Pauls vvritings hold this for a certaintie as the Apostles ovvne defense vvhatsoeuer he seeme to say hereafter sounding in their sense that sinne commeth of God or may therfore be committed that he may vvorke good thereof that the Apostle him self condemneth that sense as slaunderous and blasphemous 10. Not any iust These general speaches that both Ievv and Gentile be in sinne and none at al iust are not so to be taken that none in neither sort vvere euer good the Scriptures expresly saying that Iob Zacharie Elisabeth and such like vvere iust before God it vvere blasphemie to say that these vvordes alleaged out of the 13 Psalme vvere meant in Christes mother in S. Iohn the Baptist in the Apostles c. For this only is the sense that neither by the lavv of nature nor lavv of Moyses could any man be iust or auoid such sinnes as here be reckened but by faith and the grace of God by vvhich there vvere a number in al ages specially among the Ievves that vvere iust and holy vvhom these vvordes touch not being spoken only to the multitude of the vvicked vvhich the Prophet maketh as it vvere a seueral body conspiring against Christ and persecuting the iust and godly of vvhich il companie he saith that none vvas iust nor feared God 20. By the vvorkes of the Lavv. S. Hierom and S. Chrysostom expound this of the ceremonial vvorkes only and in that sense the Apostle specially prosecuteth this proposition in his Epistle to the Galatians but it is true also of al mans moral vvorkes done vvithout faith the grace of God vvhich can not be acceptable or auailable in Gods sight to iustifie any man And so S. Augustine taketh it de Sp. lit c. â— to â— 22. Iustice of God Bevvare of the vvicked and vaine commentarie of the Caluinistes glosing the iustice of God to be that vvhich is resident in Christ apprehended by our faith and so that imputed to vs vvhich vve in deede haue not Vvherein at once they haue forged them selues against Gods manifest vvord a nevv no iustice a phantastical apprehension of that vvhich is not a false faith and vntrue imputation vvhereas the iustice of God here is that vvherevvith he endueth a man at his first conuersion and is novv in a man and therfore mans iustice but yet Gods Iustice also because it is of God Of this iustice in vs vvhereby vve be truely iustified and in deede made iust S. Augustine speaketh thus The grace of Christ doth vvorke our illumination and iustification invvardly also And againe He giueth to the faithful the most secrete grace of his Spirit vvhich seâ—retly he povvreth into infants also And againe They are iustified in Christ that beleeue in him through the secrete communication and inspiration of spiritual grace vvhereby euery one leaneth to our Lord. And againe Hemaketh iust â—eâ—evving by the Spirit and regeneration by grace 28. By faith vvithout vvorkes This is the place vvherevpon the Protestants gather falsly their only faith and vvhich they commonly auouch as though the Apostle said that only faith doth iustifie Vvhere he both in vvordes and meaning excepteth only the vvorkes of the Lavv done vvithout Christ before our conuersion neither excluding the Sacraments of Baptisme or Penance not hope and charitie or other Christian vertues al vvhich be the iustice of faith as the good vvorkes proceding thereof be likevvise the lavv and iustice of faith Al vvhich the Aduersaries vvould exclude by foisting in the terâ—e only Of vvhich kind of men S. Augustine vpon this place faith thus Men not vnderstanding that vvhich the Apostle saith vve counte a man to be iustified by faith vvithout the vvorkes of the Lavv did thinke that he said faith vvould suffise a man though he liued il and had no good vvorkes Which God forbid the vessel of election should thinke vvho in a certaine place after he had said * In Christ IESVS neither circumcision nor prepuce auaileth any vvhit he straight added but faith vvhich vvorketh by loue CHAP. IIII. That Abraham vvas not iustified by his ovvne povver but by Gods grace in vvhom he beleeued 6 vvhich is a vvay for the sinner also to come to iustice 9 And that seing he vvas not as then circumcised not only the circumcised lovv but also the vncircumcised Gentil may by beleeuing the Christian faith come to iustice as Abraham did 〈◊〉 specially considering also that Abraham vvas promised to be Father of the vvhole vvorld and not only of the Ievves to vvhom onely the Lavv vvas giuen and that not to fulfil the promise but for an other cause verse 1 VVHAT shal vve say then that ″ Abraham did finde our father according to the flesh ✠verse 2 For if Abraham vvere iustified ″ by vvorkes he hath glorie but not vvith God ✠verse 3 For vvhat saieth the Scripture Abraham beleeued God and it vvas reputed him to iustice ✠verse 4 But ″ to him that vvorketh the revvard is not imputed according to grace but according to dette ✠verse 5 But ″ to him that vvorketh not yet beleeueth in him that iustifieth the impious his faith is reputed to iustice according to the purpose of the grace of God ✠verse 6 ″ As Dauid also termeth the blessednes of a man to vvhom God reputeth iustice vvithout vvorkes ✠verse 7 Blessed are they vvhose iniquities be forgiuen and vvhose sinnes be ″ couered ✠verse 8 Blessed is the man to vvhom our Lord hath not imputed sinne ✠verse 9 This blessednes then doth it abide in the circumcision or in the prepuce also For vve say that vnto Abraham faith vvas reputed to iustice ✠verse 10 Hovv vvas it reputed in circumcision or in prepuce Not in circumcision but in prepuce ✠verse 11 And * he receiued the signe of circumcision ″ a seale of the iustice of faith that is in prepuce that he might be the father of al that beleeue by the prepuce that vnto them also it may be reputed to iustice ✠verse 12 and might be father of circumcision not to them only that are of the circumcision but to them also that folovv the steppes of the faith that is in the prepuce of our father Abraham ✠verse 13 For not by the Lavv vvas the promisse to Abraham or to his seede that he should be heire of the vvorld but by the iustice of faith ✠verse 14 For if they that are of the Lavv be heires faith is made voide the promisse is abolished ✠verse 15 For the Lavv vvorketh vvrath For vvhere is no lavv neither is there preuarication ✠verse 16 Therfore of faith that according to grace the promisse may be firme to al the seede not to that only vvhich is of the Lavv but to that also vvhich is of the faith of Abraham vvho is the father of vs al as it is vvritten ✠verse 17 For a
Cain Balaam Corè 695. 704. to the Diuel him self 244 marg Al the forerūners of Antichrist p. 123. 124. 240 marg 556. 558. 679. 741. False-prophets false christes lying maisters foretold in the new Testament 119 marg 68 and 69 and 669 marg Many maisters 648. Many antichristes 679 nu 18. Rauening vvolues 19. 353. Theeues not entring by the doore 248 m. 250. Prophecied of and liuely described by S. Paul S. Peter S. Iude c. 352. 573. 574. 669. 670. 672. 693. locustes 715. The causes that men fall to heresie 565. mar 583. Heauen shut vntil the Passion of Christ p. 9. nu 16. p. 621. marg p. 633. See Limbus patrum Differences of rewardes and glorie in heauen p. 37. 58. 430. 465. marg 534. nu 1. 259. marg See Merites Vvorkes Revvard Hospitalitie toward the afflicted for religion 27 marg 28. nu 41. 505 marg See Almes Vvhat a heinous sault it is not to receiue and harbour Catholike Preachers and Priests 163. marg I IESVS in English Sauiour 4 marg This name is to be adored and reuerenced 530. It worketh miracles 112. 299 marg The force thereof against Diuels ibid. and 577. Ansvvers to the sophistical arguments vsed by heretikes against the reuerence done to this name 530. By irreuerence therevnto they prepare the way to Antichrist 723. Idols in al the Bible signifie the false Gods of the Pagans 687 383 mar The Caluinistes applying the word against sacred Images are condēned long since by the 2 Councel of Nice 687. See Images They are ashamed of their translating image for idol ibid. Heresies are the idols of the new Testament pag. 448. Images 345. 623. 687. 688. They haue Gods owne warrant 623. 688. Their differēce from idols 687. 688. Hovv they are adored 530. 633. Their antiquitie 24. 688. Their fruite and commoditie 345. 688. Images of the B. Trinitie and of Angels 345. Image-breakers old cōdemned Heretikes by the 2 Nicene Councel 687. 688. They are accursed by the same Councel that apply the places of Scripture that speake of the Pagans Idols against sacred images 687. Miracles wrought by the image of Christ p. 24. The abolishing of Christs image a preparatiō to set vp the image of Antichrist 723. The honour of Christs image is the honour of Christ him self 723. Indulgences See Pardons Iustification or to be iustified vvhat it signifieth 387. nu 13. The first and second iustification 387. The first iustification of mere grace vvithout vvorkes 392. 409. 412. nu 32. 516. 389. marg Iustification by vvorkes pag. 16. 138. 387. pag. 645. 646. 647. 682. 736. Not by faith only See faith Vvhat vvorkes iustifie not pag. 390. nu 20. 28. p. 392. 411. 632. nu 6. 633. 499. marg Iustification attributed to hope charitie c. 402. 633. nu 33. Charitie the principal vertue in iustification 509. 566. Hovv the Protestants admit charitie good workes to iustificatiō 509. Vvhy it îs so often attributed to saith 394. 632. 502 marg 606. marg S. Paules meaning vvhen he commendeth faith 633. The iustice of faith 408. True inherent iustice not imputatiue 14. 138. 139. 387. 390. 394. marg 395. nu 5. pag. 427. nu 30. pag. 511. 513 marg 517. mar 519. mar 524 marg 543. 682. 398 marg Hovv it is said None iust 390. Hovv it is said Reputed to iustice 391 marg Increase of iustice 744 marg 396 marg 550 marg Hovv it is called Gods iustice 383 marg 390 nu 22. pag. 480. 481. 531. Hovv Christ is our iustice 427. The Protestants auoid the vvord Iustifications 138. nu 6. p. 736. nu 8. The iustice of Moyses Lavv vvhat 408 marg L Ovr B. LADIE vvithout sinne 94. 395. 676. Her perpetual virginitie 4. 5. nu 25. She vovved virginitie 138. Her life death Assumption pag. 291. Her blessednes 171 marg Her festiuities 291. Her excellencie titles prerogatiues 138. 139. 173. 221. 273. 291. 292. 171 marg Her honour 139. 291. 292. She is our Aduocate 292. 679. our hope 292. 548. marg The meaning of the termes and titles giuen vnto her 292. God and our Ladie saue vs. 337. The often saying of the Aue Marie 138. The auncient fathers vsed the same 291. 292. Holy Simeon prophecied of her sorovves 145. She vvas alvvaies partaker of sorovves vvith Christ ibidem 272 marg ful of deepe contemplations 142. The meaning of Christs speaches vnto her that may seeme hard 221. nu 4. 5. The Protestants keepe no Holiday of her 191. They keepe not the day of her death as they doe of all other cheefe Saincts in the new Church of Englād ibidem They are not of those generations that she prophecied should call her blessed 136 marg They derogate from her honour 138. 295. Laie men must not iudge of their Pastors of the sense of Scriptures of questions in religion pag. 344. They must receiue the Sacraments c. not at their owne hand but of their Clergie and Pastors 40. nu 19. 42. marg See Priests Clergie Limbus patrum or Abrahams bosom 186. marg 187. 296. 633. 708 marg 621. mar A third place 162. 708 marg The iust men of the old Testament were not in heauen til Christs Ascension 186. Christ descended into Hel to deliuer them 187. See Hel Heauen M MAchabees Canonical Scripture 138. See p. 250. MARIE See our B. Ladie L. Mariage a Sacrament 55. nu 6. p. 187. nu 18. p. 221. nu 2. p. 523. Indissoluble both parties liuing 14. 55. 113 marg 116. 187. 221. 397. marg 440. and not lawful after diuorce ibidem Honoured by Christs presence p. 221. Perfect best without carnal copulation 4. nu 16. See Chastitie Continencie How it is honorable in al. 637. Inferior to virginitie and widow hod 4. 438. marg 439 marg 440. See Chastitie Mariage of Priests and votaries vnlawful See Priests Vovv Old heresies against Mariage 574. Catholikes falsely charged vvith the same 574. 575. They esteeme of mariage more then the Protestants 523. Martyrs true and false p 13. p 457. No true Martyrdom out of the Cathol Church p. 457. Martyrdom a most acceptable sacrifice 592. Their reward glorie 702 and 713 marg How they crie for reuenge 712. Their chereful and constant countenance before the persecutors 305 marg Their comfort at the very time of death torments 309 marg MASSE See Sacrifice The word Masse 447. The Liturgie or Masse of the Apostles 330. of the Greeke fathers ibidem It is agreable to Christs institution 451. 452. 453. to the Apostles tradition 454. to S. Paul concerning the praiers and petitions therein 567. Kyrie eleison 463. Gloria in excelsis pag. 140 inner marg Sanctus thrise repeated 707 and 708. Hosanna 61. Sursum corda 463. The Canon 267. The Pater noster 567. Agnus Dei 217 inner marg 453 nu 29. Kissing the Pax. 423. Domine nō sum dignus 21. 453. nu 29. Communio 452. Hovv Antichrist his Ministers shal abolish the Masse
al these things shal be giuen you besides ✠verse 34 Be not careful therfore for the morovv For the morovv day shal be careful for it self sufficient for the day is the euil thereof ANNOTATIONS CHAP. VI. 1. Iustice Hereby it is playne that good werkes be iustice and that man doing them doeth iustice and is thereby iust and Iustified and not by fayth only Al which iustice of a Christian man our Sauiour here compriseth in these three workes in Almes fasting and prayers Aug. li. perf iust â— â— So that to giue almes is to doe iustice and the workes of mercie are iustice Aug. in Ps 49. v. 5. 4. Repay This repaying and rewarding of good workes in heauen often mentioned here by our Sauiour declareth that the sayd workes are meritorious and that we may doe them in respect of that reward 5. Hypocrites Hypocrisie is forbidden in al these three workes of iustice and not the doing of them openly to the glorie of God and the profite of our neighbour and our owne saluatioÌ„ for Christ before c. 5. biddeth saying Let your light so shine before men c. And in al such workes S. Gregotles rule is to be folowed The worke so to be in publike that the intention remayne in secrete Ho. 11. in Euang. c. 10. 7. Much speaking Long prayer is not forbid for Christ * him self spent whole nights in prayer and he sayth * we must pray alwayes and * the Apostle exhorteth to pray without intermission and the holy Church * from the beginning hath had her Canonical houres of prayer but idle and voluntary babling either of the heathens to their goddes or of Heretikes that by long Rhetorical prayers thinke to persuade God wheras the Collects of the Churche are most breese and most effectual See S. Augustine ep 121 c. 8 9. 10. 11. Superstantial bread By this bread so called here according to the Latin word and the Greeke we aske not only al necessarie sustenance for the body but much more al spiritual foode namely the blessed Sacrament it self which is Christ the true bread that came from heauen and the bread of life to vs that eate his bodie Cypr. de orat Do. Aug. ep 121 c. 6. 11. And therfore it is called here Supersubstantial that is the bread that passeth and excelleth al creatures Hiero. in 2. Tit. in 6. Mat. Amb. li. 5. de Sacr. 6. 4. Aug. ser 22. de verb. Do. sec Mat. S. Germanus in Theoria 12. Dettes These dettes doe signifie not only mortal sinnes but also venial as S. Augustine often teacheth and therfore euery man be he neuer so iust yet because he can not liue without venial sinnes may very truly and ought to say this prayer Aug. cont duâ—s ep Pelag. li. 1. â— 14. li. 21 de Ciuit. 6. 27. 13. Leade vs not S. Cypr. readeth Ne patiaris nos induci Suffer vs not to be led as S. Augustine noteth li. de ho. perseu c. 6. and so the holy Churche vnderstandeth it because God as S. Iames sayth tempteth no man though for our sinnes or for our probation and crowne he permitte vs to be tempted Beware then of Bezaes exposition vpon this place who according to the Caluinists opinion saith that God leadeth them into tentation into whom him self bringeth in Satan for to fill their harts so making God the author of sinne 14. If you forgeue This poynt of forgeuing our brother when we aske forgiuenesse of God our Sauiour repeateth agayne as a thing much to be considered and therfore commended in the parable also of the seruant that would not forgiue his felow seruant Mat. 18. 16. Fast He forbiddeth not open and publike fasts which in the * Scriptures were commaunded and proclamed to the people of God and the Niniuires by such fasting appeased Gods Wrath but to fast for vaine glorie and praise of men and to be desirous by the very face and looke to be taken for a faster that is forbidden and that is hypocrisie 20. Treasures in heauen Treasures layd vp in heauen must needes signifie not fayth only but plentiful almes and deedes of mercie and other good workes which God keeping as in a booke wil reward them accordingly as of the contrarie the Apostle sayth He that soweth sparingly shal reape sparingly 2. Cor. 9. 24. Two Masters Two religions God and Baal Christ and Caluin Masse and Communion the Catholike Churche and Heretical Conuenticles Let them marke this lesson of our Sauiour that thinke they may serue masters al times al religions Agayne these two masters doe signifie God and the world the sles he and the spirit iustice and sinne 25. Careful Prudent prouision is not prohibited but to much doubtfulnes and feare of Gods prouision for vs to whom we ought with patience to committe the rest when we haue done sufficiently for our part CHAP. VII In this third and last Chapter of his Sermon because we know not mens endes he biddeth vs beware of iudging 6 and neuerthelesse to take open dogges so he calleth them as they be 7 If these workes of iustice seeme to hard we must pray instantly to him that giueth them 12 In the conclusion he giueth one short rule of al iustice 13 and then he exhorteth with al vehemencie to the straite way both of the Catholike fayth 21 and also of good life because only fayth wil not suffise verse 1 IVDGE ″ not that you be not iudged ✠verse 2 For * in what iudgment you iudge you shal be iudged and in what measure you mete it shal be measured to you agayne ✠verse 3 And why seest thou the more that is in thy brothers eye and the beame that is in thine ovvne eye thou seest not ✠verse 4 Or how sayest thou to thy brother Let me cast out the more of thine eye and behold a beame is in thine owne eye ✠verse 5 Hypocrite cast out first the beame out of thine owne eye and then shalt thou see to cast out the more out of thy brothers eye ✠verse 6 Giue not that which is ″ holy to dogges neither cast ye your pearles before swine lest perhaps they treade them with their feete and turning al to teare you ✠verse 7 * Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you ✠verse 8 For ″ euery one that asketh receiueth and that seeketh findeth and to him that knocketh it shal be opened ✠verse 9 Or vvhat man is there of you vvhom if his childe shal aske bread vvil he reach him a stone ✠verse 10 Or if he shal aske him fish vvil he reach him a serpent ✠verse 11 If you then being naught knovv hovv to giue good giftes to your children hovv much more vvil your father vvhich is in heauen giue good things to them that aske him ✠verse 12 Al
vvere circumcised and had receiued the Lavv by Moyses for such carnal respects they trusted in themselues as though God and Christ vvere vnseparably bound vnto them attributing also so much to their ovvne workes vvhich they thought they did of them selues being holpeÌ„ with the knovvledge of their lavv that they vvould not acknovvledge the death of Christ to be necessarie for their saluation but looked for such a Christ as should be like other princes of this vvorld and make them great men temporally Herevpon did S. Paul vvrite his Epistles to shevv both the vocation of the Gentiles and the reprobation of the Ievves Moreouer to admonish both the Christian Gentiles not to receiue Circumcision and other ceremonies of Moyses lavv in no vvise and the Ievves also not to put their trust in the same but rather to vnderstand that novv Christ being come they must cease Againe to shevv the necessitie of Christs comming and of his death that vvithout it neither the Gentiles could be saued no nor the Ievves by no vvorkes that they could doe of them selues although they vvere also holpen by the Lavv telling them what vvas good vvhat vvas bad for so much as al vvere sinners and therfore also impotent or infirme and the Lavv could not take avvay sinne and infirmitie and giue strength to fulfil that vvhich it gaue knovvledge of but this vvas God onely able to doe and for Christs sake onely vvould he doe it Therfore it is necessarie for al to beleeue in Christ and to be made his members being incorporat into his Body vvhich is his Catholike Church For so although they neuer yet did good vvorke but al il they shal haue remission of their sinnes and nevv strength vvithal to make them able to fulfil the coÌ„mauÌ„demeÌ„ts of Gods lavv yea their vvorkes after this shal be so gracious in Gods sight that for them he vvil giue them lift euerlasting This is the necessitie this is also the fruite of Christian Religion And therfore be exhorteth al both Gentils and Ievves as to receiue it humbly so also to perseuêre in it constantly vnto the end against al seduction of heresie and against al terror of persecution and to vvalke al their time in good vvorkes as novv God hath made them able to doe The same doctrine doth the Catholike Church teach vnto this day most exactly to vvit that no vvorkes of the vnbeleeuing or vnbaptized vvhether they be Ievves or Gentiles can saue them no nor of any Heretike or Schismatike although he be baptized because he is not a member of Christ yea more then that no vvorke of any that is not a liuely member of Christ although othervvise he be baptized and continue vvithin his Church yet because he is not in grace but in mortal sinne no vvorke that he doth is meritorious or able to saue him This very same is S. Paules doctrine he denieth to the vvorkes of such as haue not the Spirit of Christ al vertue to iustifie or to saue neither requireth he a man to haue had knovvledge of the Lavv or to haue kept it afortime as though othervvise he might not be saued by Christ but yet vvhen he is Christened he requireth of necessitie that he keepe Gods commaundements by auoiding of al sinne and doing good vvorkes and to such a mans good vvorkes he attributeth as much vertue as any Catholike of this time Neuerthelesse there vvere certaine at that time as also al the Heretikes of this our time vvhom S. Peter termeth vnlearned and vnstable vvho reading S. Paules Epistles did misconster his meaning as though he required not good vvorkes no more after Baptisme then before Baptisme but held that onely Faith did iustifie and saue a man Therevpon the other Apostles vvrote their Epistles as S. Augustine noteth in these vvordes Therfore because this opinion Ad salutem obtinendam sufficere Solam sidem that onely faith is sufficient to obteine saluation was then risen the other Apostolical Epistles of Peter Iohn Iames Iude do against it specially direct theire intention to auouch vehemently fidem sine operibus nihil prodesse that saith vvithout vvorkes profiteth nothing As also Paul him selfe did not define it to be quamlibet fidem qua in Deum creditur whatsoeuer maner of faith vvherevvith vve beleeue in God but that holesome expresse Euangelical faith vvhose vvorkes procede from loue and the faith quoth he that vvorketh by loue vvherevpon that faith vvhich some thinke to be sufficient to saluation he so affirmeth to profite nothing that he saith If I should haue al faith so that I could remoue mountaines and haue not charitie I am nothing He therfore that vvill not erre in this point nor in any other reading either S. Paules Epistles or the rest of the holy Scriptures must sticke fast to the doctrine of the Catholike Church vvhich Church S. Paul termeth the piller and ground of the truth assuring him self that if any thing there found to him as contrarie herevnto he faileth of the right sense and bearing alvvaies in his minde the admonition of S. Peter saying As also our most deere brother Paul according to the vvisedom giuen to him hath vvritten to you as also in al his Epistles speaking in them of these things in the vvhich are certaine things hard to vnderstand vvhich the vnlearned and vnstable depraue as also the rest of the Scriptures to theire ovvne perdition You therfore brethren foreknovving take heede lest ye be led amis by the error of the vnvvise and fall avvay from your ovvne stedfastnes THE TIME VVHEN THE EPISTLE TO THE ROMANES VVAS VVRITTEN and the Argument thereof THE historie of S. Paul vntil be came to Rome S. Luke in the Actes of the Apostles vvrote exactly and though vvithout any mention of his Epistles yet certaine it is that some of them he vvrote before he came there to vvit the â—vvo vnto the Corinthians and this to the Romanes * as it seemeth before them al the Epistle to the Galatians Vvherein yet because he maketh mention of the fouretenth yere after his conuersion it appeareth that he preached so long vvithout any vvriting And this order may thus briefely be gathered First he preached to the Galatians Act. 16 and passing through Phrygia and the countrey of Galatia Vvhereof he maketh mention himselfe also Gal. 1 Vve euangelized to you and Gal. 4 I euangelized to you heretofore After vvhich the false Apostles came and persuaded them to receiue Circumcision Vvherevpon he saith Gal. 1 I maruel that thus so soone you are traÌ„sferred from him that called you to the grace of Christ vnto an other Gospel and vvisheth therfore Gal. 4. saying And I vvould I vvere vvith you novv And accordingly he came vnto them aftervvard as vve reade Act. 18 Vvalking in order through the countrie of Galatia and phrygia confirming al the Disciples At vvhich time also it seemeth that he tooke order vvith them about those contributions
