remitted not sinnes but vvere only signes therof God refuseth the Iewes sacrifices not al sacrifice That Christ should haue a body vvas necessarie for his Priesthod and sacrifice The body of Christ is the sacrifice of the alter Ps 39. The Ievves sacrifices refused not al sacrifice We must often note that the Apostles speache of many Priests and often sacrificing concerneth only the Iewes Priests and sacrifices not the Priests and sacrifice of the new Testament The Caluinists arguments against Christs body often offered and in many places ansvvered by the fathers long a goe in 10 cap. Hebr. ibidem The general redemption vpon the Crosse is particularly applied in the sacrifice of the altar Primas leâ—â— citate * ho. 17 in ep ad Heb. Councels and fathers When the Apostle seemeth to say there is no remission or oblation for sinne he alvvaies meaneth that ful remission by Baptisme The Caluinists heresie against remission of sinnes Al sinnes may be remitted by penaÌ„ce but not so fully as by Baptisme Perilous reading of the Scriptures 2 Pet. 3. Contempt of Christs bloud in the SacrameÌ„t Luc. 22. Penance Mercie to the emprisoned for religion Losse of goods for religion Faith is the coÌ„fort of the afflicted ⸬ By this vvord substaÌ„ce is meant that faith is the ground of our hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1 13 Gen. 4 4 Mat. 23 35. ⸬ Here it appeareth that Henoch yet liueth and is not dead against the Caluinists See the annot Apocal. chap. 11. Gen. 5 24. Eccl. 44 16. ⸬ Vve must beleeue that God vvill reward all our good workes for he is a rewarder of true iustice not an accepter or imputer of that that is not Gen. 6 13. Eccl. 44 17. Gen. 12 4. 13 1. Gen. 17 19. 18 10. 21 2. Eccl. 44 22. Gen. 22 9. Gen. 21 12. Rom. 9 7. c That is in figure and mysteriâ— of Christ dead aliue againe Gen. 27 27 36. Gen. 48 15. Gen. 47 31. Gen. 50 24 25. ⸬ The translation of Relikes or Saincts bodies the due regard and honour vve ought to haue to the same are proued hereby Exo. 2 2. Exo. 1 16. Exo. 2 11 ⸬ The Protestants that deny vve may or ought to doe good in respect or for revvard in heauen are hereby coÌ„futed Exo. 12 37. Gen. 14 22. Ios 6 10 Ios 6 23 25. 2 3. The Epistle for many Martyrs Not only or a special faith Faith is of things not seen as in the B. Sacrament Nothing profitable or meritorious with out faith The citatioÌ„s the nevv Testament not only according to the Hebrue but to the SeptuagiÌ„ta Gen. 47. v. 31. * Aug. de ciu Dei li. â—5 c. 14. The vulgar latin translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bed Adoration of creatures and namely of holy things * Ios 7 6. * Oceum in collect * 3 Reg. 11 12. Corrupt translation against Dulia Not faith onely Iaâ— 2. Li. 4 Stro. pag. 240. No vvorkes of the Patriarkes or any other profitable but by their faith in Christ Which is alvvaies the Apostles meaning in coÌ„mending faith The Patriarkes and other iust not in heauen before Christ Col. 3. 8. 1 Pet. 2 1. Prou. 3 11. Apoc. 3 19. Rom. 12 18. ⸬ That vve be not good there is no lacke on Gods part vvho offereth his grace to vs but the defect is in our selues that are not ansvverable to Gods calling of vs and grace tovvards vs. c Such as forsake their saluation and religion to saue their lands and goods are like Esau Gen. 25 33. Gen. 27 38. Exo. 19. 20. ` â—kindled or burning Exo. 19 12. ⸬ The faithful are made fellovves of Angels of al the perfect soules departed since the beginning of the vvorld and of Christ him self c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4 10. Ag. 2 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 4 24. Temporal punishment after remissioÌ„ of sinnes either here or in â—urgatorie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 10. 1 Pet. 4. Gen. 18 3. 19 2. 3. Deu. 31. Ios 1. Psal 55 12. 117 6. The epistle for a Confessor that is a Bishop ⸬ Nevv diuers changeable strange doctrines to be auoided for such be hereticall Against vvhich the best remedie or preseruatiue is alvvaies to looke backe to our first Apostles the holy fathers doctrine Leu. 16 27. Ose 14 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make you perfect and absolute in al goodnes c aptet vos Hospitalitie Angels harboâ—red Hovv mariage is honorable in al if the Apostle did so say as he doth not * 1 Cor. 7. v. 38. One short place manifoldly corrupted by the Protestants They restraiÌ„e the sense to their Heretical fansie 1 Pet. 3. 1 Thes 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Eng. Bib. 1577. * Oâ—cum in Collect. * Beza in no. Test Groecolat an 1565. Vve must haue regard to the faith doctrine of the fathers Memories and feastes of SaiÌ„cts Iudaical abstinence from meates Material altars for the sacrifice of christs body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the altar is the principal host of praise and thankes giuing therfore called Eucharistia The Protestants auoid the vvord merite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good vvorkes meritorious The Apostle doth inculcate obedience to the Priests and Bishops of Gods Church No person exempted from this obedieÌ„ce in matters of religion
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