that abhorrest idols thou doest sacrilege ✠verse 23 that doest glorie in the Lavv thou by preuatication of the Lavv doest dishonour God ✠verse 24 For the name of God through you is blasphemed among the Gentiles as it is vvriten ✠verse 25 Circumcision in deede profiteth if thou obserue the Lavv but if thou be a preuaricátour of the Lavv thy circumcision is become prepuce ✠verse 26 If then the prepuce ″ keepe the iustices of the Lavv shal not his prepuce be reputed for circumcision ✠verse 27 and shal not that vvhich of nature is prepuce fulfilling the Lavv iudge thee that by the letter and circumcision art a preuaricátour of the Lavv ✠verse 28 For not he that is in open shevv is a Ievv not that vvhich is in open shevv in the flesh is circumcision ✠verse 29 but he that is in secrete is a Ievv and the circumcision of the hart ″ in spirit not in the letter vvhose praise is not of men but of God ANNOTATIONS CHAP. II. 1. Thou that iudgest Such as by publike authoritie either spiritual or temporal haue to punish offenders be not forbidden to iudge or condemne any for their offenses though them selues be sometimes guilty in their conscience of the same or greater yet may it be matter of aggrauating sinnes before God vvhen they vvil not repent of those offenses them selues for the vvhich they punish others but if they be open offenders them selues in the same sort for vvhich they iudge other they giue scandal and thereby aggrauate their sinnes very much Proprely here he forbiddeth to charge an other falsely or truely vvith these crimes vvhereof him self is as farre guilty or more then the other as the Ievves specially did the Gentils to vvhom he speaketh here 4. Doest thou contemne This proueth that God offereth his grace and mercie to many and by long patience and sufferance expecteth their repētance differring their punishment of purpose that they may amend and that he is not delighted in their perdition nor is the cause of their sinne but contrarievvise that they harden their ovvne hartes and of their ovvne free vvil relect his grace and contemne his benignitie 6. According to his vvorkes Though the holy Apostles special purpose be in this Epistle to commend vnto the Gentiles that trusted so much in their moral vvorkes the faith in Christ yet lest any man should thinke or gather vntruely of his vvordes that Christian mens vvorkes vvere not meritorious or the cause of Saluation he expresly vvriteth that God giueth as vvel euerlasting life and glorie to men for and according to their good vvorkes as he giueth damnation for the contrarie vvorkes And hovv so euer Heretikes fondly flee from the euidence of these places yet S. Augustine saith Life euerlasting to be rendered for good vvorkes according to this manifest Scripture God shal render to euery man according to his vvorkes 13. Not the hearers This same sentence agreable also to Christes vvordes Mat. ◠21 is the very ground of S. Iames disputation that not faith alone but good vvorkes also do iustifie Therfore S. Paul hovvsoeuer some peruersly conster his vvordes in other place meaneth the same that S. Iames. And here * he speaketh not properly of the first iustification vvhen an Infidel or il man is made iust vvho had no acceptable vvorkes before to be iustified by of vvhich kind he specially meaneth in other places of this Epistle but he speaketh of the second iustification or increase of former iustice vvhich he that is in Gods grace daily procedeth in by doing al kind of good vvorkes vvhich be iustices and for doing of vvhich he is iust in deede before God and of this kinde doth S. Iames namely treate Vvhich is directly against the Heretikes of this time vvho not only attribute nothing to the vvorkes done in sinne and infidelitie but esteeme nothing at al of al Christian mens vvorkes tovvard iustification and saluation condemning them as vncleane sinful hy pocritical Pharisaical vvhich is directly against these other Scripture and plaine blaspheming of Christ and his grace by vvhose spirit and cooperation vve doe them 13. Shal be iustified Of al other Articles deceitfully handled by Heretikes they vse most guile in this of Iustification and specially by the equiuocation of certaine vvordes vvhich is proper to al contentious vvranglers and namely in this vvord Iustifie Vvhich because they finde sometime to signifie the acquiting of a guilty man of some crime vvhere of he is in deede guilty for vvhich he ought to be condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent they falsly make it so signifie in this place and the like vvheresoeuer man is said to be iustified of God for his vvorkes or othervvise as though it vvere said that God iustifieth man that is to say imputeth to him the iustice of Christ though he be not in deede iust or of fauour reputeth him as iust vvhen in deede he is vvicked impious and vniust Vvhich is a most blasphemous doctrine against God making him either ignorant vvho is iust and so to erre in his iudgement or not good that can loue and saue him vvhom he knovveth to be euill And a maruelous pitieful blindnes it is in the Churches Aduersaries that they should thinke it more to Gods glorie and more to the commendation of Christes iustice merites and mercie to call and count an il man so continuing for iust then by his grace and mercie to make him of an il one iust in deede and so truely to iustifie him or as the vvord doth here signifie to esteeme and approue for iust in deede him that by his grace keepeth his lavv and commaundements For that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondence to the former vvordes Not the hearers are iust but the doers Vvherevpon S. Augustine de Sp. lit c. 26. to ◠hath these vvordes When it is said The doers of the Lavv shal be iustified vvhat other thing is said then The iust shal be iustified for the doers of the Lavv verily are iust 26. Keepe the iustices If a Gentile either novv since Christ by his grace and faith or any other before Christ not of the stocke of Abraham through the Spirit of God keepe the iustices of the Lavv he is iust no lesse then if he had been outvvardl◠circumcised and shal condemne the circumcised Ievv not keeping the Lavv vvithout vvhich his outvvard Sacrament can not serue him but shal be much to his condemnation that hauing the Lavv and peculiar Sacraments of God he did not keepe the Lavv nor invvardly exercise that in his hart vvhich the outvvard signe did import And al this is no more but to insinuate that true iustice is not in faith only or knovvledge of the
Lavv or in the name either of Ievv or Christian but in doing good vvorkes and keeping the Lavv by Gods grace 29. In spirit not letter The outvvard ceremonies Sacraments threates and commaundements of God in the Lavv are called the letter the invvard vvorking of God in mens hart and enduing him vvith faith hope and charitie and vvith loue liking vvil and abilitie to keepe his commaundements by the grace and merites of Christ are called the spirit In vvhich sense the carnal Ievv vvas a Ievv according to the letter and he vvas circumcised after the letter but the true beleeuing Gentil obseruing by Gods grace in hart and in Gods sight that vvhich vvas meant by that carnal signe is a Ievv according to the spirit and iustified by God Of the spirit and letter S. Augustine made a famous vvorke very necessarie for the vnderstanding of this Epistle CHAP. III. He graunteth that the Ievves did passe the Heathen Gentils in Gods benefits 9 but not in their ovvne vvorkes concluding that he hath shevved both Ievv and Gentil to be sinners 18 and therfore inferring that there must be some other vvay to Saluation indifferent to both vvhich is to beleeue in IESVS CHRIST that for his sake their sinnes may be forgiuen them verse 1 WHAT preeminence then hath the Ievv or what is the profit of circumcision ✠verse 2 Much by al meanes First surely because the vvordes of God vvere coÌ„mitted to them ✠verse 3 for vvhat if certaine of them haue not beleeued Hath their incredulitie made the faith of God frustrate ✠verse 4 God forbid but * God is true * euery man a lyer as it is vvritten That thou maiest be iustified in thy vvordes and ouercome vvhen thou art iudged ✠verse 5 But ″ if our iniquitie commend the iustice of God vvhat shal vve say Is God vniust that executeth vvrath I speake according to man ✠verse 6 God forbid othervvise hovv shal God iudge this vvorld ✠verse 7 For if the veritie of God hath abounded in my lie vnto his glorie vvhy am I also yet iudged as a sinner ✠verse 8 and not as vve are blasphemed and as some report vs to say let vs doe euil that there may come good vvhose damnation is iust ✠verse 9 Vvhat then do vve excel them No not so For vve haue argued the Ievves and the Greekes al to be vnder sinne ✠verse 10 as it is vvritten That ″ there is not any man iust ✠verse 11 there is not that vnderstandeth there is not that seeketh after God ✠verse 12 Al haue declined they are become vnprofitable together there is not that doeth good there is not so much as one ✠verse 13 Their throte is an open sepulchre vvith their tonges they dealt deceitefully The venim of aspes vnder their lippes ✠verse 14 Vvhose mouth is ful of malediction and bitternes ✠verse 15 Their feete svvift to shede bloud ✠verse 16 Destruction and infelicitie in their vvaies ✠verse 17 and the vvay of peace they haue not knovven ✠verse 18 There is no feare of God before their eies ✠verse 19 And vve knovv that vvhatsoeuer the Lavv speaketh to them it speaketh that are in the Lavv that euery mouth may be stopped and al the vvorld may be made subiect to God ✠verse 20 because * ″ by the vvorkes of the Lavv no flesh shal be iustified before him For by the Lavv is the knovvledge of sinne ✠verse 21 But novv vvithout the Lavv ″ the iustice of God is manifested testified by the lavv and the Prophets ✠verse 22 And the iustice of God by faith of IESVS CHRIST vnto al and vpoÌ„ al that beleeue in him For there is no distinction ✠verse 23 For al haue sinned and doe neede the glorie of God ✠verse 24 Iustified gratis by his grace by the redemption that is in CHRIST IESVS ✠verse 25 vvhom God hath proposed a propitiation ' by faith in his bloud to the shevving of his iustice for the remission of former sinnes ✠verse 26 in the toleration of God to the shevving of his iustice in this time that he may be iust and iustifying him that is of the faith of IESVS CHRIST ✠verse 27 Vvhere is then thy boasting it is excluded by vvhat lavv of deedes No but by the lavv of faith ✠verse 28 For vve account a man to be iustified ″ by faith vvithout the vvorkes of the Lavv. ✠verse 29 Is he God of the Ievves only is he not also of the Gentiles Yes of the Gentiles also ✠verse 30 For it is one God that iustifieth circumcision by faith and prepuce by faith ✠verse 31 Do vve then destroy the Lavv by faith God forbid but vve do establish the Lavv. ANNOTATIONS CHAP. III. 5. If your iniquitie No maruel that many novv a daâ—es deduce false and detestable conclusions out of this Apostles high and hard vvritings seeing that S. Peter noted it in his daies and him self here confesseth that his preaching and speaches vvere then falsely misconstrued as though he â—ad taught that the Ievves and Gentils il life and incredulity had been directly the cause of Gods more mercie and that therfore sinne commeth of God to the aduancement of his glorie and consequently that men might or should doe il that good might ensue thereof Vvhich blasphemous constructions they tooke of these and the like vvordes vvhere sinne abounded there did grace more abound and The Lavv entered in that sinne might abound and our our of the Psalme 50. That thou maiest be iustified in thy vvordes and ouercome vvhen thou art iuâ—ged As though he meant that men do sinne to the end that God may be iustified And at al these and the like places of the Apostle though forevvarned by S. Peter and by the Apostles ovvne defense and Protestation that he neuer meant such horrible things yet the vvicked also of this time do stumble and fall But the true meaning is in al such places that God can and doth vvhen it pleaseth him conuert those sinnes vvhich man committeth against him and his commaundements to his glorie though the sinnes them selues stand not vvith his vvil intention nor honour but be directly against the same and therfore may not be committed that any good may fall for vvhat good so euer accidentally falleth it procedeth not of the sinne but of Gods mercie that can pardon and of his omnipotencie that can turne il to good And therfore against those earnal interpretations S. Paul very carefully diligently giueth reason also in this place v. 6 that it is impossible because God could not iustly punish any man nor sit in iudgement at the later day for sinne vvithout plaine iniurie if either him self vvould haue sinne committed or man might doe it to his glorie Therfore let al sincere readers of the Scriptures and specially of S.
father of many nations haue I appointed thee before God vvhom thou didst beleeue ' vvho quickeneth the dead and calleth those things that are not as those things that are ✠verse 18 Vvho contrarie to hope beleeued in hope that he might be made the father of many nations according to that vvhich vvas * said to him So shal thy seede be as the starres of heauen and the sand of the sea ✠verse 19 And he vvas not vveakened in faith neither did he coÌ„sider his ovvne body novv quite dead vvhereas he vvas almost an hundred yeres old and the dead matrice of Sara ✠verse 20 In the promisse also of God he staggered not by distrust but vvas strengthened in faith giuing glorie to God ✠verse 21 most fully knovving that vvhatsoeuer he promised he is able also to doe ✠verse 22 Therfore vvas it also reputed him to iustice ✠verse 23 And it is not vvritten only for him that it vvas reputed him to iustice ✠verse 24 but also ″ for vs to vvhom it shal be reputed beleeuing in him that raised vp IESVS CHRIST our Lord from the dead ✠verse 25 vvho vvas deliuered vp for our sinnes and rose againe for our iustification ANNOTATIONS CHAP. IIII. 1. Abraham The Apostle disputing in this chapter as before against them that thought they might be iustified by their vvorkes done vvithout the grace of Christ and faith in him proposeth Abraham for an example and proueth that he had no iustice nor estimation of iustice before God by any vvorkes done before he had faith or that proceded not of faith and Gods grace 2. By vvorkers If Abraham did any commendable vvorkes before he beleeued Christ as many Philosophers did men might count him iust therfore but in Gods sign vvho accepteth nothing vvithout faith in him or that procedeth not from his grace he should neuer haue had the estimation of a iust man Therfore God in the Scriptures reputing him as a iust man giueth the cause therof saying Abraham beleeued God and it vvas reputed to him for iustice 4 To him that vvorketh That is to say He that presumeth of his ovvne vvorkes as done of him self vvithout faith Gods helpe and grace and saying that grace or iustification vvere giuen to him for his vvorkes this man doth chalenge his iustification as dette and not as of fauour and grace 5. To him that vvorketh not He vvorketh not in this place that hath no vvorkes or alleageth not his vvorkes done in his infidelitie as cause of his iustification but faith in Christ and that proceding of mere grace Vvherevpon S. Augustine saith Knovv thou that faith found thee vniust And if faith giuen to thee made the iust it found thee a vvicked one vvhom it might make iust If it found thee vvicked and of such an one made thee iust vvhat vvorkes hadst thou being then vvicked None couldest thou haue nor canst haue before thou beleeudst Beleeue then in him that iustifieth the impious that thy good vvorkes may be good vvorkes in deede August in Psal 31. 6. As Dauid termeth The Protestants for termeth translato describeth for that they vvould haue the ignorant beleeue the vvhole nature definition of Iustification to be nothing els but remission of sinnes and no grace or inherent iustice giuen from God at al. Vvhen the Apostle vvould say nothing els but that in the first justificatioÌ„ God findeth no good vvorkes or merites to revvard but only sinnes to forgiue vnto such as haue faith in him 7. Couered 8. not imputed You may not gather as the Heretikes doe of these termes couered and not imputed that the sinnes of men be neuer truely forgiuen but hidden only for that derogateth much to the force of Christes bloud and to the grace of God by vvhich our offences be truly remitted He is the Lambe that taketh avvay the sinnes of the vvorld that vvasheth and blotteth out our sinnes therfore to couer them or not to impute them is not to charge vs vvith our sinnes because by remission they be cleane taken avvay othervvise it vvere but a â—eined forgiuenesse See S. Augustine in psal 3â— enarrat â— 11. A seale The Heretikes vvould proue hereby that the Sacraments of the Church giue not grace or iustice of faith but that they be notes markes and badges only of our remission of sinnes had by faith before because Abraham vvas iust before and tooke this Sacrament for a seale thereof only To vvhich must be ansvvered that it folovveth not that it is so in al because it vvas so in the Patriarch vvho vvas iust before and vvas therfore as it vvere the founde of Circumcision or he in vvhom God vvould first establish the same no more then it folovveth that because the Holy Sacrament of the Altar remitted not sinnes to Christ nor iustified him therefore it hath that effect in none Looke S. Augustine de baptismo contra Donatistas li. 4. c. 24. Vvhere you shal see that though not in Abraham yet in Isaac his sonne and so consequently in the rest the Sacrament vvent before and iustice folovved 24. For vs to vvhom it shal be reputed By this it is most plaine against our Aduersaries that the saith vvhich vvas reputed for iustice to Abraham vvas his beleefe of an Article reuealed to him by God that is to say his assent and credit giuen to Gods speaches as in vs his posteritie according to the spirit it is here plainely said that iustice shal be reputed to vs by beleeuing the Articles of Christes death and Resurrection and not by any fond special faith fiducia or confidence of eche mans ovvne saluation to establish the vvhich fiction they make no account of the faith Catholike that is vvherevvith vve beleeue the Articles of the faith vvhich only iustifieth but call it by contempt an historical faith so as they may terme Abrahams faith and our Ladies faith of vvhich it vvas * said Beata quae credidisti Blessed art thou that hast beleeued And so in truth they deny as vvel the iustification by faith as by vvorkes CHAP. V. Hauing therfore through faith in Christ obteined the beginning he shevveth vvhat great cause vve haue to hope for the accomplishment 12 And then he procedeth in his arguing and shevveth that as by one â—l vvere made sinners so by one al must he made iust verse 1 BEING iustified therfore by faith ″ let vs haue peace tovvard God by our Lord IESVS CHRIST ✠verse 2 by vvhoÌ„ also vve haue ″ accesse through faith into this grace vvherein vve stand and glorie in the hope of the glorie of the sonnes of God ✠verse 3 And not only this but also vve glorie in tribulations knovving that tribulation vvorketh patience ✠verse 4 and patience probation and ″ probation hope ✠verse 5 and hope confoundeth not because ″ the charitie of God is povvred forth in our hartes by the holy Ghost
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
one an other ✠verse 14 For al the Lavv is fulfilled in one vvord Thou shalt loue thy neighbour as thy self ✠verse 15 But if you bite and eate one an other take heede you be not consumed one of an other ✠verse 16 And I say vvalke in the spirit and the Iustes of the flesh you shal not accomplish ✠verse 17 For the flesh Iusteth against the spirit and the spirit against the flesh for these are aduersaries one to an other that not vvhat things soeuer ″ you vvil these you doe ✠verse 18 But if you be ledde by the spirit you are not vnder the Lavv. ✠verse 19 And the vvorkes of the flesh be manifest vvhich are fornication vncleannes impudicitie lecherie ✠verse 20 seruing of Idols vvitch-craftes enmities coÌ„tentions emulations angers bravvles dissensions sectes ✠verse 21 enuies murders ebrieties commessations and such like vvhich I foretel you as I haue foretold you that they vvhich doe such things shal not obteine the kingdom of God ✠verse 22 But the fruite of the Spirit is Charitie ioy peace patience benignitie goodnes longanimitie ✠verse 23 mildnes faith modestie coÌ„tinencie chastitie Against such there is no lavv ✠verse 24 And they that be Christs haue crucified their flesh vvith the vices and concupiscences ⊢ ✠verse 25 If vve liue in the spirit in the spirit also let vs vvalke ✠verse 26 Let vs not be made desirous of vaine glorie prouoking one an other enuying one an other ANNOTATIONS CHAP. V. 6. Faith This is the faith vvorking by charitie vvhich S. Paul meaneth els vvhere vvhen he faith that faith doth iustifie And note vvel that by these termes circumcision prepuce not auailable to iustification it is plaine that in the other places he meaneth the vvorkes of Circumcision and Prepuce that is of the Ievves and the Gentils vvithout faith vvhich auaile not but faith vvorking by charitie as vvho should say faith and good vvorkes not vvorkes vvithout faith Againe note here that if the Protestants vvho pretend conference of places to be the best or only vvay to explicate hard speaches of the holy Scriptures had folovved but their ovvne rule this one text vvould haue interpreted cleated vnto them al other vvhereby iustice and saluation might seeme to be attributed to faith alone the Apostle here so expresly setting dovvne the faith vvhich he commendeth so much before not to be alone but vvith charitie not to be idle but to be vvorking by Charitie as S. Augustine noteth defid ep c. 14. Further the good Reader must obserue that vvhereas the Protestants some of them confesse that Charitie and good vvorkes be ioyned and requisite also and that they exclude them not but commend them highly yet so that the said Charitie or good vvorkes are no part of our iustice or any cause of iustification but as fruites and effectes of faith onely vvhich they say doth all yea though the other be present this false glose also is reproued euidently by this place vvhich teacheth vs cleane contrarie to vvitte that faith hath her vvhole actiuitie and operation tovvard iustice and saluation of charitie and not contrarievvise vvithout vvhich it can not haue any act meritorious or agreable to God for our saluation for vvhich cause S. Augustine saith li. 〈◊〉 de Trin. c. 18. Fidem non facit vtilem nisi charitas nothing maketh faith profitable but charitie But the Heretikes ansvver that vvhere the Apostle saith faith vvorketh by charitie he maketh charitie to be the instrument only of faith in vvel vvorking and therfore the inferior cause at the least but this also is easily refuted by the Apostles plaine testimonie affirming that charitie is * the greater vertue that if a man had al faith and lacked charitie he vvere vvorth nothing And againe * that Charitie is the perfection and accoÌ„plishment of of the Iavv as faith iâ— not vvhich can not agree to the instrumental or inferior cause And therfore vvhen it is said that faith vvorketh by charitie it is not as by an instrument but as the body vvorketh by the soul the matter by the forme vvithout vvhich they haue no actiuitie Vvherevpon the the Schooles call Charitie the forme or life of faith that is to say the force actiuitie operatiue qualitie thereof in respect of merite and iustice Vvhich S. Iames doth plainely insinuate vvhen he maketh faith vvithout Charitie to be as a dead corps vvithout soul or life and therefore vvithout profitable operation c. 2. v. 26. â—â— Libertie an occasion They abuse the libertie of the Gospel to the aduantage of their flesh that vnder pretense therof shake of their obedience to the lavves of man to the decrees of the Church and Councels that vvil liue and beleeue as they list and not be taught by their Superiors but fornicate vvith euery Sect maister that teacheth pleasant licentious things and al this vnder pretence of spirit libertie and freedom of the Gospel Such must learne that al heresies schismes and rebellions against the Church and their lavvful Prelates be counted here among the vvorkes of the flesh Sâ—â— S. Augustine de fid op c. 24. 25. If any do sinne therest that do the vvorkes of the Holy Ghost must not therfore take pride in them selues but rather make humilitie of it partly by fearing their ovvne fall partly by looking straitly to their ovvne vvorkes 6 He exhorteth earnestly to good vvorkes assuring them that they shal reaps none other then here they sovv 11 With his ovvne hand he vvriteth telling them the true cause vvhy those false Apostles preach circumcision to be only to please the Ievves 17 and a plaine argument that he preacheth it not to be this that he is persecuted of the Ievves verse 1 BRETHREN and if a man be preoccupared in any fault you that are spiritual instruct such an one in the spirit of lenitie considering thine ovvne self lest thou also be tempted ✠verse 2 Beare ye one an others burdens so you shal fulfil the lavv of Christ ✠verse 3 For if any man esteeme him self to be something vvhereas he is nothing he seduceth him self ✠verse 4 But let euery one proue his ovvne vvorke so in him self only shal he haue the glorie and not in an other ✠verse 5 For euery one shal beare his ovvne burden ✠verse 6 And let * him that is catechized in the vvord communicate to him that catechizeth him in al his goods ✠verse 7 Be not deceiued God is not mocked ✠verse 8 For what things a maÌ„ shal sow those also shal he reape For he that sovveth in his flesh of the flesh also shal reape corruptioÌ„ but he that soweth in the spirit of the spirit shal reape life euerlasting ✠verse 9 And * doing good let vs not faile For in due time vve shal reape not failing ✠verse 10 Therfore vvhiles
example of Abraham Ro. 4. Abraham in deede vvas iustified by vvorkes also 25 and likevvise Rahab verse 1 MY brethren Haue not the faith of our Lord IESVS Christ of glorie ″ in acception of persons ✠verse 2 For if there shal enter into your assemblie a man hauing a golden ring in goodly appareil and there shal enter in a poore man in homely attire ✠verse 3 you haue respect to him that is clothed vvith the goodly apparell and shal say to him Sitte thou here vvel but say to the poore man Stand thou there or sitte vnder my foote-stoole ✠verse 4 do you not iudge vvith your selues and are become iudges of vniust cogitations ✠verse 5 Heare my deerest brethren hath not God chosen the poore in this vvorld riche in faith and heires of the kingdom vvhich God hath promised to them that loue him ✠verse 6 But you haue dishonoured the poore mā Do not the riche oppresse you by might and them selues dravv you to iudgements ✠verse 7 Doe not they blaspheme the good name that is inuocated vpon you ✠verse 8 If not-vvithstanding you fulfil the roial lavv according to the scriptures Thou shalt loue thy neighbour as thy self you doe vvel ✠verse 9 but if you accept persons you vvorke sinne reproued of the Lavv as transgressours ✠verse 10 And * vvhosoeuer shal keepe the vvhole Lavv but offendeth in one ″ is made guilty of al. ✠verse 11 For he that said Thou shalt not commit aduoutrie said also Thou shalt not kil And if thou doe not commit aduoutrie but shalt kil thou art made a transgressour of the Lavv. ✠verse 12 So speake ye and so doe as beginning to be iudged by the lavv of libertie ✠verse 13 For ″ iudgement vvithout mercie to him that hath not done mercie And mercie exalteth it self aboue iudgement ✠verse 14 ″ Vvhat shal it profit my brethren if a man say he hath faith but hath not vvorkes Shal faith be able to saue him ✠verse 15 And * if a brother or sister be naked lacke daily foode ✠verse 16 and one of you say to them Goe in peace be vvarmed filled but you giue them not the things that are necessarie for the bodie vvhat shal it profit ✠verse 17 So faith also if it haue not vvorkes is dead in it self ✠verse 18 But some man saith Thou hast faith and I haue vvorkes shevv me thy faith vvithout vvorkes I vvil shevv thee by vvorkes my faith ✠verse 19 Thou beleeuest that there is one God Thou doest vvel the deuils also beleeue and tremble ✠verse 20 But vvilt thou knovv ô vaine man that faith vvithout vvorkes is idle ' ✠verse 21 ″ Abraham our father vvas he not iustified by vvorkes * offering Isaac his sonne vpon the altar ✠verse 22 Seest thou that ″ faith did vvorke vvith his vvorkes and by the vvorkes the faith vvas consummate ✠verse 23 And the Scripture vvas fulfilled saying Abraham beleeued God and it vvas reputed him to iustice and he vvas called ″ the freende of God ✠verse 24 Do you see that by vvorkes a man is iustified ″ not by faith only ✠verse 25 And in like maner also * ″ Rahab the harlot vvas not she iustified by vvorkes receiuing the messengers and putting them forth an other vvay ✠verse 26 For euen as the bodie vvithout the spirit is dead so also ″ faith vvithout vvorkes is dead ANNOTATIONS CHAP. II. 1. In acception of persons The Apostle meaneth not as the Anabaptists and other seditious persons sometime gather hereof that there should be no difference in Commonvveales or assemblies betvvixt the Magistrate and the subiect the free man and the bond the riche and the poore betvvixt one degree and an other for God and nature and the necessitie of man haue made such distinctions and men are bound to obserue then But it is meant onely or specially that in spiritual giftes and graces in matters of faith Sacraments and saluation and bestovving the spiritual functions and charge of foule vve must esteeme of a poore man or a bond man no lesse then of the rich man and the free then of the Prince or the Gentleman because as Christ him self calleth all and endueth al sorts vvith his graces so in such and the like things vve must not be partial but count al to be fellovves brethren and members of one head And therfore the Apostle saith vvith a special clause That vve should not hold or haue the Christian faith vvith or in such differences or partialities 10. Is made guilty of al. He meaneth not that vvhosoeuer is a theefe is also a murderer or that euery murderer is an aduouterer also or that al sinnes be equal according to the Stoïkes and the Heresie of Iouinian much lesse that he shal haue as great damnation that transgresseth one commaundement as if he had offended against euery precept but the sense is that it shal not auaile him to saluation that he seemeth to haue kept certaine and not broken al the commaundements seeing that any one transgression of the Lavv proueth that he hath not obserued the vvhole vvhich he vvas bound to do so far as is required and as is possible for a man in this life S. Augustine disputing profoundly in his 29 Epistle to S. Hierom of this place of S. Iames expoundeth it thus that he vvhich offendeth in one that is against the general and great commaundement of loue or charitie because it is in maner al as being the summe of al the plentitude of the lavv and the perfection of the rest breaketh after a sort and transgresseth al no sinne being committed but either against the loue of God or of our neighbour 13. Iudgement vvithout mercie Nothing giueth more hope of mercie in the next life then the vvorkes of almes charitie and mercie done to our neighbours in this life Neither shal any be vsed vvith extreme rigour in the next vvorld but such as vsed not mercie in this vvorld August de pec merit li. 2. c. 3. Vvhich is true not onely in respect of the iudgement to euerlasting damnation but also of the temporal chastisement in Purgatorie as S. Augustine signifieth declaring that our venial sinnes be vvashed avvay in this vvorld vvith daily vvorkes of mercie vvhich othervvise should be chastised in the next See epist 29. aforesaid in sine and li. 21 de Ciu. Dei c. 17 in fine 14. What shal it profite if a man say he hath faith This vvhole passage of the Apostle is so cleere against iustification or saluation by onely faith damnably defended by the Protestants and so euident for the necessitie merite concurrence of good vvorkes that their first author Luther and such as exactly folovv him boldly after the maner of Heretikes vvhen they can make no shift nor false glose for the text deny the
booke to be Canonical Scripture But Caluin and his companions disagreing vvith their Maisters confesse it to be holy Scripture but their shiftes and fond gloses for ansvver of so plaine places be as impudent as the denying of the Epistle vvas in the other vvho vvould neuer haue denied the booke thereby to shevv them selues Heretikes if they had thought those vulgar euasions that the Zuinglians and Caluinists do vse vvhereof they vvere not ignorant could haue serued In both sortes the Christian Reader may see that al the Heretikes vaunting of expresse Scriptures the vvord of God is no more but to delude the vvorld vvhereas in deede be the Scriptures neuer so plaine against them they must either be vvrested to sound as they say or els they must be no Scriptures at all And to see Luther Caluin Beza their fellovves sitte as it vvere in iudgement of the Scriptures to allovv or disallovv at their pleasures it is the most notorious example of Heretical pride miserie that can be See their prefaces and censures vpon this Canonical Epistle the Apocalypse the Machabees and other 21. Abraham vvas he not iustified by vvorkes It is much to be noted that S. Augustine in his booke de fide operibus c. 14. vvriteth that the heresie of onely faith iustifying or sauing vvas an old Heresie euen in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romans vvherein he commended so highly the faith in Christ that they thought good vvorkes vvere not auilable adding further that the other three Apostles Iames Iohn and Iude did of purpose vvrite so much of good vvorkes to correct the said errour of onely faith gathered by the misconstruction of S. Paules vvordes Yea vvhen S. Peter Ep. 2 c. 3. vvarneth the faithful that many things be hard in S. Paules vvritings and of light vnlearned men mistaken to their perdition the said S. Augustine affirmeth that he meant of his disputation concerning faith vvhich so many Heretikes did mistake to condemne good vvorkes And in the preface of his commentarie vpon the 31 Psalme he vvarneth al men that this deduction vpon S. Paules speache Abraham vvas iustified by faith therfore vvorkes be not necessarie to saluation is the right vvay to the gulfe of Hel and damnation And lastly vvhich is in it self very plaine that vve may see this Apostle did purposely thus commend vnto vs the necessitie of good vvorkes and the inanity aud insufficiencie of onely faith to correct the errour of such as misconstrued S. Paules vvordes for the same the said holy Doctor noteth that of purpose he tooke the very same example of Abraham vvhom S. Paul said to be iustified by faith and declareth that he vvas iustified by good vvorkes specifying the good vvorke for vvhich he vvas iustified and blessed of God to vvitte his obedience and immolation of his onely sonne But hovv S. Paul saith that Abraham vvas iustified by faith see the Annotations vpon that place Ro. 4. v. 1. 22. Faith did vvorke vvith Some Heretikes hold that good vvorkes are pernicious to saluation and iustification other that though they be not hurtful but required yet they be no causes or vvorkers of saluation much lesse meritorious but are as effectes and fruites issuing necessarily out of faith Both vvhich fictions falshods and flightes from the plaine truth of Gods vvord are refuted by these vvordes vvhen the Apostle saith That faith vvorketh together vvith good vvorkes making faith to be a coadiutor or cooperator vvith vvorkes and so both ioyntly concurring as causes and vvorkers of iustification yea aftervvard he maketh vvorkes the more principal cause vvhen he resembleth faith to the body and vvorkes to the spirit or life of man 23. The frend of God By this also an other false and friuolous euasion of the Heretikes is ouertaken vvhen they feine that the Apostle here vvhen he saith vvorkes do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God For the Apostle euidently declareth that Abraham by his vvorkes vvas made or truely called the freend of God and therfore vvas not as the Heretikes say by his vvorkes approued iust before man onely 24. Not by faith onely This proposition or speache is directly opposite or contradictorie to that vvhich the Heretikes hold For the Apostle saith Man is iustified by good workes and not by faith only but the Heretikes say Man is not iustified by good vvorkes but by faith only Neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speache and S. Paules for though S. Paul say man is iustified by faith yet he neuer saith by faith onely nor euer meaneth by that faith vvhich is alone but alvvaies by that faith vvhich vvorketh by charitie as he expoundeth him self Though concerning vvorkes also there is a difference betwixt the first iustification vvhereof S. Paul specially speaketh and the second iustification vvhereof S. Iames doth more specially treate Of vvhich thing els vvhere there is ynough said The fathers in deede vse sometimes this exclusiue sola onely but in far other sense then the Protestants For some of them thereby exclude only the vvorkes of Moyses law against the Iewes some the vvorkes of nature and moral vertues vvithout the grace or knowledge of Christ against the Gentiles some the necessitie of external good vvorkes vvhere the parties lacke time and meanes to doe them as in the case of the penitent theefe some the false opinions sectes and religions contrarie to the Catholike faith against Heretikes and miscreants some exclude reason sense and arguing in matters of faith and mysterie against such as vvil beleeue nothing but that they see or vnderstand some the merite of vvorkes done in sinne before the first iustification some the arrogant Pharisaical vaunting of mans ovvne proper vvorkes and iustice against such as referre not their actions and good deedes to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants vvould haue it to exclude from iustification and saluation the cooperation of mans free vvil dispositions and preparations of our hartes by praiers penance and sacraments the vertues of hope and charitie the purpose of vvel-vvorking and of the obseruation of Gods commaundements much lesse the vvorkes and merites of the children of God proceding of grace and charitie after they be iustified and are now in his fauour vvhich are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and of saluation 25. Rahab This Apostle alleageth the good vvorkes of Rahab by vvhich she vvas iustified and S. Paul 11 Hebr. saith she vvas iustified by faith Vvhich are not contrarie one to the other for both is true that she vvas saued by faith as one faith and that she vvas saued by her vvorkes as the
other saith But it vvere vutruely said that she vvas saued either by onely faith as the Heretikes say or by onely good vvorkes as no Catholike man euer said But because some Ievves and Gentil Philosophers did affirme they that they should be saued by the vvorkes of Moyses lavv these by their moral vvorkes therfore S. Paul to the Romans disputed specially against both prouing that no vvorkes done vvithout or before the faith of Christ can serue to iustification or saluation 26. Faith vvithout vvorkes is dead S. Iames as the Protestants feine saith that faith vvithout good vvorkes is no faith and that therfore it iustifieth not because it is no faith for he saith that it is dead vvithout vvorkes as the body is dead vvithout the soule and therfore being dead hath no actiuity or efficacie to iustifie or saue But it is a great difference to say that the body is dead and to say that is no body euen so it is the like difference to say that faith vvithout vvorkes is dead and to say that faith vvithout vvorkes is no faith And if a dead body be notvvithstanding a true body then according to S. Iames comparison here a dead faith is notvvithstanding a true faith but yet not auailable to iustification because it is dead that is because it is onely faith vvithout good vvorkes And therfore it is a great impudencie in Heretikes and a hard shift to say that the faith of vvhich the Apostle disputeth al this vvhile is no true or proprely called faith at all It is the same faith that S. Paul defined and commended in al the 11 chapter to the Hebrues and the same vvhich is called the Catholike faith and the same vvhich being formed made aliue by charitie iustifieth Mary true it is that it is not that special faith vvhich the Heretikes feine onely to iustifie to vvit vvhen a man doth firmely beleeue as an article of his faith that him self shal be saued this special faith it is not vvhereof the Apostle here speaketh for neither he nor S. Paul nor any other sacred vvriter in al the holy Scriptures euer speake or knevve of any such forged faith CHAP. III. Against proud Maisters and authors of Sectes 5 Of the manifold sinnes of the vnbrideled tongue 13 The difference betvvixt proud cōtentious and vvorldly vvisedom and that vvisedom vvhich is heauenly peaceable modest and so forth verse 1 BE yee not ″ many maisters my brethren knovving that you receiue the greater iudgement ✠verse 2 For in many things vve offend al. * If any man offend not in vvord this is a perfect man he is able also vvith bridle to turne about the whole body ✠verse 3 And if vve put bittes into the mouthes of horses that they may obey vs vve turne about al their body also ✠verse 4 And behold the shippes vvhereas they be great and are driuen of strong vvindes yet are they turned about vvith a litle sterne whither the violēce of the director vvil ✠verse 5 So the tongue also is certes a litle mēber vaunteth great things Behold hovv much ' fire what a great vvood it kindleth ✠verse 6 And the tongue is fire a vvhole vvorld of iniquitie The tongue is set among our members vvhich defileth the vvhole bodie inflameth the vvheele of our natiuitie inflamed of hel ✠verse 7 For al nature of beastes foules and serpents of the rest is tamed hath been tamed by the nature of man ✠verse 8 but the tongue no man can tame an vnquiet euil ful of deadly poison ✠verse 9 By it vve blesse God the Father by it vve curse men vvhich are made after the similitude of God ✠verse 10 Out of the self same mouth procedeth blessing cursing These things must not be so done my brethrē ✠verse 11 Doth the fountaine giue forth out of one hole svveete soure water ✠verse 12 Can my brethren the figge tree yeld grapes or tho vine figges So neither can the salt water yeld ' sweete ✠verse 13 Vvho is vvise and hath knowledge among you Let him shevv by good conuersation his vvorking in mildenesse of vvisedom ✠verse 14 But if you haue bitter zeale and there be contentions in your hartes glorie not and be not liers against the truth ✠verse 15 for this is not vvisedom descending from aboue but earthly sensual diuelish ✠verse 16 For vvhere zeale and contention is there is inconstancie and euery peruerse vvorke ✠verse 17 But the vvisedom that is from aboue first certes is chast then peaceable modest suasible cōsenting to the good ful of mercie and good fruites not iudging vvithout simulation ✠verse 18 And the fruite of iustice in peace is sovved to them that make peace ANNOTATIONS CHAP. III. 1. Many maisters He meaneth principally Sect-maisters that make them selues seueral Ringleaders in sundry sortes of new deuised doctrines euery one arrogating to him self to be maister and none so humble as to be a scholer either to Gods Church and true Pastors or to other guides and authors of the said sectes So did Zuinglius disdaine to be Luthers scholer and Caluin to be the folower of Zuinglius CHAP. IIII. By concupiscence and loue of this vvorld vve are made enemies to God but vve should rather humble vs to him punishing our selues for our sinnes 11 Against detraction and rash iudging 13 To remember alvvaies the vncertenti◠of our life verse 1 FROM vvhence are vvarres contentions among you Are they not hereof of your concupiscences vvhich vvarre in your members ✠verse 2 You couet and haue not you kil enuie and can not obtaine you contend and vvarre and you haue not because you aske not ✠verse 3 You aske and receiue not because you aske amisse that you may consume it on your cōcupiscences ✠verse 4 Aduouterers know you not that the * frendship of this vvorld is the enemie of God Vvhosoeuer therfore vvil be a frende of this vvorld is made an enemie of God ✠verse 5 Or do you thinke that the Scripture saieth in vaine To enuie doth the spirit couet vvhich dvvelleth in you ✠verse 6 And giueth greater grace For the which cause it saith God resisteth the proud giueth grace to the humble ✠verse 7 Be subiect therfore to God but resist the Deuil and he vvil flee from you ✠verse 8 Approche to God he vvil approche to you Cleanse your handes ye sinners and ″ purifie your hartes ye double of minde ✠verse 9 Be miserable and mourne vveepe let your laughter be turned into mourning and ioy into sorovv ✠verse 10 * Be humbled in the sight of our lord and he vvil exalt you ✠verse 11 Detracte not one frō an other my brethrē He that detracteth from his brother or he that iudgeth his brother detracteth from the Law and iudgeth the
in state of saluation and being chastised for their fault in the next life vvere deliuered by Christs descending thither and not they onely but al others in the like conditioÌ„ For the Apostle giueth these of Noes time but for an example 21. Of the like forme The vvater bearing vp the Arke from sinking and the persons in it from drowning vvas a figure of Baptisme that likewise saueth the vvorthie receiuers from euerlasting perishing As Nee saith S. Augustine vvith his vvas deliuered by the vvater and the vvood so the familie of Christ by Baptisme signed vvith Christs Passion on the Crosse Li. 12. Cont. Faustum c. 14. Againe he saith that as the vvater saued none out of the Arke but vvas rather their destruction so the Sacrament of Baptisme receiued out of the Catholike Church at Heretikes or Schismatikes hands though it be the same vvater and Sacrament that the Catholike Church hath yet profiteth none to saluation but rather vvorketh their perdition Vvhich yet is not meant in case of extreme necessitie vvhen the partie should die vvithout the said Sacrament except he tooke it at an Heretikes or Schismatikes hand Neither is it meant in the case of infants to vvhom the Sacrament is cause of saluation they being in no fault for receiuing it at the hands of the vnfaithful though their parents and frendes that offer them vnto such to be baptized be in no small fault S. Hierom to Damasus Pope of Rome compareth that See to the Arke them that communicate vvith it to them that vvere saued in the Arke al other Schismatikes and Heretikes to the rest that vvere drowned 21. The examination of a good conscience The Apostle seemeth to allude here to the very forme of Catholike Baptisme conceining certaine interrogatories and solemne promises made of the articles of the Christian faith and of good life and of renouncing Satan and al his pompes and vvorkes vvhich no doubt hovvsoeuer the Caluinists esteeme of them are the very Apostolike ceremonies vsed in the ministration of this Sacrament See S. Denys in fine Ec. hierarchia S. Cyril li. 12 in 〈◊〉 c. 64. S. Augustine ep 23. S. Basil de Sp. sancto c. 12 and 15. S. Ambrose de ijs qui mysterijs initiantur 6. 2. 3. 4. CHAP. IIII. That they arme them selues to sinne no more after Baptisme against the tentations of the Heathen considering that the general and novv approcheth 8 specially tovvard their euen-Christians to shevv their charitie hospitalitie and grace doing al to the glorie of God 1â— And as for being persecuted because they are Christians to reioyce considering the revvard that they shal haue vvith Christ and damnation that they avoid thereby verse 1 CHRIST therfore hauing suffered in the flesh be you also armed vvith the same cogitation because he that hath suffered in the flesh hath ceased from sinnes ✠verse 2 that novv not after the desires of men but according to the vvil of God he liue the rest of his time in the flesh ✠verse 3 For the time past sufficeth to accomplish the vvil of the Gentiles them that haue vvalked in riotousnes desires excesse of wine banketings porations and vnlavvful seruices of Idols ✠verse 4 Vvherein they maruel blaspheming you not concurring into the same confusion of riotousnes ✠verse 5 vvho shal render account to him vvhich is ready to iudge the liuing and the dead ✠verse 6 For for this cause also vvas it euangelized to the dead that they may be iudged in deede according to men in the flesh but may liue according to God in the Spirit ✠verse 7 And the end of al â—shal approche ' ✠Be vvise therfore and vvatch in praiers ✠verse 8 But before al things hauing mutual charitie coÌ„tinual among your selues because * â— charitie couereth the multitude of sinnes ✠verse 9 * Vsing hospitalitie one tovvard an other vvithout murmuring ✠verse 10 * Euery one as he hath receiued grace ministring the same one tovvard an other as good dispensers of the manifold grace of God ✠verse 11 If any man speake as the vvordes of God if any man minister as of the povver vvhich God administreth that in al things God may be honoured by IESVS Christ ⊢ to vvhom is glorie and empire for euer and euer Amen ✠verse 12 My deerest thinke it not strange in the feruour vvhich is to you for a teÌ„tation as though some nevv thing happened to you ✠verse 13 but communicating vvith the passions of Christ be glad that in the reuelation also of his glorie you may be glad reioycing ✠verse 14 * If you be reuiled in the name of Christ you shal be blessed because that vvhich is of the honour glorie and vertue of God and the Spirit vvhich is his shal rest vpon you ✠verse 15 But let none of you suffer as a murderer or a theefe or a railer or a coueter of other mens things ✠verse 16 But if as a Christian let him not be ashamed but let him glorifie God in this name ✠verse 17 for * the time is â— that iudgement begin of the house of God And if first of vs vvhat shal be the end of them that beleeue not the Gospel of God ✠verse 18 And * â— if the iust man shal scarse be saued where shal the impious and sinner appeare ✠verse 19 Therfore they also that suffer according to the vvil of God let them commend their soules to the faithful creator in good deedes ⊢ ANNOTATIONS CHAP. IIII. 9. Charitie couereth Faith onely cannot iustifie seeing that charitie also doth cause remission of sinnes And saying charitie he meaneth loue and charitable vvorkes tovvard our neighbours vnto vvhich vvorkes of mercie the Scriptures do specially attribute the force to extinguish al sinnes See S. Augustine c. 69 Eâ—chiridij and tract 1. in ep 1. Io. â— 1. and venerable Bede vpon this place And in the like sense the holy Scriptures commonly commend vnto vs almes and deedes of mercie for redemption of our sinnes Prouerb c. 10. Ecclesiastici 12. v. 2. Danielis â— 4. v. 24. 17. That iudgement begin In this time of the new Testament the faithful and al those that meane to liue godly specially of the Clergie must first and principally be subiect to Gods chastisement and temporal afflictions vvhich are here called iudgement Vvhich the Apostle recordeth for the comfort and confirmation of the Catholike Christians vvho vvere at the time of the vvriting hereof excedingly persecuted by the heathen Princes people 18. If the iust Not that a man dying iust and in the fauour of God can afterward be in doubt of his saluation or may be reiected of God but that the iust being both in this life subiect to assaults tentations troubles and dangers of falling from God and losing their state of iustice also oftentimes to make a straite count to
conuersations and godlinesses ✠verse 12 expecting and hasting vnto the coÌ„ming of the day of our Lord by vvhich the heauens burning shal be resolued and the elementes shal melt vvith the heate of fire ✠verse 13 But vve expect * nevv heauens and a nevv earth according to his promises in vvhich iustice inhabiteth ✠verse 14 For the vvhich cause my deerest expecting these things labour earnestly to be found immaculate and vnspotted to him in peace ✠verse 15 and * the longanimitie of our Lord do ye account saluation as also our most deere brother Paul according to the vvisdom giuen him hath vvritten to you ✠verse 16 as also in al epistles speaking in them of these things in the vvhich are â— certaine things hard to be vnderstoode vvhich the vnlearned and vnstable depraue as also the rest of the Scriptures to their ovvne perdition ✠verse 17 You therfore brethreÌ„ foreknovving take heede lest ledde aside by the errour of the vnwise you fal away from your owne stedfastnes ✠verse 18 but grovv in grace and in knovvledge of our Lord and sauiour IESVS Christ To him be glorie both novv and vnto the day of eternitie Amen ANNOTATIONS CHAP. III. 16. Certaine things hard This is a plaine text to conuince the Protestants vvho as al heretikes lightly doe and did from the beginning say the Scriptures be easie to vnderstand and therfore may be not onely read safely but also expounded boldly of al the people as vvel vnlearned as learned and consequently euery one by him self and his priuate spirit vvithout respect of the expositions of the learned fathers or expectation of the Churches their Pastors and Prelates iudgment may determine and make choise of such sense as him self liketh or thinketh agreable For this is partly their saying partly the necessarie sequele of their folish opinion vvhich admitteth nothing but the bare Scriptures And Luther said that the Scriptures vvere more plaine then al the fathers commentaries and so al to be superfluous but the Bible Praâ—fat assert art damnat Against al vvhich Diuelish seditious arrogaÌ„cie tending to make the people esteeme them selues learned or sufficient vvithout their Pastors and spiritual rulers helpe to guide them selues in al matters of doctrine doubtes in religion the holy Apostle here telleth and forevvarneth the faithful that the Scriptures be ful of difficultie specially S. Paules epistles of al other partes of holy vvrite and that ignorant men â—ad vnstable or phaÌ„tastical fellovves puffed to fro vvith euery blast of doctrine and haeresie abuse peruert and misconster them to their ovvne damnation And S. Augustine saith that the special difficulty in S. Paules epistles vvhich ignorant and euil men do so peruert and vvhich S. Peter meaneth is his hard speache and much commendation of that faith vvhich he saith doth iustifie vvhich the ignorant euen from the Apostles time and much more novv haue and do so misconster as though he had meant that onely faith vvithout good vvorkes could iustifie or saue a man Against vvhich vvicked collection and abuse of S. Paules vvordes the said father faith al these Canonical or Catholike epistles vvere vvritten But the Haeretikes here to shift of the matter and to creepe out after their fashion ansvver that S. Peter saith not S. Paules epistles be hard but that many things in them are hard Vvhich may be to the Catholikes an example of their sophistical euasions from the euidence of Gods vvord As though it vvere not al one to say Such an author or vvriter is hard and There be many things in that vvriter hard to be vnderstood For vvhether it be that the argument and matter be high and past vulgar capacitie as that of praedestination reprobation vocation of the Gentiles and iustifying faith or vvhether his manner of stile and vvriting be obscure al proue that his epistles be hard and other Scriptures also because S. Peter here affirmeth that by reason of the difficulties in them vvhether in the style or in the depth of the matter the ignorant and vnstable such as Heretikes be do peruert his vvritings as also other Scriptures to their ovvne damnation Vvhereby it is plaine that it is a very dangerous thing for such as be ignorant or for vvilde vvitted fellovves to reade the Scriptures For such conditioned men be they that become Heretikes and through ignorance pride and priuate phantasie meeting vvith hard places of S. Paules epistles or other Scriptures breede Haeresies And that not onely the things treated of in the holy Scriptures but also that the very manner of vvriting and enditing thereof is high and hard and purposely by Gods prouidence appointed to be vvritten in such sort see S. Augustine li. 2 de doct Christ c. 6. and ep 119. S. Ambrose ep 44 in principio S. Hierom to Paulinus ep 103 c. 5. 6. 7. vvho also ep 65. c. 1. saith that in his old age vvhen he should rather haue taught then be taught he vvent as far as Alexandria onely to heare Didymus and to haue his helpe for the vnderstanding of the Scriptures and confesseth vvith great thankes to the said Didymus that he learned of him that vvhich before he knevve not Dauid saith Giue me vnderstanding and I vvil searche thy lavv The Eunuch in the Actes said Hovv can I vnderstand vvith out an interpreter The Apostles til Christ opened their sense to vnderstand the scriptures could not vnderstand them The holy Doctors by continual studie vvatching fasting and praying had much a doe to vnderstand them that great clerke S. Augustine coÌ„fessing in the foresaid epistle 119. c. 21. that there vvere many moe things that he vnderstood not then that he vnderstood The Heretikes say the fathers did commonly erre and hovv could such great vvise learned men be deceiued in reading and expounding the Scriptures if they vvere not hard and if they vvere hard to them hovv are they easie to these nevv maisters the Haeretikes finally vvhy do they vvrite so many nevv glosses scholâ—es commentaries as a cart cannot carrie Vvhy do Luther Zuinglius Caluin and their Companions agree no better vpon the interpretation of the Scriptures if they be not hard vvhereat stumbled al the old heretikes the nevv Arîus Macedonius Vigilantius Nestorius Eutyches Berengarius Vvicleffe Protestants Puritanes Anabaptists and the rest but at the hardnes of the Scriptures They be hard then to vnderstand and Heretikes peruert them to their ovvne damnation THE ARGVMENT OF S. IOHNS THREE EPISTLES OF S. Iohn vvas said in the Argument before his Gospel Novv here folovv his three Epistles one to al Catholikes though some auncients do cal it Ad Parthos the other tvvo being very short vnto a certaine Ladie to one Gaius The effect of al is to vvitnes vnto them the certaintie of the Catholike faith and to exhort them to continue still in it also to loue the Catholike Church and so neither to become heretikes
and is no doubt much more novv in al Haeretikes al being precursors of that great Antichrist vvhich shal come tovvards the later end 3. That dissolueth To dissolue loose or separate IESVS a sunder vvas proper to al those old Heretikes that taught either against his Diuinitie or Humanitie or the Vnitie of his person being of two natures as Cerinthus Ebion Nestorius Eutyches Manes or Manichaeus Cerdon Apelles Apollinaris and the like And this is one place by vvhich vve may see that the common Greeke copies be not euer authentical and that our old approued translation may not alvvaies be examined by the Greeke that novv is vvhich the Protestants onely folow but that it is to be presupposed vvhen our old Latin text differeth plainely from the Greeke that in old time either al or the more approued Greeke reading was othervvise and that often the said Greeke was corrupted then or since by Heretikes or otherwise For of the Greekes S. Irenaeus li. 3. c. 18 among the Latin fathers S. Augustine tract 6. in fine S. Leo ep 10. c. 5 and Venerable Bede did reade as we doe and this reading maketh more against the said Heretikes then that vvhich the common Greeke novv hath to vvit Euery spirit that confesseth not Christ to haue come in flesh is not of God vvhich is also in effect said before vers 2. And that therfore it vvas corrupted and altered by Heretikes see the vvordes of Socrates also a Greeke vvriter very agreable to this purpose Nestorius saith he being eloquent by nature vvhich is often in Heretikes accounted him self therfore learned disdained to study the old interpreters counting him self better then them all being ignorant that in S. Iohns Catholike epistle old Greeke copies had EVERY ONE THAT DISSOLVETH IESVS IS NOT OF GOD. So saith he adding moreouer that such as vvould separate the diuinitie from the dispensation of Christs humanitie tooke out of the old copies this sense for vvhich the old expositours noted that these which would loose IESVS had corrupted this Epistle See also the Tripartite li. 12. c. 4. 6. In this vve knovv This is the most sure general marke to knovv the true spirites and prophets from the false that those vvhich be of God wil heare and obey their Apostles and lavvful pastors succeding the Apostles and submit them selues to the Church of God the other that be not of God wil not heare either Apostle pastor or Church but be their ovvne iudges 17. That vve may haue confidence Confidence called in Latin Fiducia is neither alone with faith nor a persuasion infallible that maketh a man no lesse secure and certaine of his saluation then of the things that vve are bound to beleeue as the Protestants falsely teach but it is onely a hope wel corroborated confirmed and strengthened vpon the promises and grace of God and the parties merites And the vvordes both folowing going before proue also euidently against the Protestants that our confidence and hope in the day of iudgement dependeth not onely vpon our apprehension of Christs merites by faith or vpon his grace and mercie but also vpon our conformitie to Christ in this life in charitie and good vvorkes And that is the doctrine of S. Peter vvhen he said Labour that by good vvorkes you may make sure your vocation and election and S. Paules meaning vvhen he said I haue fought a good fight there is laid vp for me a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge 18. Feare is not in charitie The Heretikes very falsly vnderstand this place so that Christian godly men ought to haue no doubt mistrust or feare of hel and damnation Vvhich is most euidently against the Scriptures commending euery where vnto vs the awe and feare of God and his iudgements Feare him saith our Sauiour Mat. 10 that can cast body and soul into hel And Psal 118. Pearse my flesh vvith thy feare Vvhich feare of Gods iudgements caused S. Paul al good men to chastise their bodies lest they should be reprobate and damned And the vvise man for this cause affirmeth him to be happie that is euer fearful And holy Iob faith I feared al my vvorkes And the Apostle Vvith feare and trembling vvorke your saluation Vvhich kinde of feare is euen in the iustest men and most ful of charitie consisting wel with the same vertue and is called Filialis is timer because it is such as the good childe ought to haue toward his father But there is a kinde of feare vvhich standeth not with charitie and is cleane against hope also that vvhich bringeth such perplexitie and auxietie of conscience that it induceth a man to mistrust or despaire of Gods mercies That seruile feare also vvhich maketh a man often to leaue sinning and to doe the external vvorkes of iustice not for any loue or delight he hath in God or his lawes but onely for feare of damnation though it be not il in it self but very profitable as that vvhich helpeth toward the loue of God yet it standeth not with charitie neither but is daily more and more lessened and at length quite driuen out by charitie Of these kinde of feares then the Apostle speaketh and as some expound of the feare of men also of vvhich our Sauiour saith Feare not them that kil the body CHAP. V. They that loue God must loue his natural sonne IESVS and his sonnes by adoption and keepe his commaundements vvhich to the regenerate are light 4 But not vnles they continue in the Catholike faith namely of this article that IESVS is the sonne of God and therfore able to giue vs life euerlasting 14 and al our petitions 16 and our praiers for al our brethren that sinne not vnto death dying in their mortal sinnes by impenitence Last of al he vvarneth them not to communicate vvith idols verse 1 WHOSOEVER beleeueth that IESVS is Christ is borne of God And euery one that loueth him vvhich begat loueth him also vvhich vvas borne of him ✠verse 2 In this vve knovv that vve loue the children of God vvhen as vve loue God and keepe his commaundementes ✠verse 3 For this is the charitie of God that vve keepe his commaundements * and ″ his commaundementes are not heauy ✠verse 4 Because al that is borne of God ouercommeth the vvorld and this is the victorie vvhich ouercommeth the vvorld our faith ✠verse 5 Vvho is he * that ouercōmeth the vvorld but he that beleeueth that IESVS is the sonne of God ✠verse 6 This is he that came by vvater and bloud IESVS Christ not in vvater only but in vvater and bloud And it is the Spirit vvhich testifieth that Christ is the truth ✠verse 7 For there be ″ three vvhich giue testimonie in heauen the Father the Vvord and the Holy Ghost and these three be one ✠verse 8 And
to heauen 651. No sinne but in this life it may be remitted the contrarie is the heresie of the Caluinists 686. See Penance They are worse in this point then the Nouatians 613. Vvhat is in S. Iohns Epistle a sinne to death 687. Three degrees of sinnes signified by the three dead that Christ raised to life 100. Sinne the cause of sicknes and other plagues 132. Spirit To adore and serue God in spirit 228. Boasting of the spirit 684. Not to credit euery spirit and hovv to trie them 552. The Church onely hath to discerne spirites 684. The testimonie of the Spirit in vs. 402. Superioritie and difference of degrees not forbidden 57 marg 165 marg Superstition not allowed in the Catholike Church 344. 539 marg The Protestants falsely call deuotion superstition 344. Supremacie of temporal Princes in matters Ecclesiastical See Princes T Tithes due to God and his Priests 615. Giuen by the inferior to the superior ibid. Paied in the Law of nature Moyses ib. How due to the Priests of Christes Church 616. Tongues Praiers in an vnknovven tōgue See Praiers The 14 chap. of the first to the Corinthians explicated concerning tongues 460. The Protestants vaine boasting of tongues 457 marg The three principal tongues in the title of the Crosse of Christ 271 marg The holy Scriptures most conueniently preserued in them ibid. Traditions not written 559. at large 413. 414. 476. 612. 653. 279 marg 353. 451. 454. 43. 106. 464 marg 695. 591 marg Apostolical traditions 413. 414. 451. 476. 559. 560. 612. 464 marg Particular traditiōs of the Apostles the Lent 12. 145 marg the administration of the B. Sacrament 451. 454. a commemoration inuocation of Saincts in the Masse ibid. praier for the dead ibid. and 560. mingling water with wine ibid. Baptizing of infantes 559. the Apostles Creede 560. See other particular traditions pag. 454. 559. Pater noster in the Masse 567. keeping of Sunday Easter Vvhit-sontide c. 43. 467 mar How to know Apostolical traditions 560. 559. Ignatius booke of the Apostles traditions ib. The fathers estimation of traditions 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture 559. 560 marg They are called Depositum 414. 581 mar descending from the Apostles by Bishop and Bishop vnto the end 584. The Protestāts can shew no such Depositum 584. Heretikes conuicted by traditiō 5. 559. Iewish and heretical traditions 43. 106. Translation of the Bible into Greeke called Septuaginta 633. cited of the Euangelistes and authentical in the Greeke Church ibid. The authentical Latin translation 633. Beza preferreth it before al the rest See the preface Translatours of holy Scripture must be exacte and sincere 221. See the preface V VIrginitie better then Mariage more meritorious and grateful to God fitter for his seruice 4. 55. 440. 725 m. 356. The contrarie was Iouinians old condēned heresie 582. Virginitie coūseled not commaunded 55. 440. 438 marg See Mariage Professed virgins may not marie See Vovv The state of virgins passeth the rest 725 m. Visions recorded in the Scriptures 315. 318. 319. 368. 492. Visions haue no credite with Heretikes specially with the Protestants 319 marg 492. Some haue been rapt to see the state of the next life 491 marg Extreme vnction See Extreme Vovv an acte of soueraine worship 169. Neuer true religion without vowes and votaries ib. The Protestants haue abandoned al vowes and votaries ib. Vow of monastical and religious life 169. 304. Vow of Virginitie or chastitie lawful possible c. 55. 580. 581. 582. Yong vvomen may vovv Religion 581. Our B. Ladie vowed virginitie 138. The daughters of Philip the Deacon were vowed virgins 356. The Apostles vowed pouertie and professed the religious state of perfection pag. 55. nu 21. 27. Breache of vowes damnable 304. 439. 440. It is to breake their first faith 580. It is to goe after Satan 581. It is the highest kinde of Sacrilege 304. It is worse then aduoutrie 582. Vvhat virgins widovves the Apostle allovveth to marie 440. 581. Iouinian for persuading Nunnes to marie is called of S. Augustine a monster of S. Hierom he and his folovvers Christian Epicures 582. The Protestants call Iouinians heresie Gods word 582. Vvhat vovves are unlavvful and not to be kept 361. Vsurie not to be vsed among Christians 255. Spiritual vsurie in the better sense 74. nu 27. W VVidovvhod 579 at large This state more blessed then the state of matrimonie 439 m. Their cōtinual praier continencie 578 m. The example of holy Anne 141. 142. S. Ambrose and S. Augustine wrote whole bookes in cōmēdation of the state of widowhod 579. The Churches widowes called Diaconissae and their office 579. They must haue had but one husband ibid. The Caluinists most absurd expositiō of these wordes The husband of one wife 580. The Apostle forbiddeth not al yong widowes to vow 581. See Continencie The vvord of God is not only that vvhich is written in the Scriptures 548. See Gospel Tradition Vvorkes meritorious of life euerlasting 17. 177. 387. 430. 593. 594. 613. 703 mar No workes of them selues vvithout faith and the grace of God are meritorious 378. 594. Such are the workes that S. Paul excludeth from iustification 378. 387. 390. 411. 385. 499 marg Vve presume not vpon our owne workes or merites as of our selues but as of Gods grace 516 marg 594. The Protestants make no difference betwene Christian mens workes done in grace and the workes of Ievves Pagans 411. They are iniurious to Gods grace vvhich maketh vorkes meritorious 594. The Scriptures which they falsely alleage answered 189. 402. Vve are iustified by vvorkes also and not by faith only 16. 643. 645 and 646 at large 153 marg 678 marg 510 m. 538. m. See faith Good workes before faith though not meritorious yet are preparatiues to the first iustification 320. 389 m. That euery man shal be rewarded according to his vvorkes is a cōmon phrase in Scripture 47. 386 marg 387. 430. 656 marg 744 marg not according to faith only or lacke of faith 741. nu 12. Al good workes rewarded in heauen 630 marg 413. nu 1. pag. 587. 524 marg 543 marg 191 marg Heauen is due for them according to Gods iustice 593. 594. 613. 553 mar They giue great confidence before God 630. 627 marg Vvorkes may be done in respect of reward 16. nu 4. pag. 631. marg pa. 444. The three workes of iustice 14. 15. 16. Vvorkes of mercie how acceptable to God 663. 317. m. 341 marg See Almes Vvorkes of perfection or supererogation 444. 485. 168 m. See C. Euangelical Counsels Vvorkes satisfactorie 143 m. See faith Iustification Merite Revvard Heauen prepared for them only that deserue it by good workes 58. nu 23. pag. 73 marg Vvithout good vvorkes a man shal be demned 143 marg 153 marg 739 marg The booke of euery mans workes opened in the day of iudgement 741.
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the
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
things therfore vvhatsoeuer you vvil that men doe to you doe you also to them For this is the Lavv and the Prophets ✠verse 13 Enter ye by the narrovv gate because brode is the gate and large is the vvay that leadeth to perdition and many there be that enter by it ✠verse 14 Hovv narrovv is the gate and straite is the vvay that leadeth to life and fevv there are that finde it ✠verse 15 Take ye great heede of false Prophets vvhich come to you in the ″ clothing of sheepe but invvardly are rauening vvolues ✠verse 16 ″ By their fruites you shal knovv them Do men gather grapes of thornes or figges of thistels ✠verse 17 Euen so euery good tree yeldeth good fruites and the euil tree yeldeth euil fruites ✠verse 18 A good tree can not yeld euil fruites neither an euil tree yeld good fruites ✠verse 19 Euery tree that yeldeth not good fruite shal be cut dovvne and shal be cast into fyre ✠verse 20 Therfore by their fruites you shal knovv them ✠verse 21 Not euery one that sayth to me ″ Lord Lord shal enter into the Kingdom of heauen but he that doeth the vvil of my father vvhich is in heauen he shal enter into the kingdom of heauen ⊢ ✠verse 22 Many shal say to me in that day Lord Lord haue not vve prophecied in they name and in thy name cast out diuels and in thy name vvrought many miracles ✠verse 23 And then I vvil cōfesse vnto them That I neuer knevv you depart from me you that vvorke iniquitie ✠verse 24 Euery one therfore that heareth these my vvordes and doeth them shal be likened to a vvise man that built his house vpon a rocke ✠verse 25 and the rayne fel and the fluddes came the vvindes blevve and they beate agaynst that house and it fel not for it vvas founded vpon a rocke ✠verse 26 And euery one that heareth these my vvordes doeth them not shal be like a foolish man that built his house vpon the sand ✠verse 27 and the rayne fel and the fluddes came and the vvindes blevve and they beate agaynst that house and it fel the fall therof vvas great ✠verse 28 And it came to passe vvhen IESVS had fully ended these vvordes the multitutde vvere in admiration vpon his doctrine ✠verse 29 For he vvas teaching them as hauing povver and not as their Scribes and Pharisees ANNOTATIONS CHAP. VII 1. Iudge not It is not Christian part to iudge il of mens actes which be in them selues good and may procede of good meaning or of mans inward meanings and intentions which we can not see of which fault they must beware that are to suspicious and giuen to deeme alwayes the worst of other men But to say that Iudas or an Heretike euidently knowen to die obstinatly in heresie is damned and in al other playne and manifest cases to iudge is not forbidden 6. Holy to dogges No holy Sacrament and specially that of our Sauiours blessed body must be geuen wittingly to the vnworthy that is to them that haue not by confession of al mortal sinnes examined and proued them selues See the Annot. 1. Cor. 11 27. 28. 29. ◠Euery one that asketh Al things that we aske necessarie to saluation with humilitie attention continuance and other dewe circunstances God wil vndoubtedly graunt when it is best for vs. 15. Clothing of sheepe Extraordinarie apparance of zeale and holines is the sheepes cote in some Heretikes but these of this time weare not that garment much being men of vnsatiable sinne This is rather their garment common to them with al other Heretikes to crake much of the word of the Lord and by pretensed allegations and * sweete wordes of benediction and specially by promise of knowledge light and libertie of the Gospel to seduce the simple and the sinful 16. Fruites These are the fruites which Heretikes are knowen by diuision from the whole Churche diuision among them selues taking to them selues new names and new malsters inconstancie in doctrine disobedience both to others and namely to spiritual officers loue and liking of them selues pride and intolerable vaunting of their owne knowledge aboue al the holy Doctors corruption falsification and quite denying of the parts of Scriptures that specially make agaynst them and these be common to al Heretikes lightly Othersome are more peculiar to these of our time as Incestuous mariages of vowed persons Spoile of Churches Sacrilege and profanation of al holy things and many other special poynts of doctrine directly tending to the corruption of good life in al states 21. Lord Lord. These men haue faith otherwise they could not inuocate Lord Lord Ro. 10. But here we see that to beleeue is not ynough and that not only infidelitie is sinne as Luther teacheth Yea Catholikes also that worke true miracles in the name of our Lord and by neuer so great fayth yet without the workes of iustice shal not be saued 1. Cor. 13. Agayne consider here who they are that haue so often in their mouth The Lord the Lord and how litle it shal auaile them that set so litle by good workes and contemne Christian iustice CHAP. VIII Immediatly after his Sermon to confirme his doctrine with a miracle he cureth a Leper 5 But aboue him and al other Iewes he cōmendeth the faith of the Centurion who was a Gentil and foretelleth by that occasion the vocation of the Gentiles and reprobation of the Iewes 14 la Peters house he sheweth great grace 18 In the way to the sea he speaketh with two of folowing him 23 and vpon the sea commaundeth the tempest 28 and beyond the sea he manifesteth the deuils malice agaynst man in an heard of svvine verse 1 AND vvhen he vvas come dovvne from the mountaine great multitudes folovved him ✠verse 2 And * behold a leper came and adored him saying Lord if thou vvilt thou canst make me cleane ✠verse 3 And IESVS stretching forth his hand touched him saying I vvil be thou made cleane And forthvvith his leprosy vvas made cleane ✠verse 4 And IESVS sayth to him See thou tel no body but goe * shevv thy self to the ″ priest offer the ″ gift vvhich Moyses commaunded for a testimonie to them ✠verse 5 And * vvhen he vvas entred into Capharnaum there came to him a Centurion beseeching him ✠verse 6 saying Lord my boy lieth at home sicke of the palsey is sore tormēted ✠verse 7 And IESVS sayth to him I vvil come cure him ✠verse 8 And the Centurion making ansvver sayd Lord ″ I am not vvorthie that thou shouldest enter vnder my roofe but only say the vvord and my boy shal be healed ✠verse 9 For I also am a man subiect to authoritie hauing vnder me souldiars and I say to this goe and he goeth and to an other come
of the Apostles confessing the faith and receiuing these things in other mens names Where the holy Doctors meane only that these prerogatiues were not geuen to him for his owne vse but for the good of the whole Church and to be imparted to euery vocation according to the measure of their callings and that these great priuileges geuen to Peter should not decay or die with his person but be perpetual in the Church in his successors Therfore S. Hierom to Damasus taketh this Rocke not to be Peters person only but his successors and his Chaire I saith he folowing no cheefe or principal but Christ ioyne my self to the communion of Peters chaire vpon that rocke I know the Church was built And of that same Apostolike Chaire S. August saith That same is the Rocke which the proud gates of Hel do not ouercome And S. Leo Our Lord would the Sacrament or mysterie of this gift so to pertaine vnto the office of al the Apostles that he placed it principally in blessed S. Peter the cheefe of al the Apostles that from him as from a certaine head he might poure out his giftes as it were through the whole body that he might vnderstand him self to be an aliene from the diuine mysterie that should presume to reuolt from the soliditie or stedfastnes of Peter 1â— Build my Church The Church or house of Christ was only promised here to be builded vpon him which was fulfilled Io. 21 1â— the foundation stone and other pillers or matter being yet in preparing and Christ him self being not only the supereminent foundation but also the founder of the same which is an other more excellent qualitie then was in Peter for which he calleth it my Church meaning specially the Church of the new Testament Which was not perfectly formed and finished and distincted from the Synagogue til whitsunday though Christ gaue Peter and the rest their commissions actually before his Ascension 18. Gates of hel Because the Church is resembled to a house or a citie the aduersarie powers also be likened to a contrarie house or towne the gates wherof that is to say the fortitude or impugnations shal neuer preuaile against the citie of Christ And so by this promis we are assured that no heresies nor other wicked attempts can preuaile against the Church builded vpon Peter which the Fathers call Peters see and the Romane Church Count saith S. Augustine the Priests from the very See of Peter and in that order of fathers consider vvho to vvhom hath succeeded that same is the rocke vvhich the proud gates of Hel do not ouercome And in an other place that is it which hath obtained the toppe of authoritie Heretikes in vaine barking round about it 19. To thee In saying to thee vvil I geue it is plaine that as he gaue the keies to him so he builded the Church vpon him So saith S. Cyprian To Peter first of al vpon vvhom our Lord built the Church and from vvhom he instituted and shevved the beginning of vnitie did he geue this povver that that should be loosed in the heauens vvhich he had loosed in earth Wherby appeareth the vaine cauil of our Aduersaries which say the Church was built vpon Peters Confession only coÌ„mon to him and the rest and not vpon his person more then vpon the rest 19. The keies That is The authoritie or Chaire of doctrine knowledge iudgement and discretion betwene true and false doctrine the height of gouernement the power of making lawes of calling Councels of the principal voice in them of confirming them of making Canons and holesom decrees of abrogating the contrarie of ordaining Bishopes and Pastors or deposing and suspending them finally the povver to dispense the goods of the Church both spiritual and temporal Which signification of preeminent power and authoritie by the vvord keies the Scripture expresseth in many places namely speaking of Christ I haue the keies of death and Hel that is the rule And againe I vvil geue the key of the house of Dauid vpon his shoulder Moreouer it signifieth that men can not come into heauen but by him the keies signifing also authoritie to open and shut as it is said Apoc. 3. of Christ who hath the key of Dauid he shutteth and no man openeth By which wordes we gather that Peters authoritie is maruelous to whom the keies that is the power to open and shut heauen is geuen And therfore by the name of keies is geuen that supereminent power which is called in comparison of the power graunted to other Apostles Bishops aud Pastors plenitude potestatis fulnes of power Bernard lib. 2. de considerat c. 8. 19. Whatsoeuer thou shal bind Al kind of discipline and punishment of offenders either spiritual which directly is here meant or corporal so farre as it tendeth to the execution of the spiritual charge is comprised vnder the word bind Of which sort be Excommunications Anathematismes Suspensions degradations and other censures and penalties or penances enioyned either in the Sacrament of Confession or in the exterior Courtes of the Church for punishment both of other crimes and specially of heresie and rebellion against the Church and the cheeâ—e pastors therof 19. Loose To loose is as the cause and the offenders case requireth to loose them of any the former bandes and to restore them to the Churches Sacraments and Communion of the faithful and execution of their function to pardon also either al or part of the penances enioyned or what debtes so euer man oweth to God or the Church for the satisfaction of his sinnes forgeuen Which kind of releasing or loosing is called Indulgence finally this whatsoeuer excepteth nothing that is punishable or pardonable by Christ in earth for he hath committed his power to Peter And so the validitie of Peters sentence in binding or loosing whatsoeuer shal by Christes promis be ratified in heauen Leo Ser. de Transfig Ser. 2. in anniuers-assumpt ad Pontif. Hilar. can 16. in Matth. Epiph. in Ancherato prepe initium If now any temporal power can shew their warrant out of scripture for such soueraine power as is here geuen to Peter and consequently to his successors by these wordes whatsoeuer thou shal binde and by the very keies wherby greatest soueraintie is signified in Gods Church as in his familie and houshold and therfore principally attributed and geuen to Christ * who in the scripture is said to haue the key of Dauid but here coÌ„municated also vnto Peter as the name of Rocke if I say any temporal potestate can shew authoritie for the like soueraintie let them chalenge hardly to be head not only of one particular but of the whole vniuersal Church 27. Workes He saith not to geue euery man according to his mercie or their faith but according to their workes August de verb. Apost Ser. 35. And againe How should our Sauiour reward euery one according to their workes if
saith to him Frende hovv camest thou in hither not hauing a vvedding garment But he vvas dumme ✠verse 13 Then the king said to the vvaiters Binde his hands and feete and cast him into the vtter darkenes there shal be vveeping gnashing of teeth ✠verse 14 For many be called but fevv elect ◠✠verse 15 * Then the Pharisees departing consulted among them selues for to entrappe him in his talke ✠verse 16 And they send to him their disciples vvith the Herodians saying Maister vve knovv that thou art a true speaker and teachest the vvay of God in truth neither carest thou for any man for thou doest not respect the person of men ✠verse 17 tel vs therfore vvhat is thy opinion is it lavvful to giue tribute to Caesar or not ✠verse 18 But IESVS knovving their naughtines said what do you tempt me Hypocrites ✠verse 19 Shevv me the tribute coine And they offred him a penie ✠verse 20 And IESVS saith to them whose is this image and superscription ✠verse 21 They say to him Caesars Then he saith to them Render therfore the things that are Caesars â— to Caesar and the things that are Gods to God ✠verse 22 And hearing it they marueled and leauing him vvent their vvaies ✠verse 23 * That day there came to him the Sadducees that say there is no resurrection and asked him ✠verse 24 saying Maister Moyses said If a man die not hauing a childe that his brother marie his wife and raise vp seede to his brother ✠verse 25 And there vvere vvith vs seuen brethren and the first hauing maried a vvife died and not hauing issue left his vvife to his brother ✠verse 26 In like maner the second and the third euen to the seuenth ✠verse 27 And last of al the vvoman died also ✠verse 28 In the resurrection therfore vvhose vvife of the seuen shal she be for they al had her ✠verse 29 And IESVS answering said to them You do erre not knowing the Scriptures nor the povver of God ✠verse 30 For in the resurrection neither shal they marie not be maried but are â— as the Angels of God in heauen ✠verse 31 And concerning the resurrectioÌ„ of the dead haue you not read that vvich vvas spoken of God saying to you ✠verse 32 I am the God of Abraham and the God of Isaac and the God of Iacob He is not God â— of the dead but of the liuing ✠verse 33 And the multitudes hearing it marueled at his doctrine ✠verse 34 * But the Pharisees hearing that he had put the Sadducees to silence came together ✠verse 35 and one of them a doctor of lavv asked of him tempting him ✠verse 36 Maister vvhich is the great commaundement in the lavv ✠verse 37 IESVS said to him Thou shalt loue the lord thy God from thy whole hart and with thy whole soul and with thy whole minde ✠verse 38 This is the greatest and the first commaundement ✠verse 39 And the second is like to this Thou shalt loue thy neighbour as thyself ✠verse 40 â— On these tvvo commaundements dependeth the vvhole Lavv and the Prophets ✠verse 41 And * the Pharisees being assembled IESVS asked them ✠verse 42 saying What is your opinion of Christ Whose sonne is he They say to him Dauids ✠verse 43 He saith to them Hovv then doth Dauid in spirit cal him Lord saying ✠verse 44 The Lord said to my Lord sitte on my right hand vntil I put thine enemies the foote stole of thy feete ✠verse 45 If Dauid therfore call him Lord hovv is he his sonne ✠verse 46 And no man could ansvver him a vvord neither durst any man from that day aske him any more ANNOTATIONS CHAP. XXII 2. Mariage Then did God the Father make this mariage when by the mysterie of the Incarnation he ioyned to his sonne our Lord the holy Church for his spouse Greg. hom â—8 3. Seruants The first seruants here sent to inuite were the Prophets the second were the Apostles and al that afterward conuerted countries or that haue and doe reconcile men to the Church 5. One to his farme Such as refuse to be reconciled to Christes Church alleage often vaine impediments and worldly excuses which at the day of iudgement wil not serue them 11. A man not attyred If profiteth not much to be within the Church and to be a Catholike except a man be of good life for such an one shal be damned because with faith he hath not good workes as is euident by the example of this man who was within and at the feast as the rest but lacked the garment of charitie and good workes And by this man are represented al the bad that are called and therfore they also are in the Church as this man was at the feast but because he was called and yet none of the elect it is euident that the Church doth not consist of the elect only contrarie to our Aduersaries 2â— To Caesar Temporal duties and payments exacted by worldly Princes must be payed so that God be not defrauded of his more soueraine dutie And therfore Princes haue to take heede how they exact and others how they geue to Caesar that is to their Prince the things that are dewe to God that is to his Ecclesiastical ministers Wherevpon S. Athanasius reciteth these goodly wordes out of an epistle of the ancient and famous CoÌ„fessor Hosius Cordubensis to CoÌ„stantius the Arian Emperour Cease I beseche thee and remember that thou art mortal feare the day of iudgement intermedle not with Ecclesiastical matters neither doe thou commaund vs in this kinde but rather learne them of vs to thee God hath committed the Empire to vs he hath coÌ„mitted the things that belong to the Church and as he that with malicious eies carpeth thine Empire gainesayeth the ordinance of God so doe thou also beware lest in drawing vnto thee Ecclesiastical matters thou be made guilty of a great crime It is written Geue ye the things that are Caesars to Caesar and the things that are Gods to God Therfore neither is it lawful for vs in earth to hold the Empire neither hast thou O Emperour power ouer incense and sacred things Athan. Ep. ad Solit. vitaÌ„ agentes And S. Ambrose to Valentinian the Emperour who by the il counsel of his mother Iustina an Arian required of S. Ambrose to haue one Church in Millan deputed to the Arian Heretikes saith we pay that which is Caesars to Caesar and that which is Gods to God Tribute is Caesars it is not denied the Church is Gods it may not verely be yelded to Caesar because the Temple of God can not be Caesars right Which no man can deny but it is spoken with the honour of the Emperour for what is more honorable then that the Emperour be said to
him wel fare thee good and faithful seruant because thou hast been faithful ouer a fevv things I vvil place thee ouer many things enter into the ioy of thy lord ⊢ ✠verse 24 And he also that had receiued the one talent came forth and said Lord I knovv that thou art a hard man thou reapest vvhere thou didst not sovv and gatherest vvhere thou stravvedst not ✠verse 25 and being afraid I vvent and hid thy talent in the earth behold loe here thou hast that vvhich thine is ✠verse 26 And his lord ansvvering said to him Naughtie and sloughtful seruant thou didst knovv that I reape vvhere I sovv not gather vvhere I stravved not ✠verse 27 thou oughtest therfore to haue committed my money to the bankers and comming I might haue receiued mine ovvne â— vvith vsurie ✠verse 28 Take ye avvay therfore the talent from him and giue it him that hath ten talents ✠verse 29 For to * euery one that hath shal be giuen and he shal abound but from him that hath not that also vvhich â— he seemeth to haue shal be taken avvay from him ✠verse 30 And the vnprofitable seruant cast ye out into the vtter darknesse There shal be vveeping and gnashing of teeth ✠verse 31 And vvhen the sonne of man shal come in his maiestie and al the Angels vvith him then shal he sitte vpon the seate of his maiestie ✠verse 32 and al nations shal be gathered together before him and he shal â— separate them one from an other as the pastor separateth the sheepe from the goates ✠verse 33 and shal set the sheepe at his right hand but the goates at his left ✠verse 34 Then shal the king say to them that shal be at his right hand Come ye blessed of my father possesse you the kingdom prepared for you from the foundation of the vvorld ✠verse 35 for I vvas an hungred and â— you gaue me to eate I vvas a thirst and you gaue me to drinke ✠verse 36 I vvas a stranger and you tooke me in naked and you couered me sicke and you visited me I vvas in prison and you came to me ✠verse 37 Then shal the iust ansvveâ— him saying Lord vvhen did vve see thee an hungred and fed thee a thirst and gaue thee drinke ✠verse 38 and vvhen did vve see thee a stranger and tooke thee in or naked and couered thee ✠verse 39 or vvhen did vve see thee sicke or in prison and came to thee ✠verse 40 And the king ansvvering shall say to them Amen I say to you as long as you did it to one of these my least brethren you did it to me ✠verse 41 Then he shal say to them also that shal be at his left hand â— Get ye avvay from me you cursed into fire euerlasting vvhich vvas prepared for the Deuil and his angels ✠verse 42 for I vvas an hungred and you â— gaue me not to eate I vvas a thirst and you gaue me not to drinke ✠verse 43 I was a stranger and you tooke me not in naked and you couered me not sicke and in prison and you did not visite me ✠verse 44 Then they also shall ansvver him saying Lord vvhen did vve see thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister to thee ✠verse 45 Then he shal ansvver them saying Amen I say to you as long as you did it not to one of these lesser neither did you it to me ✠verse 46 And these shal goe into punishment euerlasting but the iust into life euerlasting ⊢ ANNOTATIONS CHAP. XXV 1. Virgiâ—s These virgins fiue wise and fiue foolish signifie that in the Church militant there be good and bad which bad shal be shut out at the later day although they haue lampes that is faith as the other because their lampes are out that is their faith is dead without charity and good workes to lighten them Greg. ho. 12. 1. Lampes These lampes lighted be good workes namely of mercy and the laudable conuersation which shineth before men Aug. ep 120 c. 33. 3. Oyle This oyle is the right inward intention directing our workes to Gods glorie and not to the praise of our selues in the sight of men Aug. ep 120 c. 33. 27. With vsurie Vsurie is here taken for the lawful gaine that a man getteth by wel employing his goods When God geueth vs any talent or talents he looketh for vsurie that is for spiritual increase of the same by our diligence and industrie 29. That which he seemeth to haue He is said to haue Gods gifts that vseth them and to such an one God wil increase his giftes He that vseth them not seemeth to haue rather then â—ath them and from him God wil withdraw that which before he gaue 32. Separate Lo here is the separation for in the Church militant they liued both together As for Heretikes they went out of the Church before and separated them selues and therfore are not to be separated here as being iudged already 34. Come ye 41 get ye away It is no incongruity that God should say Goe into euerlasting fire to them that by their free wil haue repelled his mercie and to the other Come ye blessed of my father take the kingdom prepared for them that by their free wil haue receiued faith and confessed their sinnes and done penance Aug. li. 2 act cum Fel. Manich. c. 8. 35. You gaue me Hereby we see how much almes-deedes and al workes of mercy preuaile towardes life euerlasting and to blot out former sinnes Aug. in Ps 49. 42. Gaue me not He chargeth them not here that they beleeued not but that they did not good workes For such did beleeue but they cared not for good workes as though by dead faith they might haue come to heauen Aug. defid op c. 15. ad Dulcit q. 2. to 4. CHAP. XXVI To the Councel of the Iewes Iudas by occasion of Marie Magdaelens â—intmeÌ„t doth sell him for litle 17 After the Paschal lambe 26 he giueth them that bread of life promised Io. 6. in a mystical Sacrifice or Separation of his Body and Bloud 31 And that night he is after his prayer 47 taken of the Iewes men Iudas being their captaine and forsaken of the other eleuen for feare 57 is falsely accused and impiously condemned of the Iewes Councel 67 and shamefully abused of them 69 and thrise deâ—ied of Peter Al euen as the Scriptures and him self had often foretold verse 1 AND it came to passe vvhen IESVS had ended al these vvordes he said to his Disciples ✠verse 2 You knovv that after tvvo dayes shal be Pasche and the Sonne of man shal be deliuered to be crucified ✠verse 3 Then vvere gathered together the cheefe Priestes and auncients of the people into the court of the high priest vvho
to release IESVS ✠verse 21 But they cried againe saying Crucifie crucifie him ✠verse 22 And he the third time said to them Vvhy vvhat euil hath this man done I finde no cause of death in him I vvil correct him therfore and let him goe ✠verse 23 But they vvere instant vvith loude voices requiring that he might be crucified And their voices preuailed ✠verse 24 And Pilate adiudged their petition to be done ✠verse 25 And he released vnto them him that for murder and sedition had been cast into prison vvhom they demaunded but IESVS he deliuered to their pleasure ✠verse 26 And vvhen they led him they tooke one Simon of Cyréne comming from the countrie and they laid the crosse vpon him to carie after IESVS ✠verse 27 And there folovved him a great multitude of people and of vvomen vvhich bevvailed and lamented him ✠verse 28 But IESVS turning to them said Daughters of Hierusalem vveepe not vpon me but vveepe vpon your selues and vpon your children ✠verse 29 For behold the daies shal come vvherein they vvil say Blessed are the barren and the vvombes that haue not borne and the pappes that haue not giuen sucke ✠verse 30 Then shal they begin to say to the mountaines Fal vpon vs and to the hilles Couer vs. ✠verse 31 For if in the greene wood they doe these things in the drie vvhat shal be done ✠verse 32 And there vvere led also other tvvo malefactours vvith him to be executed ✠verse 33 And after they came to the place vvhich is called Caluarie there they crucified him and the theeues one on the right hand and the other on the left ✠verse 34 And IESVS said Father forgiue them for they knovv not vvhat they doe But they deuiding his garments did cast lottes ✠verse 35 And the people stood expecting ' and the princes vvith them derided him saying Others he hath saued let him saue him self if this be Christ the elect of God ✠verse 36 And the souldiars also mocked him comming to him and offering him vinegre ✠verse 37 saying If thou be the king of the Ievves saue thy self ✠verse 38 And there vvas also a superscription vvritten ouer him in Greeke and Latine and Hebrevv letters THIS IS THE KING OF THE IEVVES ✠verse 39 And one of those theeues that vvere hanged blasphemed him saying If thou be Christ saue thy self and vs. ✠verse 40 But the other ansvvering rebuked him saying Neither doest thou feare God vvhere as thou art in the same damnation ✠verse 41 And vve in deede iustly for vve receiue vvorthie of our doings but this man hath done no euil ✠verse 42 And he said to IESVS Lord remember me vvhen thou shalt come into thy kingdom ✠verse 43 And IESVS said to him Amen I say to thee this day thou shalt be vvith me ″ in paradise ✠verse 44 And it vvas almost the sixt houre and there vvas made darkenesse vpon the vvhole earth vntil the ninthe houre ✠verse 45 And the sunne vvas darkened and the veile of the temple vvas rent in the middes ✠verse 46 And IESVS crying vvith a loude voice said Father into thy handes I commend my spirit And saying this he gaue vp the ghost ✠verse 47 And the Centurion seeing that vvhich vvas done glorified God saying In deede this man vvas iust ✠verse 48 And al the multitude of them that vvere present together at that sight and savv the things that vvere done returned knocking their breasts ✠verse 49 And al his acquaintance stoode a far of and the vvomen that had folovved him from Galilee seeing these things ✠verse 50 * And behold a man named Ioseph vvhich vvas a senatour a good man and a iust ✠verse 51 he had not consented to their counseil and doings of Arimathaea a citie of Ievvrie vvho also him self expected the kingdom of God ✠verse 52 This man came to Pilate and asked the body of IESVS ✠verse 53 And taking it dovvne vvrapped it in sindon and laid him in a monument hevved of stone ″ vvherein neuer yet any man had been laid ✠verse 54 And it vvas the day of Parasceue and the Sabboth drew neere ✠verse 55 And the women that vvere come with him from Galilee folovving after ″ savv the monument and hovv his body vvas laid ✠verse 59 And returning they prepared spices and ointments and on the Sabboth they rested according to the commaundement ANNOTATIONS CHAP. XXIII 34. Forgiue them A perfecte example of charitie in our Sauiour praying for his crucifiers vvhich the first martyr S. Steuen did folovv Act. 7 and the praiers of â—oth vvere heard Christs praier taking effecte in the Centurion and others Steuens in Paul 43. In Paradise Thou maist not herevpon differre thy conuersion or amendment presuming of grace at the last houre of thy life not looke to haue saluation by saith and confession of Christ vvithout good workes noâ— to goe straight to heauen vvithout satisfaction penance or punishment for thy former sinnes and life il spent nor chalenge securitie and certaine knovvledge of thy saluation for this good theeues case is not common but a rare example of mercie and prerogatiue but for the first point learne only not to despaire though thou hast been il to the last moment of thy life for the second that faith hope and charitie repentance and good vvil be sufficient and good vvorkes not required vvhere for vvant of time and opportunitie they cannot be had for the third that Christ gaue to this happy man for his â—elous confession of him and reprehending his fellovv not only remission of his sinnes but also by extraordinarie grace a pardon of al penance and satisfaction due either in this life or the next for the same euen as the holy Church by his examle and commission giueth pardons also to some of her zelous children of al punishment due for their offenses and such goe straight to heauen lastly that euery one hath not a reuelation of his saluation as this man had and therfore can not be so sure as he was â—3 Wherein neuer As in the wombe of MARIE none was conceiued before nor after him so in this monument none was laid before nor after him which prerogatiue no doubt was of Gods prouidence this Ioseph no lesse abstaining afterward to be buried in it then the other Ioseph from copulation with the mother of our Lord. S. Augustine â—â— Saw the monument These good vvomen of great deuotion obserued the Sepulcher for the honour of the holy body Vvherevpon the deuotion of faithful folke vvatching and visiting on Good-Friday and Easter eue the sepulcher made in euery Church for memorie of our Lords burial is exceding good and godly specially the B. Sacrament for more signification sake being present in the same Sepulcher CHAP. XXIIII Deuout vvomen not finding his body in the Sepulcher 4 Angels tel
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
Const li. 7 c. 44 reporteth certaine coÌ„stitutions of the Apostles touching the same S. Denys referreth the maner of consecration of the same Chrisme to the Apostles instruction S. Basil li. de Sp. sancto c. 27 calleth it a tradition of the Apostles And the most auÌ„cient Martyr S. Fabian â—p 2 ad omnes Orientales Episcopos in initio to 1 Conc. saith plainely that Christ him self did so instruct the Apostles at the time of the institution of the B. SacrameÌ„t of the Altar And so doth the Author of the booke de vnctione Chrismatis apud D. Cyprianum nu 1. telling the excellent effects and graces of this Sacrament and vvhy this kinde of oile and balsme vvas taken of the old Lavv vsed in the Sacraments of the nevv Testament Vvhich thing the Heretikes can vvith lesse cause obiect against the Church seeing they confesse that Christ and his Apostles tooke the ceremonie of imposition of hands in this and other Sacraments from the Ievves maner of consecrating their hostes deputed to sacrifice To conclude neuer none denied or contemned this Sacrament of Confirmation and holy Chrisme but knovven Heretikes S. Cornelius that B. Martyr so much praised of S. Cyprian ep ad Fabium apud Euseb li. 6 c. 35 affirmeth that Nouatus fel to Heresie for that he had not receiued the Holy Ghost by the conâ—ignation of a Bishop Vvhom al the Nouatians did folovv neuer vsing that holy Chrisme as Theodorete vvriteth li 1 Fabul Haer. And Optatus li. 2 cont Parm. vvriteth that it vvas the special barbarous sacrilege of the Donatists to conculcate the holy oile But al this is nothing to the sauage disorder of Caluinists in this point 17. And they receiued the Holy Ghost The Protestants charge the Catholikes that by approuing and commending so much the Sacrament of Confirmation and by attributing to it specially the gift of the Holy Ghost they diminish the force of Baptisme chalenging also boldly the auÌ„cient Fathers for the same As though any Catholike or Doctor euer said more then the expresse vvordes of Scripture here and els vvhere plainely giue them vvarrant for If they diminish the vertue of Baptisme then did Christ so appointing his Apostles and al the Faithful euen after their Baptisme to expecte the Holy Ghost vertue from aboue then did the Apostles iniurie to Baptisme in that they imposed hands on the baptized and gaue them the Holy Ghost And this is the Heretikes blindnes in this case that they can not or vvil not see that the Holy Ghost is giuen in Baptisme to remission of sinnes life and sanctification in Confirmation for force strength and corroboration to fight against al our spiritual enemies and to stand constantly in confession of our faith euen to death in times of persecution either of the Heathen or of Heretikes vvith great increase of grace And let the good Reader note here our Aduersaries great peruersity and corruption of the plaine sense of the Scriptures in this point some of them affirming the Holy Ghost here to be no other but the gift of vvisedom in the Apostles and a fevv moe to the gouernement of the Church vvhen it is plaine that not only the Gouerners but al that vvere baptized receiued this grace both men and vvomen Some that it vvas no internal grace but only the gift of diuers languages Vvhich is very false the gift of Tongues being but a sequele and an accident to the grace and an external token of the invvard gift of the Holy Ghost and our Sauiour calleth it vertue from aboue Some say that vvhatsoeuer it vvas it vvas but a miraculous thing and dured no longer then the gift of the Tongues ioyned therevnto by vvhich euasion they deny also the Sacrament of Extreme Vnction and the force of Excommunication because the corporal punishments vvhich vvere annexed often times in the Primitiue Church vnto it ceaseth and so may they take avvay as they meane to do al Christs faith or religion because it hath not the like operation of miracles as in the beginning But S. Augustine toucheth this point fully Is there any man saith he of so peruerse an hart to deny these Children on vvhom vve novv imposed hands to haue receiued the Holy Ghost because they speake not vvith Tongues c. Lastly some of them make no more of Conâ—irmation or the Apostles facte but as of a doctrine instruction or exhortation to continevv in the saith receiued Vvherevpon they haue turned this holy Sacrament into a Catechisme There are also that put the baptized coÌ„ming to yeres of discretioÌ„ to their ovvne choise vvhether they vvil coÌ„tinevv ChristiaÌ„s or no. To such diuelish and diuers inuentions they fall that vvill not obey Gods Churche nor the expresse Scriptures vvhich tel vs of praier of imposition of hands of the Holy Ghost of grace and vertue from aboue and not of instruction vvhich might and may be done as vvel before Baptisme by others as by Apostles and Bishops to vvhom only this Holy function pertaineth in so much that in our Countrie it is called Bishoping 18. Offered money This vvicked sorcerer Simon is noted by S. Irenaeus li 1 c. 20. and others to haue been the first Heretike father of al Heretikes to come in the Church of God He taught only faith in him vvithout good life and vvorkes to be ynough to saluation â—e gaue the onset to purchase vvith his money a spiritual function that is to be made a Bishop for to haue povver to giue the Holy Ghost by imposition of haÌ„des is to be a Bishop as to bye the povver to remitte sinnes or to consecrate Christs body is to bye to be a Priest or to bye Priesthod and to bye the authoritie to minister Sacraments to preach or to haue cure of soules is to bye a benefice and likevvise in al other spiritual things vvhereof either to make sale or purchase for money or money vvorth is a great horrible sinne called Simonie and in such as thinke it lavvful as here Simon iudged it it is named Simoniacal Heresie of this detestable man vvho first attempted to bie a spiritual function or office D. Greg. apud â—oan Diac. in vit li. â— c. 2. â— 4. 5. 22. Doe penance S. Augustine ep 108 vnderstanding this of the penance done in the Primitiue Church for heinous offenses doth teach vs to translate this and the like places 2 Cor. 12 21. Apoc. 9 21 as vve doe and as it is in the vulgar Latin and consequently that the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie so much Yea vvhen he addeth that very good men doe daily penance for venial sinnes by fasting praier and almes he vvarranteth this phrase and translation through out the nevv Testament specially him self also reading so as it is in the vulgar Latin and as vve translate 22. If perhaps You may see great penance is here required for remission of sinne
at Hierusalem the cheefe priests and the auncients of the Ievves came vnto me desyring condemnation against him ✠verse 16 To vvhom I ansvvered That it is not the Romanes custome to yeld vp any man before that he vvhich is accused haue his accusers present and take place to make his ansvver for to cleere him self of the crimes ✠verse 17 Vvhen they therfore vvere assembled hither vvithout any delaie the day folovving sitting in the iudgement seat I commaunded the man to be brought ✠verse 18 Of vvhom vvhen the accusers stoode vp they brought no cause vvhich I thought il of ✠verse 19 but certaine questions of their ovvne superstition they had against him and of one IESVS deceased vvhom Paul affirmed to liue ✠verse 20 Doubting therfore of this kinde of question I said vvhether he vvould goe to Hierusalem there be iudged of these things ✠verse 21 But Paul appealing to be kept vnto the knovvledge of Augustus I commaunded him to be kept til I send him to Caesar ✠verse 22 And Agrippa said to Festus My self also vvould heare the man To morovv said he thou shalt heare him ✠verse 23 And the next day vvhen Agrippa and Bernice vvere come vvith great pompe and had entred into the hall of audience vvith the Tribunes and principal men of the citie at Festus commaundement Paul vvas brought ✠verse 24 And Festus saith King Agrippa and al ye men that are present together vvith vs you see this man concerning vvhom al the multitude of the Ievves called vpon me at Hierusalem requesting and crying out that he ought not to liue any longer ✠verse 25 Yet haue I found nothing that he hath committed vvorthie of death But forasmuch as he himself appealed to Augustus I haue determined to send him ✠verse 26 Of vvhom vvhat to vvrite for certaintie to my lord I haue not For the vvhich cause I haue brought him forth to you and especially to thee king Agrippa that examination being made I may haue vvhat to vvrite ✠verse 27 For it seemeth to me vvithout reason to send a prisoner not to signifie his causes CHAP. XXVI In that honorable Audience being permitted to speake 2 he declareth to the king vvhat he first vvas 1â— and hovv miraculously he vvas conuerted 19 and that he hath preached sinâ—â— as he vvas commaunded from heauen and as the Prophets had foretold of Christ 24 Which strange tale Festus the Heathen President hearing saith that he is mad 25 But he ansvvereth and exhorteth them al to be Christians as he is â—0 They finally pronounce that he might be set at libertie but only for his appeale verse 1 BVT Agrippa said to Paul Thou art permitted to speake for thy self Then Paul stretching forth his hand began to make his ansvver ✠verse 2 Touching al things vvhereof I am accused of the Ievves king Agrippa I account my self happie for that I am to defend my self this day before thee ✠verse 3 especially vvhereas thou knovvest al things that are among the Ievves customes and questions for the vvhich cause I beseeche thee heare me patiently ✠verse 4 And my life truely from my youth vvhich vvas from the beginning in my nation in Hierusalem al the Ievves doe knovv ✠verse 5 knovving me before from the beginning if they vvil giue testimonie that according to the most sure secte of our religion I liued a Pharisee ✠verse 6 And novv for the hope of the promisse that vvas made of God to our fathers doe I stand subiect to iudgement ✠verse 7 the vvhich our tvvelue tribes seruing night and day hope to come vnto Of the vvhich hope o king I am accused of the Ievves ✠verse 8 Vvhat incredible thing is it iudged vvith you if God raise the dead ✠verse 9 And my self truely had thought that I ought to doe against the name of IESVS of Nazareth many contrarie things ✠verse 10 Vvhich also I * did at Hierusalem and many of the saincts did I shut vp in prisons hauing receiued authoritie of the cheefe priests and vvhen they vvere put to death I brought the sentence ✠verse 11 And through out al the synagogs often times punishing them I coÌ„pelled them to blaspheme and yet more mad against them I persecuted them euen vnto foraine cities ✠verse 12 Among vvhich things vvhiles * I vvent to Damascus vvith authoritie and permission of the cheefe priests ✠verse 13 at midday in the vvay I savv o king from heauen a light to haue shined round about me and them that vvere in companie vvith me aboue the brightnes of the sunne ✠verse 14 And vvhen al vve vvere fallen dovvne on the ground I heard a voice speaking to me in the Hebrew tongue Saul Saul vvhy persecurest thou me It is hard for thee to kicke against the pricke ✠verse 15 And I said Vvho art thou Lord And our Lord ansvvered I am IESVS vvhom thou doest persecure ✠verse 16 But rise vp and stand vpon thy feete for to this end haue I appeared to thee that I may ordaine thee a minister and vvitnes of those things vvhich thou hast seen and of those things vvherein I vvil appeare to thee ✠verse 17 deliuering thee out of the peoples natioÌ„s vnto the vvhich novv I send thee ✠verse 18 to opeÌ„ their eies that they may be conuerted from darkenes to light and from the povver of Satan to God that they may receiue remission of sinnes and lot among the saincts by the faith that is in me ✠verse 19 Vvherevpon king Agrippa I vvas not incredulous to the heauenly vision ✠verse 20 but to them first that are at Damascus and at Hierusalem and vnto al the countrie of levvrie and to the Gentiles * did I preach that they should doe penaÌ„ce and turne to God doing vvorkes vvorthie of penance ✠verse 21 For this cause the Ievves vvhen I vvas in the temple * apprehending me atteÌ„pted meaning to kil me ✠verse 22 But aided by the help of God I stand vntil this day testifying to small and to great saying nothing beside those things vvhich the Prophets did speake should come to passe Moyses ✠verse 23 if CHRIST vvere passible if the first of the resurrection from the dead he vvere to shevv light to the people and to the Gentiles ✠verse 24 As he spake these things made his ansvver Festus vvith a loud voice said Thou art mad Paul much learning turneth thee to madnesse ✠verse 25 And Paul said I am not mad most excellent Festus but I speake vvordes of veritie and so brietie ✠verse 26 for the king knovveth of these things to vvhom also I speake constantly for I thinke none of these things to be vnknovven to him For neither vvas any of these things done in a corner ✠verse 27 Beleeuest thou the prophets king Agrippa I knovv that thou beleeuest ✠verse 28 And Agrippa
to helpe the neede of the Christians in Hierusalem vvhereof he speaketh 1. Cor. 16 And concerning the collections that are made for the saincts as I haue ordeined to the Churches of Galatia so doe you also By vvhich vvordes also it is euident that the Corinthians had not at then made their gathering But vvhen he vvrote the Second to them vvhere in the 11 Chapter he maketh mention of 14 yeres not onely after his Conuersion as to the Galatians but also after his Rapte vvhich seemeth to haue bene vvhen he vvas at Hierusalem Act. 9. foure yeres after his Conuersion in a traunce as he calleth it Act. 22 17 then vvere they readie For so he saith 2. Cor. 8 You haue begone from the yere past and 2. Cor. 9 For the vvhich I doe glorie of you to the Macedonians that also Achaia is ready from the yere past hovvbeit it folovveth theire But I haue sent the brethren that as I haue said you may be ready lest vvhen the Macedonians come vvith me and find you vnready vve be ashamed But vvhen he vvrote to the Romanes then vvas he novv come to Corinth for the purpose and had receiued theire contribution and vvas readie to goe vvith it vnto Hierusalem For so he saith Rom. 15. Novv therfore I vvil goe vnto Hierusalem to minister to the saincts For Macedonia and Achaia haue liked vvel to make some coÌ„tribution vpoÌ„ the poore saincts that are in Hierusalem So then the Epistle to the Romanes vvas not the first that he vvrote But yet it is and alvvaies vvas set first because of the primacie of that Church for vvhich cause also he handleth in it such matters as perteined not to them alone but to the vniuersal Church and specially to al the Gentiles to vvit the very frame as it vvere of the Church of Christ Tanquam enim pro ipso Domino legatione fungens hoc est pro lapide angulari vtrumque populum tam ex Iudais quà m ex Gentibus connectis in Christo per vinculum gratiae so saith S. Augustine giuing vs briefly the arguments in english thus As being a legate for our Lord him self that is for the corner stone he knitteth together in Christ by the baÌ„d of Grace both peoples as vvel of the Ievves as of the Gentils Shevving that neither of them had in their Gentilitie or Iudaisme any vvorkes to bragge of or to chalenge to them selues iustificatioÌ„ or saluation thereby but rather sinnes they had to be sorie for and to humble themselues to the faith of Christ that so they might haue remission of them and strength to doe meritorius vvorkes aftervvard In vvhich sort because the Gentils did humble them selues therefore had they found mercy though they neuer vvist of the Lavv of Moyses But the Ievves because they stoode vpon their ovvne vvorkes vvhich they did by their ovvne strength vvith the knovvledge of the Lavv being therefore also called the vvorkes of the Lavv so would not humble themselues to beleeue in Christ crucified they missed of mercy and became reprobate excepting a few Reliquiae that God of his goodnes had reserued to himself Hovvbeit in the end vvhen the fulnes of the Gentils is come into the Church then shal the fulnes of the Ievves also open their eies acknowledge their errour and submit themselues to Christ and his Church in like maner In the meane time those that haue found the grace to be Christians he exhorteth to perseueraÌ„ce as it vvas specially needeful in those times of persecutions and to leade their whole life now after Baptisme in good workes and to be careful of vnitie bearing therefore one with an other both Iew and Gentil al that they may and geuing no offence to them that are weake Thus he disputeth and thus be exhorteth through the whole Epistle though if we wil diuide it by that which is principal in ech parte vve may say that vnto the 12 chapter is his disputation and from thence to the end his exhortation Novv in those points of faith and in al others as also in example of life the commendation that he giueth to the Church of Rome is much to be noted Your faith is renoumed in the vvhole vvorld and your obedieÌ„ce is published into euery place I reioyce therfore in you And againe you haue obeied from the hart vnto that forme of doctrine vvhich hath been deliuered to you And therevpon againe I desire you brethren to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoide them For such doe not serue Christ our Lord but theire ovvne belly and by svveete speaches ad benedictions seduce the harts of innocents Therfore to shunne Luther and Caluin and al their crewes vve haue iust reason and good vvarrant They make dissensions and scandals against the doctrine of the Romane Church Let no man therefore be seduced by their sugred vvordes THE EPISTLE OF PAVL THE APOSTLE TO THE ROMANES CHAP. I. The foundation of his Apostleship being laid 〈◊〉 he highly commendeth the Romanes and protesteth his affection tovvardes them and so coÌ„ming to the matter saith our Christian Catholike doctrine that teacheth al to beleeue to be the vvay to saluation 118 because the Gentiles first of al could not be saued by their Philosophie vvhereby they knevv God for so much as they did not serue him but Idolâ—â— he therfore iustly permitting them to fall into al kind of most damnable sinne verse 1 PAVL the seruant of IESVS CHRIST called to be an Apostle * separated into the Gospel of God ✠verse 2 vvhich before he had promised by his Prophets in the holy Scriptures ✠verse 3 of his sonne vvho vvas made to him of the seede of Dauid according to the flesh ✠verse 4 vvho vvas predestinate the sonne of God in povver according to the spirit of sanctification by the resurrectioÌ„ of our Lord IESVS CHRIST from the dead ✠verse 5 by vvhom vve haue receiued grace and Apostleship for obedience to the faith in al Nations for the name of him ✠verse 6 among vvhom are you also the called of IESVS CHRIST ⊢ ✠verse 7 to al that are at Rome the beloued of God called to be saincts Grace to you and peace from God our father and our Lord IESVS CHRIST ✠verse 8 First I giue thankes to my God through IESVS CHRIST for al you because ″ your faith is renoumed in the vvhole vvorld ✠verse 9 For God is my vvitnes vvhom I serue ″ in my spirit in the Gospel of his Sonne that vvithout intermission I make ″ a memorie of you ✠verse 10 alvvaies in my praiers beseeching if by any meanes I may sometime at the length haue a prosperous iourney by the vvil of God to come vnto you ✠verse 11 For I desire to see you that I may imparte vnto you some spiritual grace to confirme you âœ
verse 12 that is to say to be comforted together in you by that vvhich is coÌ„mon to vs both your faith and mine ✠verse 13 And I vvil not haue you ignorant brethren that I haue often purposed to come vnto you and haue been staied hitherto that I may haue some fruite in you as also in the other Gentiles ✠verse 14 To the Greekes and the Barbarous to the vvise and the vnvvise I am detter ✠verse 15 so as much as is in me I am ready ″ to euangelize to you also that are at Rome ✠verse 16 For I am not ashamed of the Gospel For it is the povver of God vnto saluation to euery one that beleeueth to the Ievve first and to the Greeke ✠verse 17 For the iustice of God is reuealed therein by faith into faith as it is vvritten And the iust ″ liueth by faith ✠verse 18 For the vvrath of God from heauen ″ is reuealed vpon al impietie and iniustice of those men that deteine the vertitie of God in iniustice ✠verse 19 because that of God vvhich is knovveÌ„ is manifest in them For God hath manifested it vnto them ✠verse 20 For his inuisible things from the creation of the vvorld are seen being vnderstoode by those things that are made his eternal povver also Diuinitie so that they are inexcusable ✠verse 21 Because vvhereas they knevve God they haue not glorified him as God or giueÌ„ thankes but are become vaine in their cogitations and their folish hart hath been darkened ✠verse 22 for saying them selues to be vvise they became fooles ✠verse 23 And they changed the glorie of the incorruptible God into a similitude of the image of a corruptible man and of foules and foure-footed beastes and of them that creepe ✠verse 24 For the vvhich cause God hath deliuered them vp vnto the desires of their hart into vncleannesse for to abuse their owne bodies among them selues ignominiously ✠verse 25 vvho haue changed the veritie of God into lying and haue vvorshipped serued the creature rather then the creator vvho is blessed for euer Amen ✠verse 26 Therfore ″ God hath deliuered them into passions of ignominie For their vvomen haue changed the natural vse into that vse that is contrarie to nature ✠verse 27 And in like maner the men also leauing the natural vse of the vvoman haue burned in their desires one tovvard an other men vpon men vvorking turpitude the revvard of their errour vvhich they should receauing in themselues ✠verse 28 And as they liked not to haue God in knovvledge God deliuered them vp into a reprobate sense to doe those things that are not conuenient ✠verse 29 replenished vvith al iniquitie malice fornication auarice vvickednes ful of enuie murder contention guile malignitie vvhisperers ✠verse 30 detractours odible to God contumelious proude hautie inuentours of euil things disobedient to parents ✠verse 31 folish dissolute vvithout affection vvithout fidelitie vvithout mercie ✠verse 32 Who vvhereas they knevv the iustice of God did not vnderstand that they vvhich doe such things are ″ vvorthie of death not only they that doe them but they also that consent to the doers ANNOTATIONS CHAP. I. 7. Grace to you and peace It is a kind of blessing rather then a prophane salutation proper to the Apostles of greater vertue then the benedictions of the fathers in the old Testament The holy fathers of the Church seemed to absteine from it for their reuerence to the Apostles * The Manichees August cont ep fundâ— c. 5. â— and other Heretikes as also these of our time because they vvould be counted Apostles often vse it â— Your faith venoumed The holy Doctors vpon these vvordes of the Apostle and specially by our Maisters promis * made to Peter that his faith should not faile giue great testimonie for the prouidence of God in the preseruation of the Romane faith S. Cyprian thus ep 55. nu 6. They are so bold to cary letters from prophanâ— Schismatikes to the chaire of Peter and the principal Church vvhence Priestly vnitie rose not considering the Romanes to be them vvhose faith the Apostle being the commender vvas praised to vvhom misbelâ—â—â—â— can not haue accesse So. S. Hierom Apolog. adu Ruâ—â— li. 3 c. 4. to 2. Knovv you that the Romane faith commended by the Apostles mouth vvil receiue no such decâ—ites nor can be possibly changed though an Angel taught othervvise being fensed by S. Paules authoritie Againe ep 63 ad Parâ—mach Oceanâ—m c. 4. to 2. Whatsoeuer thou be that auouchest nevv sectes I pray 〈◊〉 haue respect to the Romans â—â—res spare the faith which was praised by the Apostles voice And in an other place Wilye knovv ô Paula and Eustoâ—hium hovv the Apostle hath noted euery prouince vvith their proprieties the faith of the people of Roâ—â— is prâ—ised Where is there so gâ—eaâ—concourse to Churches and Martyrs sâ—pulâ—hres Where soundeth Amen like thunder from heauen or vvhere are the temples void of Idols so shaken as there Not that the Romanes haue an other faith then the rest of the Christian Churches but that there is in them more deuotion and simplicitie of faith In an other place the same holy Doctor signifieth that it is al one to say the Romane faith and the Catholike Apolog. 1 adu Ruff. c. 1. So doth S. Cyprian ep 〈◊〉 num 1. ad Antonianum and S. Ambrose de â—bitu fratris in med Vvherevpon this vvord Romane is added to Catholike in many countries vvhere Sectes do abound for the better distinction of true beleeuers from Heretikes vvhich in al ages did hate and abhorre the Romane faith and Church as al malefactors do their Iudges and correctors 9. Serue in spirit Diuerse Heretikes vvhen they heare that God is a spirit and must be serued and adoâ—ed in spirit imagine that he must be honoured only invvardly vvithout ceremonies and external vvorkes vvhich you see is othervvise for that the Apostle serued God in spirit by preaching the Gospel To serue God then in spirit is to serue him vvith faith hope and charitie and vvith al vvorkes proceding of them as to serue him carnally is vvith vvorkes external vvithout the said internal vertues 9. A memorie of you A great example of charitie for al men specially for Prelates and Pastors not only to preach but to pray continually for the conuersion of people to Christes faith Vvhich the Apostle did for them vvhom he neuer knevv in respect of Gods honour only and the zeale of soules 15. To euangâ—liza The Gospel is not only the life of our Sauiour vvritten by the foure Euangelistes nor only that vvhich is vvritten in the nevv TestameÌ„t but theis vvhole course of preaching and teaching the faith Vvhich faith commeth ordinarily of preaching and hearing and not of vvriting or reading And therfore S. Paul thought not him self discharged by
vvriting to the Romanes but his desire vvas to preach vnto them for that vvas the proper commission giuen to the Apostles to preach to al nations The vvriting of the bookes of the Testament is an other part of Gods prouidence necessary for the Church in general but not necessarie for euery man in particular as to be taught and preached vnto is for euery one of age and vnderstanding And therfore S. Peter vvho vvas the cheefe of the Commission vvrote litle many of them vvrote nothing at al and S. Paul that vvrote most vvrote but litle in comparison of his preaching nor to any but such as vvere conuerted to the faith by preaching before 17. Liueth by faith In the 10. to the Hebrevves he shevveth by this place of the Prophete Abacue's that the iust though he liue here in peregrination and seeth not presently nor enioyeth the life euerlasting promised to him yet holdeth fast the hope thereof by faith In this place he applieth the Prophetes vvordes further to this sense That it is our faith that is to say the Catholike beleefe saith S. Augustine li. â— cont â— ep Pelag. Which maketh a iust man and distinguisheth betvvene the iust and vniust and that by the lavv of faith and not by the lavv of vvorkes Vvhereof it riseth that the Ievv the Heathen Philosopher and the Heretike though they excelled in al vvorkes of moral vertues could not yet be iust and a Catholike Christian man liuing but an ordinarie honest life either not sinning greatly or supplying his faults by penance is iust And this difference riseth by faith not that faith can saue any man vvithout vvorkes For it is not a reprobate faith that vve speake of as the holy Doctor saith but that vvhich vvorketh by charitie and therfore remitteth sinnes and maketh one iust See S. Augustines place 18. Is reuealed By al the passage folovving you may see that the Gospel and Christs lavv consisteth not only in preaching faith though that be the ground and is first alvvaies to be done but to teach vertuous life and good vvorkes and to denounce damnation to al them that commit dealdy sinnes and repent not And againe vve see that not only lacke of faith is a sinne but al other actes done against Gods commaundements 26. Hath deliuered them vp As he saith here God deliuered them vp so to the Ephesians c. 4 19 he saith of the same persons and things They deliuered them selues vp to al vncleannesse So that it is not meant here that God doth driue force or cause any man to sinne as diuers blasphemous Heretikes do hold but only that by his iust iudgement for their ovvne deseruing and for due punishment of their former greuous offenses he vvithholdeth his grace from them and so suffereth them to fall further into other sinnes As for their crime of Idolatrie to suffer them to fall into vnnatural abominations as novv for heresie he taketh his grace and mercie from many and so they fall headlong into al kind of turpitude as contrarievvise for il life he suffereth many to fall into heresie And for Christes sake let euery one that is entangled vvith the ldolatrie of this time that is to say vvith these nevv sectes looke vvel into his ovvneconscience vvhether his forsaking the true God may not come vnto him for a punishment of his former or present il life vvhich he liueth 12. Worthy of death Here you see vvhy the Church taketh some sinnes to be deadly and calleth them mortal to vvit because al thaâ— doe them are vvorthy of damnation others be venial that is to say pardonable of their ovvne nature and not vvorthy of damnation CHAP. II. Nâ—vv also he shevveth that neither the levves could be saued by the knovvledge of the Lavv of the vvhich they did so much braggâ— against the Genâ—ils seing they did notvvithstanding sinne as the Gentils did 14 And therfore that the true levv is the Christian though he be a Gentil vvho by grace in his hart doeth the good vvorkes that the Lavv commaundeth verse 1 FOR the vvhich cause thou art inexcusable ô man vvhosoeuer ″ thou be that iudgest For vvherein thou iudgest an other thou condemnest thy self for thou doest the same things vvhich `thou ' iudgest ✠verse 2 For vve knovv that the iudgement of God is according to veritie vpon them that doe such things ✠verse 3 And doest thou suppose this ô man that iudgest them which doe such things and doest the same that thou shalt escape the iudgement of God ✠verse 4 Or ″ doest thou contemne the riches of his goodnes and patience and longanimity not knovving that the benignity of God bringeth thee to penance ✠verse 5 But according to thy hardnes and impenitent hart thou heapest to thy self vvrath in the day of vvrath and of the reuelation of the iust iudgement of God ✠verse 6 vvho vvil * render to euery man ″ according to his vvorkes ✠verse 7 to them truely that according to patience in good vvorke seeke glorie and honour and incorruption life eternal ✠verse 8 but to them that are of contention and that obey not the truth but giue credite to iniquitie vvrath and indignation ✠verse 9 Tribulation and anguish vpon euery soul of man that vvorketh euil of the Ievve first and of the Greeke ✠verse 10 but glorie and honour and peace to euery one that vvorketh good to the Ievv first and to the Greeke ✠verse 11 for * there is no acception of persons vvith God ✠verse 12 For vvhosoeuer haue sinned vvithout the Lavv vvithout the Lavv shal perish and vvhosoeuer haue sinned in the Lavv by the Lavv shal be iudged ✠verse 13 For * ″ not the hearers of the Lavv are iust vvith God but the doers of the Lavv ″ shal be iustified ✠verse 14 For vvhen the Gentiles vvhich haue not the Lavv naturally doe those things that are of the Lavv the same not hauing the Lavv them selues are a lavv to them selues ✠verse 15 vvho shevv the vvorke of the Lavv vvritten in their hartes their conscience giuing testimonie to them and among them selues mutually their thoughtes accusing or also defending ✠verse 16 in the day vvhen God shal iudge the secretes of men according to my Gospel by IESVS CHRIST ✠verse 17 But if thou be surnamed a Ievv and restest in the Lavv and doest glorie in God ✠verse 18 and knovvest his vvil and approuest the more profitable things instructed by the Lavv ✠verse 19 presumest that thy self art a leader of the blinde a light of them that are in darknes ✠verse 20 a teacher of the folish a maister of infants hauing the forme of science of veritie in the Lavv. ✠verse 21 Thou therfore that teachest an other teachest not thy self that preachest men ought not to steale thou stealest ✠verse 22 that saiest men should not commit aduoutrie thou committest aduoutrie
testament and the lavv giuing and the seruice and the promisses ✠verse 5 vvhose are the fathers of vvhom Christ is according to the flesh vvho is aboue al things God blessed for euer Amen ✠verse 6 But not that the vvord of God is frustrate For ″ not al that are of Israël they be Israëlites ✠verse 7 nor they that are the seede of AbrahaÌ„ al be children ″ but in Isaac shal the seede be called vnto thee ✠verse 8 that is to say not they that are the childreÌ„ of the flesh they are the children of God but they that are the childreÌ„ of the promisse are esteemed for the seede ✠verse 9 For the vvord of the promisse is this According to this time vvil I come and Sarae shal haue a sonne ✠verse 10 And not only she But * Rebecca also conceiuing ″ of one copulation of Isaac our father ✠verse 11 For vvhen they vvere ″ not yet borne nor had done any good or euil that the purpose of God according to election might stand ✠verse 12 not of vvorkes but of the caller it vvas said to her That the elder shal serue the yonger ✠verse 13 as it is vvritten Iacob I loued but Esau I hated ✠verse 14 Vvhat shal vve say then ″ Is there iniquitie vvith God God forbid ✠verse 15 For to Moyses he saith I vvil haue mercie on vvhom I haue mercie and I vvil shevv mercie to vvhom I vvil shevv mercie ✠verse 16 Therfore it is ″ not of the vviller nor the runner but of God that shevveth mercie ✠verse 17 For the Scripture saith to Pharao That ″ to this very purpose haue I raised thee that in thee I may shevv my povver and that my name may be venovvmed in the vvhole earth ✠verse 18 Therfore on vvhom he vvil he hath mercie and vvhom he vvil he doth indurate ✠verse 19 Thou saiest therfore vnto me Vvhy doth he yet complaine for vvho resisteth his vvil ✠verse 20 O man ″ vvho art thou that doest ansvver God Doth the vvorke say to him that vvrought it Vvhy hast thou made me thus ✠verse 21 Or hath not ″ the potter of clay povver of the same masse to make one vessel vnto honour and an other vnto coÌ„tumelie ✠verse 22 And if God vvilling to shevv vvrath and to make his might knovven susteined in much patience the vessels of vvrath apte to destruction ✠verse 23 that he might shevv the riches of his glorie vpon the vessels of mercie vvhich he prepared vnto glorie ✠verse 24 Vvhom also he hath called vs not only of the Ievves but also of the Gentiles ✠verse 25 as in Osee he saith I vvil call that vvhich is not my people my people and her that vvas not beloued beloued and her that hath not obteined mercie hauing obteined mercie ✠verse 26 And it shal be in the place vvhere it vvas said to them you are not my people there they shal be called the sonnes of the liuing God ✠verse 27 And Esaie crieth for Israel If the number of the children of Israel be as the sand of the sea the remaines shal be saued ✠verse 28 For consummating a vvord and abridging it in equitie because a vvord abbridged shal our Lord make vpon the earth ✠verse 29 And as Esay foretold Vnles the Lord of Sabaoth had left vs seede vve had been made like Sodom and vve had been like as Gomorrha ✠verse 30 What shal vve say then That the Gentiles vvhich pursued not after iustice haue apprehended iustice but the iustice that is of faith ✠verse 31 But Israel in pursuing the lavv of iustice is not come vnto the lavv of iustice ✠verse 32 Vvhy so Because not of faith but as it vvere of vvorkes for they haue stombled at the stone of stombling ✠verse 33 as it is vvritten Behold I put in Sion a stone of stombling and a rocke of scandal and vvhosoeuer beleeueth in him shal not be confounded ANNOTATIONS CHAP. IX â— Anáthema Anáthema by vse of Scripture is either that vvhich by separation from profane vse and by dedication to God is holy dreadful and not vulgarly to be touched or contrarievvise that which is reiected seuered or abandoned from God as cursed and detested and therfore is to be auoided And in this later sense according as S. Paul taketh it 1 Cor. 16. If any loue not our Lord IESVS CHRIST be he Anathema that is to say Avvay vvith him Accursed be he Bevvare you company not vvith him the Church and holy Councels vse the vvord for a curse and excommunication against Heretikes and other notorious offenders and blasphemers Novv hovv the Apostle vvishing him self to be Anathema from Christ to saue his Countrie mens soules did take this vvord it is a very hard thing to determine Some thinke he desired onely to die for their saluation Others that being very loth to be kept from the fruition of Christ yet he could be conâ—ent to be so still for to saue their soules Others that he vvished vvhat inalediction or separation from Christ so euer that did not imply the disfauour of God tovvards him nor take avvay his loue tovvard God This only is certaine that it is a point of vnspeakable charitie in the Apostles breast and a paterne to al Bishops and Priests hovv to loue the saluation of their flocke As the like vvas vttered by Moyses vvhen he said Either forgiue this people or blot me out of thy booke 6. Not al of Israel Though the people of the Ievves vvere many vvaies honoured and priuiledged and namely by Christes taking flesh of them yet the promis of grace and saluation vvas neither onely made to them nor to al them that carnally came of them or their fathers Gods election and mercie depending vpon his ovvne purpose vvil and determination and not tied to any nation familie or person 7. But in Isaac The promisse made to Abraham vvas not in Ismael vvho vvas a sonne borne onely by flesh and nature but in Isaac vvho vvas a sonne obtained by promisse faith and miracle and vvas a figure of the Churches children borne to God in Baptisme 10. Of one copulation It is proued also by Gods choosing of Iacob before Esau vvho vvere not onely brethren by father and mother but also tvvinnes and Esau the elder of the tvvo vvhich according to carnal count should haue had the preeminence that God in giuing graces folovveth not the temporal or carnal prerogatiues of men or families 11. Not yet borne By the same example of those tvvinnes it is euident also that neither nations nor particular persons be elected eternally or called temporally or preferred to Gods fauour before others by their ovvne merites because God vvhen he made choise and first loued Iacob and refused Esau respected them both as il and
graffed into their ovvne oliue ✠verse 25 For I vvil not haue you ignorant brethren of this mysterie that you be not vvise in your selues that blindnes in part hath chaunced in Israël vntil the fulnes of the Gentiles might enter ✠verse 26 and also al Israël might be saued as it is vvritten There shal come out of Sion he that shal deliuer and shal auert impietie from Iacob ✠verse 27 And this to them the testament from me vvhen I shal haue taken avvay their sinnes ✠verse 28 ″ According to the Gospel in deede enemies for you but according to the election most deere for the fathers ✠verse 29 for vvithout repentance are the giftes and the vocation of God ✠verse 30 for ″ as you also sometime did not beleeue God but novv haue obteined mercie because of their incredulitie ✠verse 31 so these also novv haue not beleeued for your mercie that they also may obteine mercie ✠verse 32 For God hath ″ cōcluded al into incredulitie that he may haue mercie on al. ✠verse 33 ″ O depth of the riches of the vvisedom and of the knowledge of God hovv incomprehensible are his iudgements and his vvaies vnsearcheable ✠verse 34 for * vvho hath knovven the minde of our Lord or vvho hath been his coūseler ✠verse 35 Or vvho hath first giuen to him and retribution shal be made him ✠verse 36 For of him and by him and in him are al things to him be glorie for euer Amen ⊢ ANNOTATIONS CHAP. XI 4. Seuen thousand The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy secrete hid or vnknovven for though the faithful vvere forced to keepe close in that persecution of Achab and Iezabel vvhich vvas onely in the kingdom of the ten tribes that is of Isaael yet at the very same time in Hierusalem and al the kingdom of Iuda the external vvorship and profession of faith vvas open to al the vvorld and vvel knovven to Elias the faithful so many that * the very souldiars only vvere numbered aboue ten hundred thousand besides that there is a great difference betvvene the Christian Church and the Ievves ours resting vpon better promisses then theirs And vve vvil not put the Protestants to proue that there vvere 7000 of their Sect vvhen their nevv Elias Luther began but let them proue that there were seuē or any one either then or in al ages before him that vvas in al pointes of his beleefe Heretikes there vvere before him as Iouinian Vigilantius Heluidius Vvicleffe c. and vvith him Zuinglius Caluin c. Vvho beleeued as he did in some things but not in al. 6. Not novv of vvorkes If saluation be attributed to good vvorkes done of nature vvithout faith Gods helpe the same can not be of grace for such vvorkes exclude grace fauour and mercie and chalenge onely of dette and not of gift Therfore take heede here of the Heretikes exposition that vntruely exclude Christian mens vvorkes from necessity or merite of saluation vvhich are done vvith and by Gods grace and therfore euidētly consist vvith the same and be ioyned vvith Gods grace as causes of our saluation Our Aduersaries are like if Potecaries euer taking quid pro quo either of ignorance or of intent to deceiue the simple ◠God hath giuen It doth not signifie his vvorking or action but his permission Chris ho. 19 in ep Ro. And S. Augustine saith not by putting malice into them but by not imparting his grace vnto them and that through their ovvne deserts alvvaies and their ovvne willes euer properly working the same See Annot. Mat. c. 13 14. Ro. c. 1 24. 20. Because of incredulity He represseth the pride of the Gentils vaunting them selues of their receiuing and of the Ievves reiection namely in that they thought the Ievves to be forsaken for no other cause but that they might come into their roomes declaring that the direct and proper cause of their forsaking vvas their incredulity exhorting the Gentiles to bevvare of the same because they may fall as vvel as the other and that God is as like to execute iustice against them as against the Ievves as he hath done in many nations falling to heresie 28. According to the Gospel In respect or as concerning beleefe in Christ and receiuing the Gospel they are Gods enemies by occasion of vvhich their incredulity the Gentiles found mercie othervvise in respect of his special election of that nation and the promisses made to the Patriarches the Ievves are deere to him still for God neuer promiseth but he performeth nor repenteth him self of the priuileges giuen to that nation 30. For as you As the Gentiles vvhich before beleeued not found mercie and came to faith vvhen the Ievves did fall so the Ievves not novv beleeuing vvhen al the Gentils haue obtained mercie shal in the end of the vvorld by Gods disposition obtaine grace and pardon as the Gentiles haue done 32. Concluded al. That so God taking al Nations and al men in sinne vvhich they fell into not by his drift or causing but of their ovvne free vvil may of his mercie call and conuert vvhom and in vvhat order he vvill and the parties haue no cause to bragge of their deseruings but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ and to his mercie only no vvorkes vvhich they had before in their incredulity deseruing any such thing though their vvorkes aftervvard proceding of faith and grace doe merite heauen 33. O depth The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels of the vocation of the Gentils and reiecting the Ievves othervvise then this that al vvhich be reiected for their sinnes be iustly reiected and al that be saued by Gods great mercie and Christs grace be saued And vvhosoeuer seeketh among the people to spred contagion of curiosity by seeking further after things 〈◊〉 mans Angels reache they ouerreache ouerthrovv them selues If thou vvilt be saued beleeue obey the Church feare God and keepe his commaundements that is thy part and euery mans els Thou maist not examine vvhether thou be predestinate or reprobate nor seeke to knovv the vvaies of Gods secrete iudgement tovvard thy self or other men It is the common enemy of our soules that in this vnhappy time hath opened blasphemous tongues and directed the proude pennes of Caluin Beza Verone and such reprobates to the discussing of such particulars to the perdition of many a simple man and specially of young Scholers in Vniuersities which with lesse studie may learne to be provvd and curious then to be humble wise and obedient CHAP. XII He exhorteth them to mortification of the body 2 to renouation of the minde 3 to keeping of vnitie by humilitie ◠to the right vsing of their gifts and functions
Christian religion should be perfectly established he would haue no restrainte made but that euery one should be borne vvithal in his ovvne sense yet so that they should not condemne one an other nor make necessitie of saluation in the obseruation of the Iudaical rites of meates daies c. 17. Not meate and drinke The substance of religion or the kingdom of God standeth not in meate or drinke and therfore the better might they vse indifferencie and toleration in that point for a time for peace sake and to auoid scandal but if the precept of Moyses Lavv had bound still as before then not for the meates sake but for the disobedience it had been damnable to haue eaten the vncleane meates 22. Haue it vvith thy self Thou that art perfect and bleeuest or knovvest certainely that thou art free from the Lavv concerning meates and festiuities yet to the trouble and hinderance of the feeble that can not yet be brought so far be discrete vtter not thy self out of season 23. He that discerneth If the vveake haue a conscience and should be driuen to eate the things vvhich in his ovvne hart he thinketh he should not doe he committeth deadly sinne because he doth against his conscience or against his ovvne pretensed knovvledge â—â— Al this is not of faith The proper sense of this speach is that euery thing that a man doeth against his knovvledge or conscience is a sinne for so by the circumstance of the letter faith must here be taken though S. Augustine sometimes applieth it also to proue that al the actions of infidels meaning those vvorkes vvhich directly procede of their lacke of faith be sinnes But in any vvise take heede of the Heretikes commentarie vvho hereby vvould proue that the infidel sinneth in honouring his parents fighting for his countrie tilling his ground and in al other vvorkes And no maruel that they so hold of infidels vvho maintaine * that Christian men also offend deadly in euery good deede CHAP. XV. He procedeth to make peace betvvene the Christian Gentils and Ievves 8 vvith this resolution that the Ievves vocation is of promis in deede but the Gentils also of mercie and foretold by the Scriptures 14 Then dravving to his ende he excuseth him self to the Romanes for vvriting thus vnto them 21 hoping novv at length to see them after that he hath been at Hierusalem â—9 vvherevnto also he requesteth their praiers verse 1 AND vve that are the stroÌ„ger must susteine the infirmities of the vveake not please our selues ✠verse 2 Let euery one of you please his neighbour vnto good to edification ✠verse 3 For Christ did not please him self but as it is vvritten The reproches of them that reproched thee fel vpon me ✠verse 4 For vvhat things soeuer haue been vvritten to our learning they are vvritten that by the patience and consolation of the Scriptures vve may haue hope ✠verse 5 And the God of patience and of comfort giue you to be of one minde one tovvard an other according to IESVS Christ ✠verse 6 that of one minde vvith one mouth you may glorifie God and the Father of our Lord IESVS Christ ✠verse 7 For the vvhich cause receiue one an other as Christ also hath receiued you vnto the honour of God ✠verse 8 For I say Christ IESVS to haue been minister of the circumcision for the veritie of God to confirme the promisses of the fathers ✠verse 9 But the Gentils to honour God for his mercie as it is vvritten Therfore vvil I confesse to thee in the Gentils ô Lord and vvil sing to thy name ✠verse 10 And againe he saith Reioyce ye GeÌ„tils vvith his people ✠verse 11 And againe Praise al ye Gentils our Lord and magnifie him al ye peoples ✠verse 12 And againe Esaie saith There shal be the roote of Iesse and he that shal rise vp to rule the Gentils in him the Gentils shal hope ✠verse 13 And the God of hope replenish you vvith al ioy and peace in beleeuing that you may abound in hope and in the vertue of the holy Ghost ⊢ ✠verse 14 And I my self also my brethren am assured of you that you also are ful of loue replenished vvith al knowledge so that you are able to admonish one an other ✠verse 15 But I haue vvritten to you brethren more boldly in part as it were putting you in remembrance for the grace vvhich is giuen me of God ✠verse 16 to be the minister of Christ IESVS in the GeÌ„tils sanctifying the Gospel of God that the oblation of the Gentils may be made acceptable and sanctified in the holy Ghost ✠verse 17 I haue therfore glorie in Christ IESVS tovvard God ✠verse 18 For I dare not speake any of those things vvhich Christ vvorketh not by me for the obedience of the Gentils by vvord and deedes ✠verse 19 in the vertue of signes and vvoÌ„ders in the vertue of the holy Ghost so that from Hierusalem round about vnto Illyâ—icum I haue replenished the Gospel of Christ ✠verse 20 And I haue so preached this Gospel not vvhere Christ vvas named lest I should build vpon an other mans foundation ✠verse 21 but as it is vvritten They to vvhom it hath not been preached of him shall see and they that haue not heard shal vnderstand ✠verse 22 For the vvhich cause also I vvas hindred very much from comming vnto you ✠verse 23 But novv hauing no longer place in these 〈◊〉 and hauing a desire to come vnto you these many yeares novv passed ✠verse 24 vvhen I shal begin to take my iourney into a paine I hope that as I passe I shal see you and be brought thither of you if first in part I shal haue enioyed you ✠verse 25 Novv therfore I vvil goe vnto Hierusalem to minster to the saincts ✠verse 26 For Macedonia and Achaia haue liked vvel to make some contribution vpon the poore saincts that are in Hierusalem ✠verse 27 For it hath pleased them and they are their detters For if the Gentiles be made partakers of their spiritual things they ought also in carnal things to minister vnto them ✠verse 28 This therfore vvhen I shal haue accoÌ„plished and signed them this fruite I vvil goe by you into Spaine ✠verse 29 And I knovv that comming to you I shal come in aboundance of the blessing of Christ ✠verse 30 I beseeche you therfore brethren by our Lord IESVS Christ and by the charitie of the holy Ghost that you helpe me in your praiers for me to God ✠verse 31 that I may be deliuered from the infidels that are in Ievvrie and the oblation of my seruice may become acceptable in Hierusalem to the saincts ✠verse 32 that I may come to you in ioy by the vvil of God that I may be refreshed vvith you ✠verse 33
that perish is folishnes but to them that are saued that is to vs it is the povver of God ✠verse 19 For it is vvritten I vvil destroy the vvisedom of the vvise and the prudence of the prudent I vvil reiecte ✠verse 20 Vvhere is the vvise vvhere is the Scribe vvhere is the disputer of this vvorld Hath not God made the vvisedom of this vvorld folish ✠verse 21 For because in the vvisedom of God the vvorld did not by vvisedom knovv God it pleased God by the folishnes of the preaching to saue them that beleeue ✠verse 22 For both the Ievves aske signes and the Greekes seeke vvisedom ✠verse 23 but vve preach Christ crucified to the Ievves certes a scandal and to the Gentiles folishnes ✠verse 24 but to the called Ievves Greekes Christ the povver of God and the vvisedom of God ✠verse 25 For that vvhich is the folish of God is vviser then men and that vvhich is the infirme of God is stronger then men ✠verse 26 For see your vocation brethren that not many vvise according to the flesh not many mightie not many noble ✠verse 27 but the folish things of the vvorld hath God chosen that he may confound the vvise and the vveake things of the vvorld hath God chosen that he may confound the strong ✠verse 28 and the base things of the vvorld and the contemptible hath God chosen and those things vvhich are not that he might destroy those things vvhich are ✠verse 29 that no flesh may glorie in his sight ✠verse 30 And of him you are in Christ IESVS â— vvho is made vnto vs vvisedom from God iustice sanctificatioÌ„ and redemption ✠verse 31 that as it is vvritten He that doth glorie may glorie in our Lord. ⊢ ANNOTATIONS CHAP. I. 5. In al knovvledge Obserue that the Apostles neuer vvrote their letters but to such as vvere conuerted to Christes faith before for men can not lightly learne the Christian religion by reading Scriptures but by hearing and by the presence of their teachers which may instruct them at large and particularly of euery Article as clerely breefely by letters they could not doe Neither doth novv any man learne his faith first but by hearing of his parents and Maisters for if vve should vvhen vve come to yeres of discretion â—e set to picke our faith out of the Scriptures there vvould be a madde vvorke and many faithes among vs. 30. Who is made He meaneth not as our Aduersaries captiously take it that vve haue no iustice sapience nor sanctity of our ovvne other then Christes imputed to vs but the sense is that he is made the author giuer and meritorious cause of al these vertues in vs for so the Apostle interpreteth him self plainely in the 6 Chapter folovving vvhen he vvriteth thus You be vvashed you be iustified you be sanctified in the name of our Lord IESVS CHRIST and in the Spirit of our God CHAP. II. That his ovvne preaching among them vvas in humble maner in the sight of man 3 Hovvbeit it is most profound vvisedom as they should and vvould perceiue if they vvere not carnal vvhich is taught in the Church of Christ verse 1 AND I brethren vvhen I came to you I came not in loftinesse of speache or of vvisedom preaching to you the testimonie of Christ ✠verse 2 For I iudged not my self to knovv any thing among you but IESVS Christ and him crucified ✠verse 3 And * I vvas vvith you in infirmitie and feare and much trembling ✠verse 4 and my speache and my preaching vvas not in the persuasible vvordes of humane vvisedom but in shevving of spirit and povver ✠verse 5 that your faith might not be in the vvisedom of men but in the povver of God But vve speake vvisedom among the perfect ✠verse 6 but the vvisedom not of this vvorld neither of the princes of this vvorld that come to naught ✠verse 7 but vve speake the vvisedom of God in a mysterie which is hid vvhich God did predestinate before the worlds vnto our glorie ✠verse 8 which none of the princes of this vvoâ—ld did knovv for if they had knovven they vvould neuer haue crucified the Lord of glorie ✠verse 9 But as it is vvritten That vvhich eie hath not seen nor eare hath heard neither hath it ascended into the hart of maÌ„ vvhat things God hath prepared for them that loue him ✠verse 10 but to vs God hath reuealed by his Spirit For the Spirit searcheth al things yea the profoundities of God ✠verse 11 For vvhat man knovveth the things of a man but â— the spiâ—it of a man that is in him so the things also that are of God no man knovveth but the spirit of God ✠verse 12 And vve haue receiued not the spirit of this vvorld but the spirit that is of God â— that vve may knovv the things that of God are giuen to vs. ✠verse 13 vvhich also vve speake not in learned vvordes of humane vvisedom but in the doctrine of the Spirit comparing spiritual things to the spiritual ✠verse 14 But â— the sensual man perceiueth not those things that are of the spirit of God for it is folishnes to him and he can not vnderstand because he is spiritually examined ✠verse 15 But the spiritual man iudgeth al things and him self is iudged of no man ✠verse 16 For * vvho hath knovven the sense of our Lord that may instructe him But vve haue the sense of Christ ANNOTATIONS CHAP. II. 11. But the spirit of man One man can not knovv an others cogitations naturally but God giueth to Prophets and other euen in this vvorld oftentimes by extraordinary grace to knovv mens secretes As he did to S. Peter to knovv the fraude of Ananias and Sapphira and to Eliseus his seruants bribery in his absence and vvhat vvas done in the king of Syria his chamber and as he giueth to al Angels and Saincts so far as is conuenient to our necessities and their heauenly glorie to vnderstand not onely our vocal praiers but our invvard repentance and desires 12. That vve may knovv The Protestants that chalenge a particular spirit reuealing to eche one his ovvne predestination iustification and saluation vvould dravv this text to that purpose Vvhich importeth nothing els as is plaine by the Apostles discourse but that the holy Ghost hath giuen to the Apostles by them to other Christian men to knovv Gods ineffable gifts bestovved vpon the beleeuers in this time of grace that is Christes Incarnation Passion presence in the Sacrament the incomprehensible ioyes of heauen vvhich Pagans Ievves and Heretikes deride 14. The sensual man The sensual man is he specially that measureth these heauenly mysteries by natural reason humane prudence external sense and vvorldly affection as the Ievv Pagane and Heretike doe and sometime both here and els vvhere the
and iustly ansvvering to the time and vveight of his trauels and vvorkes in vvhich sense the Scripture saith Dignus est operarius mercede sua the vvorkeman is vvorthy of his hire rather then a free gift though because faithful men must acknovvledge that their merites be the giftes and graces of God they rather vse the vvord revvard then hire stipend or repaiment though in deede it be al one as you may see by diuers places of holy vvrite as * My merces revvard is vvith me to render to euery one * according to his vvorkes And Our Lord vvil â—ender vnto me according to my iustice Ps 1â— And the very vvord it self merite equiualent to the Greeke is vsed thus Mercie shal make a place to euery one * according to the merite of workes Ecclâ—i 16 15. And If you doe your iustice before men you shal not haue reward in heauen Mat. 6 1. Vvhere you see that the revvard of heauen is recompense of iustice And the euasion of the Heretikes is friuolous and euidently false as the former and like vvordes do conuince for they say heauen is our Merces or revvard not because is is due to our vvorkes but to the promes of God vvhere the vvordes be plaine According to euery mans vvorkes or labours vpon vvhich vvorkes and for vvhich vvorkes conditionally the promes of heauen vvas made 12. Vpon this foundation The foundaion is Christ and faith in him vvorking by charitie The vppes building may be either pure and perfect matter of gold siluer and pretious stone vvhich according to the most authentical and probable exposition be good vvorkes of charitie and al Christian iustice done by Gods grace or els vvood hay stubble vvhich signifie the manifold actes of mans infirmitie and his venial sinnes Vvhich more or lesse mixed and medled vvith the better matter aforesaid require more or lesse punishmeÌ„t or purgation at the day of our death At vvhich day if by penance or other meanes in the Church the said venial sinnes be before hand cleansed there shal neede no purgiug at al but they shal straight receiue the reward due to them 13. Shal be manifest Vvhether our life and workes be pure and neede no cleansing novv in this vvorld is hard to iudge but the day of our Lord vvhich is at our death vvil make it plaine in vvhat termes euery mans life is tovvards God for then Purgatorie fire shal reueale and proue it for vvhosoeuer hath any impure matter of venial sinnes or such other dettes to Gods iustice paiable and purgable must into that fire and after due paiment and cleansing be saued through the same Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied cleansed or forgiuen are quitted from the fire and neuer incurre damage paine or losse thereby The places of fathers expounding this for Purgatorie be very many most euident vvhich are cited in the last Annotation folovving 1â— The day of our Lord shal declare That this purgation rather signifieth the place of Gods iustice after our death then any affliction in this life the Apostles precise specifying of fire declareth and of reuealing and notifying the difference of mens vvorkes by the same vvhich is not done euidently euer in this life and namely the vvord day of our Lord vvhich commonly and properly signifieth in Scripture and namely in this Apostle 1 Cor. 3 5. 2 Cor. 1 1â— Philip. 1 10. 6. 1 Thes â— 2. 2 Thes 2 2. either the particular or the general iudgement and therfore that the trial spoken of is not properly nor litterally meant any affliction or aduersitie of this life as Caluin also coÌ„fesseth coyning a folish nevv construction of his ovvne Vvhere you may note also in that mans Commentarie that this vvord dies Domini vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld that he vvould gladly haue Domini ouâ— reading thus A day shal â—â—me vvhich shal open c. Vvhere vnderstand that if it vvere only Dies as * in the Greeke yet thereby also the Scripture is vvont to signifie the self same thing as 2 Tim. 1 12. 28. and 2 Tim. 4 8. and Heb. 10 25 the day as in this place vvith the greeke article only vvhich is al one vvith Dies illa or Dies Domini 15. As by fire S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation nor amend me in thy vvrath For it shal come to passe saith he that some be amended in the vvrath of God and be rebuked in his indignation And not al perhaps that are rebuked shal be amended but yet some there shal be saued by amending It shal be so surely because amending it â—amed yet so as by fire but some there shal be that shal be rebuked and not amended to vvhom he shal say Goe ye into euerlasting fire Fearing therfore these more greuous paines he desireth that he may neither be rebuked in indignation by eternal fire nor amended in his vvrath that is to say Purge me in this life and make me such an one as shal not neede the amending fire being for them vvhich shal be saued yet so as by fire Wherfore but because here they build vpon this foundation vvood hay stubble for if they did build gold siluer and pretious stones they should be secure from both fires not onely from that eternal vvhich shal torment the impious eternally but also from that vvhich shal amend them that shal be saued by fire for it is said he shal be safe yet so as by fire And because it is said he shal be safe that fire is coÌ„temned Yea verely though safe by fire yet that fire shal be more greuous then vvhatsoeuer a man can suffer in this life And you knovv hovv great euils the vvicked haue suffered and may suffer yet they haue suffered such as the good also might suffer for vvhat hath any malefactor suffered by the lavves that a Martyr hath not suffered in the confession of Christ These euils therfore that are here be much more easie and yet see hovv men not to suffer them doe vvhatsoeuer thou coÌ„maundest Hovv much better doe they that vvhich God commaundeth that they may not suffer thâ—se greater paines Thus far S. Augustine See S. Ambr. vpon this place 1 Cor. 3. Ser. 20 in Psal â—18 Hiero. li. 2 c. 13 adu Iouinianum Gieg. li. 4. Dialog c. â—9 in Psal 1. Pâ—nit in principie Origen 〈◊〉 â— in c. 15. Exod. and bâ— 14 in c. 24. Leuit. CHAP. IIII. He requireth to be esteemed for his office but regardeth not to be praised of man for his vertue considering that neither his ovvne conscience is a sufficient iudge thereof but onely God vvho seeth al. 8 He toucheth them for contemning in their pride the Apostles them selues as miserable 18 threatening to come to those proude Falseapostles vvho vvere the
be ynough to saluation vvithout saith Baptisme c. 19. But the obseruation Neither to be Ievv nor Gentil bond or free maried or single nor the faith it self vvhich is proper to Christian men vvil serue to saluation vvithout good vvorkes and keeping the commaundements S. Hierom adu Iouin li. 1 c. 16. 25. Counsel I giue A counsel is one thing a commaundement is an other To doe that vvhich is counseled is not necessarie because one may be saued notvvithstanding but he that vvil doe that vvhich he is counseled vnto shal haue a higher degree of glorie He that fulfilleth not a cōmaundement except he doe penance can not escape punishment August li. de virg c. 13. 14. 28. If a virgin marrie He speaketh not of that virgin vvhich hath dedicated her self to God for if any such mary she shal be damned for breaking her first vow but onely of yong maides vnmaried in the vvorld Hiero. adu Iouin li. 1 c. 7. Chrys ho 20. Theodorete Photius and the other Greeke Doctors vpon this place apud Oecum Epiph. hares 61. 28. Tribulation of the flesh They are matuelously deceiued saith S. Augustine li. de virg c. 1◠that thinke the Apostle counseleth virginitie rather then mariage onely for that mariage hath many miseries and molestations ioyned vnto it which by virginitie shal be auoided not in respect of the greater reward in heauen for the Apostles prouident counseling to virginitie is for the next life and he alleageth these troubles of mariage in that sense specially as they be a hinderance from the seruice of God here and therfore an impediment to vs toward the next life and the more ample ioyes thereof 29. As though they had not He exhorteth that such as haue vviues should not vvholy bestovv them selues in the vaine transitorie pleasure and voluptuousnes of their flesh but liue in such moderation that their mariage hinder them as litle as may be from spiritual cogitatiōs Vvhich is best fulfilled of them that by mutual consent do vvholy conteine vvhether they haue had children or none contemning carnal issue for the ioyes of heauen And these mariages be more blessed then any other saith S. Augustine de Ser. Do. in monte li. 1 cap. 14. 32. Careful for the things of our Lord. The Protestants might here learne if they list first that virginitie is not onely preferred before mariage for that it is a more quiet state of life in this world but for that it is more conuenient for the seruice of God Secondly that virginitie hath a grateful puritie and sanctitie both of body soule vvhich mariage hath not Thirdly they may learne the cause why the Church of God requireth chastitie in the clergie and forbiddeth not onely fornication but al carnal copulation euen in lavvful vvedlocke Vvhich is not onely to the end that Gods Priests be not diuided from him by the clogges of mariage but also that they be cleane and pure from the fleshly actes of copulation CHAP. VIII He rebuketh the learned vvho in pride of their knovvledge did eate Idolothyta that is things offered to Idols vsing as they said their libertie but not considering that the ignorant tooke their doing as an example for them to frequent such meates so as they did before in their Paganisme vvith opinion that they did sanctifie the eaters verse 1 AND concerning those things that are sacrificed to Idols vve knovv that ″ vve al haue knovvledge Knovvledge puffeth vp but charitie edifieth ✠verse 2 And if any man thinke that he knoweth something he hath not yet knovven as he ought to knovv ✠verse 3 But if any man loue God the same is knovven of him ✠verse 4 But as for the meates that are immolated to Idols vve knovv that an Idol is nothing in the vvorld and that there is no God but one ✠verse 5 For although there be that are called gods either in heauen or in earth for there are many gods and many lordes ✠verse 6 yet to vs there is one God the Father of vvhom al things and vve vnto him and one Lord IESVS Christ by vvhom al things and vve by him ✠verse 7 But there is not knovvledge in al. For ″ some vntil this present vvith a conscience of the Idol eate as a thing sacrificed to Idols and their conscience being vveake is polluted ✠verse 8 But meate doth not commend vs to God For neither if vve eate shal vve abound nor if vve eate not shal vve lacke ✠verse 9 But take heede lest perhaps this your libertie be an offense to the vveake ✠verse 10 For if a man see him that hath knovvledge sit at table ″ in the Idols temple shal not his conscience being vveake be edified to eate things sacrificed to Idols ✠verse 11 And through thy knovvledge shal the * vveake brother perish for whom Christ hath died ✠verse 12 But sinning thus against the brethren and striking their vveake conscience you sinne against Christ ✠verse 13 Vvherfore if * meate scandalize my brother I vvil neuer eate flesh lest I scandalize my brother ANNOTATIONS CHAP. VIII 1. Vve al haue knovvledge The spiritual and perfectly instructed Christians knevv no meates novv to be vncleane neither for signification as in the Lavv of Moyses nor alwaies by nature and creation as the Manichees thought nor by any other pollution as in that they vvere offered to Idols and therefore they did eate boldly of such meates as vvere sacrificed contemning and condemning their Idols as mere nothing and the vvorship of them as the honour of things imaginarie vvhich their facte for their vvant of discretion and charitie and for the vse of that their libertie to the offense and scandal of the vveake the Apostle doth here reprehend 7. Some vvith a conscience The perfecter mans fault vvas that they gaue offense by their eating to the vveaker Christians Who seeing them vvhom they reputed vvise and learned to eate the meates offered to Idols conceiued that there vvas some vertue and sanctificatiō in those meates from the Idol to which they vvere offered and though that such things were or might be eaten vvith the same conscience and deuotion as before their conuersion Therfore the case standing thus and the Apostles discourse of eating or not eating meates being so as is declared a thing so euident that it admitteth no other interpretation if the Protestants apply any of this admonition against our fastes in the Cath. Church they be to to ridiculous 10. In the Idols temple Like as novv some Catholikes haue said they knovv that Caluins communion is but as other bread and vvine But yet the ignorant seing such goe to the Communion thinke that it is a good act of Religion Yea vvhatsoeuer they pretend it must needes seeme an honour to Caluins Communion when they are seen in the Idols temple solemly sitting or communicating at the
for her because heare is giuen her for a veile ✠verse 16 But if any man seeme to be contentious vve haue no such ″ custome nor the ` CHVRCH ' of God ✠verse 17 And this I commaund not praising it that you come together not to better but to vvorse ✠verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it ✠verse 19 For ″ there must be heresies also that they also vvhich are approued may be made manifest among you ✠verse 20 Vvhen you come therfore together in one is it not novv to eate ″ our Lordes supper ✠verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke ✠verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you ✠verse 23 For I receiued of our Lord that vvhich also ″ I haue deliuered vnto you that our Lord IESVS ″ in the night that he vvas betraied ″ tooke ″ bread ✠verse 24 and giuing thankes brake and said ″ Take ye eate ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV ″ this doe ye for the commemoration of me ✠verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌ„memoration of me ✠verse 26 For as often as you shal eate this bread and drinke the chalice ″ you shal shevv the death of our Lord vntil he come ✠verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be ″ guilty of the body and of the bloud of our Lord. ✠verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice ✠verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self ″ not discerning the body of our Lord. ⊢ ✠verse 30 Therfore are there among you many weake and feble and ″ many sleepe ✠verse 31 But if vve did ″ iudge our selues vve should not be iudged ✠verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⊢ ✠verse 33 Therfore my brethren vvhen you come together to eate ″ expect one an other ✠verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest ″ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious â—anglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
the sentence of the Apostle vvhere he saith that vve shal al stand before the iudgement seate of Christ that euery one may receiue according to his deserts in the body either good or euil For in his life and before death he deserued this that these vvorkes after his death might be profitable vnto him for in deede they be not profitable for al men and vvhy so but because of the difference and diuersitie of mens liues vvhiles they vvere in flesh The like he hath in diuers other places August li. de Praed Sanct. c. 12. ad Dulcit q. 2. And so hath S. Denys c. 7. Ec. Hierarch 10. Either good or euil Heauen is as vvel the revvard of good vvorkes as Hel is the stipend of il vvorkes Neither is faith alone sufficient to procure saluation nor lacke of saith the onely cause of damnation by good deedes men merite the one and by il deedes they deserne the other This is the Apostles doctrine here and in other place hovv so euer the Aduersaries of good life and vvorkes teach othervvise 18. The ministerie of reconciliation Christ is the cheefe Minister according to his manhod of al our reconcilement to God and for him as his ministers the Apostles and their successors the Bishops and Priests of his Church in vvhom the vvord of reconcilement as vvel by ministring of the Sacrifice and Sacraments for remission of sinnes as by preaching and gouernement of the vvorld to saluation is placed And therfore their preaching must be to vs as if Christ him self did preach their absolution and remission of sinnes as Christes ovvne pardon their vvhole office being nothing els as vve see by this passage but the Vicarship of Christ 21. The iustice of God Euen as saith S. Augstine vvhen vve reade Saluation is our Lordes it is not meant that saluatiō Whereby our Lord is saued but vvhereby they are saued vvhō he saueth so vvhē it is said Gods iustice that is not to be vnderstood vvherevvith God is iust but that vvherevvith men are iust vvhom by his grace he iustifieth See S. Augustine de Sp. lit c. 1◠ep 120 ad Honoratum and abhorre Caluins vvicked and vnlearned glose on this place that teacheth Iustice no othervvise to be in man then sinne in Christ Vvhereas the Scriptures call man iust because * he doth iustice but not so call they Christ sinne because he doth sinne but because he taketh avvay sinne and is a sacrifice for sinne as the Heretikes knovv very vvel that knovv the vse and signification of the Hebrevv vvord in al the old Testament namely Psal 19 8. and in the booke of Leuiticus very often c. 5. ◠9. 12. 14. 16. and Numer c. 29. CHAP. VI. That he helpeth vvith his exhortations and in al things behaueth him self as becommeth a minister of God 11 which he speaketh so openly because his hart is open vnto them exhorting them to be likevvise open-harted tovvardes him 14 and to auoid those infidels verse 1 AND vve ″ helping do exhorte that you receiue not the ″ grace of God in vaine ✠verse 2 For he saith In time accepted haue I heard thee and in the day of saluation haue I holpen thee Behold novv is the time acceptable behold novv the day of saluation ✠verse 3 to no man giuing any offence that our ministerie be not blamed ✠verse 4 but in al things let vs exhibite our selues as the ministers of God in much patience in tribulations in necessities in distresses ✠verse 5 in stripes in prisons in seditions in labours ″ in vvatchings in fasting ✠verse 6 in chastitie in knovvledge in lōganimitie in svveetenes in the holy Ghost in charitie not feined ✠verse 7 in the vvord of truth in the vertue of God by the armour of iustice on the right hand and on the left ✠verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven ✠verse 9 as dying and behold vve line as chastened not killed ✠verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⊢ ✠verse 11 Our mouth is open to you ô Corinthians our hart is dilated ✠verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened ✠verse 13 But hauing the same revvard I speake as to my children be you also dilated ✠verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or ″ vvhat societie is there betwene light and darkenes ✠verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel ✠verse 16 And vvhat agreement hath the temple of God vvith Idols For you are the temple of the liuing God as God saith That I vvil dvvel and vvalke in them and vvil be their God and they shal be my people ✠verse 17 For the vvhich cause Goe out of the middes of them and separate your selues saith our Lord and touch not the vncleane and I vvil receiue you ✠verse 18 and I vvil be a father to you and you shal be my sonne and daughters saith our Lord omnipotent ANNOTATIONS CHAP. VI. 1. Helping For that he declared before the Ministers of the nevv Testament to be Christes deputies and that vvhen they preach or do any function God as it vvere speaketh or doeth it by them he boldly novv saith Helping therfore that is to say ioyning or vvorking together vvith God vve do exhort 1. Grace in vaine The grace of God vvorketh not in man against his vvill nor forceth any thing vvithout his acceptation and consent and therfore it lieth in mans vvill to frustrate or to folovv the motion of God as this text plainely proueth 5. In Watchings Vvhen in the middes of many miseries and persecutions the Apostles yet of their ovvne accord added and required voluntarie vigils fastings and chastitie vve may vvel perceiue these vvorkes to be vvonderful grateful to God and specially needful in the Clergie 14. What societie Generally here is forbidden conuersation and dealing vvith al Infidels and consequently vvith Heretikes but specially in praiers or meetings at their Schismatical Seruice preaching or other diuine office vvhatsoeuer Vvhich the Apostle here vttereth in more particular and different termes that Christian folke may take the better heede of it No societie saith he nor felovvship no participation nor agreement no consent betvvene light and darknes Christ and Baal the temple of God and the temple of Idols al Seruice as pretended vvorship of God set vp by Heretikes or Schismatikes being nothing els but Seruice of Baal and plaine Idolatrie and their conuenticles nothing but conspirations against Christ from such therfore specially vve must seuer our selues alvvaies in hart and mind and touching any act of religion in body also
to feare lest I be iniurious to Peter for vvho knovveth not that the principalitie of Apostleship it to be preferred before any dignitie of Bishop vvhatsoeuer but if the grace of the Chaires or Sees differ yet the glorie of the Martyrs is one And vvho is so dull that can not see that the inferior though not by office and iurisdiction yet by the law of brotherly loue and fraternal correption may reprehend his superior Did euer any man vvonders that a good Priest or any vertuous person should tell the Pope or any other great Prelate or greatest Prince in earth their faultes Popes may be reprehended and are iustly admonished of their faultes and ought to take it in good part so they do and euer haue done vvhen it commeth of zeale loue as of S. Paul Irenaeus Cyprian Hierom Augustine Bernard but of Simon Magus Nouatus Iulian Wicleffe Luther Caluin Beza that do it of malice raâ—le no lesse at their vertues then their vices of such I say Gods Prelates must not be taught nor corrected though they must patiently take it as our Sauiour did the like reproches of the malitious Ievves and as Dauid did the malediction of Semel 2 Reg. 16. 11. Reprehensible The Heretikes hereof againe inferre that Peter then did erre in faith and therfore the Popes may faile therein also To vvhich vve ansvver that hovvsoeuer other Popes may erre in their priuate teachings or vvritings vvhereof vve haue treated before in the Annotation vpon these vvordes That thy faith faile not it is certaine that S. Peter did not here faile in faith nor erre in doctrine or knovvledge for it vvas conuersation is non prâ—dicationis vitium as Tertullian saith de praescript nu 7. It vvas a default in conuersation life or regiment which may be committed of any man be he neuer so holy and not in doctrine S. Augustine and vvhosoeuer make most of it thinke no othervvise of it But S. Hierom and many other holy fathers deâ—râ—e it to haue been no fault at all nor any other thing then S. Paul him self did vpon the like occasion that this vvhole combat vvas a set thing agreed vpon betvvene them It is a schoole point much debated betvvixt S. Hierom and S. Augustine ep 9. 11. 19. apud August CHAP. III. By their ovvne conuersion at the first 6 and by the example of Abraham and promise made to him he shevveth that the vvay to obtaine the benediction is to seeke vnto God by faith in Christ 10 Seing also that the Lavv curseth euery one that hath not euermore kept the Lavv. 15 And that the Lavv vvas not giuen to alter Gods testament 19 but to conuince the Iovves of sinne 2â— and so to be their padagogue or leader vnto Christ 25 and then to cease verse 1 O Sensles Galatians vvho hath bevvitched you not to obey the truth before vvhose eies IESVS Christ vvas proscribed being crucified among you ✠verse 2 This only I vvould learne of you By the vvorkes of the Lavv did you receiue the Spirit or by the hearing of the faith ✠verse 3 Are you so foolish that vvhereas you began vvith the spirit now you vvil be consummate vvith the flesh ✠verse 4 Haue you suffered so great things vvithout cause if yet vvithout cause ✠verse 5 He therfore that giueth you the Spirit and vvorketh miracles among you by the vvorkes of the Lavv or by the hearing of the faith doeth he it ✠verse 6 As Abraham beleeued God and it vvas reputed to him vnto iustice ✠verse 7 Knovv ye therfore that they that are of faith the same are the children of Abraham ✠verse 8 And the Scripture foreseing that God iustifieth the Gentils by faith shevved vnto Abraham before That in thee shal al nations be blessed ✠verse 9 Therfore they that are of faith shal be blessed vvith the faithful Abraham ✠verse 10 For vvhosoeuer are of the vvorkes of the Lavv are vnder curse For it is vvritten ″ Cursed be euery one that abideth not in al things that be vvritten in the booke of the Lavv to doe them ✠verse 11 But that in the Lavv no man is iustified vvith God it is manifest because The iust ″ liueth by faith ✠verse 12 But the Lavv is not by faith but He that doeth those things shal liue in them ✠verse 13 Christ hath redeemed vs from the curse of the Lavv being made a curse for vs because it is vvritten Cursed is euery one that hangeth on a tree ✠verse 14 that on the Gentiles the blessing of Abraham might be made in Christ IESVS that vve may receiue the promisse of the Spirit by faith ✠verse 15 Brethren I speake according to man yet a mans testameÌ„t being confirmed no man despiseth or further disposeth ✠verse 16 To Abraham vvere the promises said and to his seede He saith not And to seedes as in many but as in one And to thy seede vvhich is Christ ✠verse 17 And this I say the restament being confirmed of God the Lavv vvhich vvas made after foure hundred and thirtie yeres maketh not void to frustrate the promise ✠verse 18 For if the inheritance be of the Lavv novv not of promise But God gaue it to Abraham by promise ✠verse 19 Vvhy vvas the Lavv then It vvas put for transgressions vntil the seede came to vvhom he had promised ordeined by Angels in the hand of a mediatour ✠verse 20 And a mediatour is not of one but God is one ✠verse 21 Vvas the Lavv then against the promises of God God forbid For if there had been a Lavv giuen that could iustifie vndoubtedly iustice should be of the Lavv. ✠verse 22 But the Scripture * hath concluded al things vnder sinne that the promise by the faith of IESVS Christ might be giuen to them that beleeue ⊢ ✠verse 23 But before the faith came vnder the Lavv we vvere kept shut vp vnto that faith which vvas to be reuealed ✠verse 24 Therfore the Lavv vvas our Pedagogue in Christ that vve may be iustified by faith ✠verse 25 But vvheÌ„ the faith came novv vve are not vnder a paedagogue ✠verse 26 For you are al the children of God by faith in Christ IESVS ✠verse 27 For as many of you as are baptized in Christ ″ haue put on Christ ✠verse 28 There is not Ievve nor Greeke there is not bond nor free there is not male nor femal For al you are one in Christ IESVS ✠verse 29 And if you be Christs then are you the seede of Abraham heires according to promise ANNOTATIONS CHAP. III. 1â— Cursed be By this place the Heretikes vvould proue that no man is iust truely before God al being guiltie of damnation and Gods curse because they keepe not euery iote of the Lavv. Vvhere in deede the Apostle meaneth not such as offend venially
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
vve haue time let vs vvorke good to al but ″ especially to the domesticals of the faith ⊢ ✠verse 11 See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand ✠verse 12 Vvhosoeuer vvil please in the flesh they force you to be circumcised only that they may not suffer the persecution of the crosse of Christ ✠verse 13 For neither they that are circumcised do keepe the Lavv but they vvil haue you to be circumcised that they may glorie in your flesh ✠verse 14 But God forbid that I should glorie sauing in the crosse of our Lord IESVS Christ by vvhom the vvorld is crucified to me and I to the vvorld ✠verse 15 For in Christ IESVS neither circumcision auaileth ought nor prepuce but ″ a nevv creature ✠verse 16 And vvhosoeuer shal folovv this rule peace vpō them and mercie and vpon the Israël of God ✠verse 17 From hencefurth let no man be troublesome to me for I beare the markes verse 18 of our Lord IESVS in my body The grace of our Lord IESVS Christ be vvith your spirit brethren Amen ⊢ ANNOTATIONS CHAP. VI. 6. Communicate The great duety respect that vve ought to haue to such as preach or teach vs the Cath. faith and not in regard onely of their paines taken vvith vs and vvel-deseruing of vs by their doctrine but that vve may be partakers of their merites vve ought specially to do good to such or as the Apostle speaketh cōmunicate vvith them in al our temporal goods that vve may be partakers of their spiritual See S. Augustine li. 2. Euang. quaest q. 8. 10. Especially In giuing almes though vve may do vvel in helping al that are in necessitie as farre as vve can yet vve are more bound to succour Christians then Ievves or Infidels and Catholikes then Heretikes See S. Hierom q. 1. ad Hedibiam 15. A nevv creature Note vvel that the Apostle calleth that here a nevv creature vvhich in the last chapter he termed faith vvorking by charitie 1 Cor. 7 19 the obseruatiō of the cōmaundemēts of God Vvhereby vve may learne that vnder the name of faith is conteined the vvhole reformation of our soules and our nevv creation in good vvorkes and also that Christian iustice is a very qualitie condition and state of vertue and grace resident in vs and not a phantastical apprehension of Christes iustice only imputed to vs. Lastly that the faith vvhich iustifieth ioyned vvith the other vertues is properly the formal cause and not the efficient or instrumental cause of iustification that is to say these vertues put together being the effect of Gods grace be our nevv creature and our iustice in Christ ⧠THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE EPHESIANS OF S. Paules first comming to Ephesus and short abode there vve reade Act. 18. And immediatly Act. 19. of his returning thither according to his promise vvhat time he abode there three moneths speaking to the Ievves in the Synagogue Act. 19. v. 8. and aftervvard apart from them because they vvere obstinate tvvo yeres in a certaine schoole so that al that dvvelt in Asia heard the vvord of our Lord Ievves and Gentiles Act. 19. v. 10. The vvhole time himself calleth three yeres in his exhortation at Milétum to the Cleargie of Ephesus Act. 20. v. 31. After all this he vvriteth this Epistle vnto them from Rome as it is said being then prisoner and in chaines and that as it seemeth not the first time of his being in bonds there vvhereof vve reade Act. 28 but the second time vvhereof vve reade in the Ecclesiasticall Stories aftervvard because he saith in this Epistle c. 6. v. 21. Tychicus vvil certifie you of al things vvhom I haue sent to you Of vvhom againe in the 2. to Tim. c. 4. v. 12. he saith Tychicus I haue sent to Ephesus And the said 2. Epistle to Timothee no doubt vvas vvritten very litle before his death for in it thus he saith I am euen novv to be sacrificed the time of my resolution is at hand 2. Tim. 4 6. In the three first chapters he commendeth vnto them the grace of God in caling of the Gentiles no lesse then the Ievves and making one blessed Church of both Vvherein his intention is to moue them to perseuêre for othervvise they should be passing vngratefull and specially not to be moued vvith his trouble vvho vvas their Apostle knovving belike that it vvould be a great tentation vnto them if they should heare soone after that he vvere executed therfore also arming them in the end of the Epistle as it vvere in complete harnesse In the other three chapters he exhorteth them to good life in all pointes and all states as it becommeth Christians and afore all other things that they be most studious to continue in the vnitie of the Church and obedience of the pastors thereof vvhom Christ hath giuen to continue and to be our stay against all Heretikes from his Ascension euen to the full building vp of his Church in the end of the vvorld THE EPISTLE OF PAVL TO THE EPHESIANS CHAP. I. He magnifieth the grace of Gods eternal predestination and temporal vecation 11 both of the Ievves 13 and also of the Ephesians being Gentils 13 for vvhose excellent faith and charitie he reioyceth and continually praieth for their increase that they may see more cleerly the greatnes both of the inheritance in heauen and also of Gods might vvhich helpeth them therevnto 20 an example of vvhich might they may behold in the supereminent exalting of Christ verse 1 PAVL an Apostle of IESVS Christ by the vvil of God to al the saincts that are at Ephesus and to the faithful in Christ IESVS ✠verse 2 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 3 Blessed be God and the Father of our Lord IESVS Christ vvhich hath blessed vs in al spiritual blessing in coelestials in Christ ✠verse 4 as he chose vs in him before the constitution of the vvorld that vve should be holy and immaculate in his sight in charitie ✠verse 5 Vvho hath predestinated vs vnto the adoption of sonnes by IESVS Christ vnto him self according to the purpose of his vvil ✠verse 6 vnto the praise of the glorie of his grace vvherein he hath gratified vs in his beloued sonne ✠verse 7 In vvhom vve haue redemption by his bloud the remission of sinnes according to the riches of his grace ✠verse 8 Vvhich hath superabounded in vs in al vvisedō and prudence ✠verse 9 that he might make knovven vnto vs the sacrament of his vvil according to his good pleasure vvhich he purposed in him self ✠verse 10 in the dispensation of the fulnes of times to perfit al things in Christ that are in heauen and in earth in him ✠verse 11 In vvhom vve also are called by lot predestinate
through faith and that not of your selues for it is the gift of God ✠verse 9 not of vvorkes that no man glorie ✠verse 10 For vve are his vvorke created in Christ IESVS in good vvorkes vvhich God hath prepared that vve should vvalke in them ✠verse 11 For the vvhich cause be mindeful that sometime you vvere Gentils in the flesh vvho vvere * called prepuce of that vvhich is called circumcision in the flesh made vvith hand ✠verse 12 vvho vvere at that time vvithout Christ alienated from the conuersation of Israël and * strangers of the testaments hauing no hope of the promis and vvithout God in this vvorld ✠verse 13 But novv in Christ IESVS you that sometime vvere farre of are made nigh in the bloud of Christ ✠verse 14 For he is our peace vvho hath made both one and dissoluing the middle vvall of the partition the enmities in his flesh ✠verse 15 euacuating the lavv of cōmaundements in decrees that he may create the tvvo in him self into one new man making peace ✠verse 16 and may reconcile both in one body to God by the crosse killing the enmities in him self ✠verse 17 And comming he euangelized peace to you that vvere farre of and peace to them that vvere nigh ✠verse 18 For * by him vve haue accesse both in one Spirit to the Father ✠verse 19 Novv then you are not strangers and forreiners but you are citizens of the sainctes and the domesticals of God ✠verse 20 ″ built vpon the foundation of the Apostles and Prophets IESVS Christ him self being the highest corner stone ✠verse 21 in vvhom al building framed together grovveth into an holy temple in our Lord ✠verse 22 in vvhom you also are built together into an habitation of God in the holy Ghost ⊢ ANNOTATIONS CHAP. II. ◠By grace you are saued through faith Our first iustification is of Gods grace and not of our deseruings because none of al our actions that vvere before our iustification could merite or iustly procure the grace of iustification Againe he saith through faith for that faith is the beginning foundation and roote of al iustification and the first of al other vertues vvithout which it is impossible to please God 20. Built vpon the foundation Note against the Heretikes that thinke it dishonorable to Christ to attribute his titles or callings to mortal men that the faithful though builded first principally and properly vpon Christ yet are said here to be built also vpon the Apostles and Prophets Vvhy may not the Church then be builded vpon Peter CHAP. III. For vvitnessing the vocation of the Gentils as being the Apostle of the Gentils he is 〈◊〉 prison 1◠Wherein the Gentils therfore haue cause to reioyce rather then to shrinke So he saith 14 and also praieth to God vvho is almightie to confirmed their invvard man though the outvvard be infirmed by persecutions verse 1 FOR this cause I Paul the prisoner of IESVS Christ for you Gentiles ✠verse 2 if yet you haue heard the dispensation of the grace of God vvhich is giuen me tovvard you ✠verse 3 because according to reuelation the sacrament vvas made knovven to me as I haue vvrittē before in breife ✠verse 4 according as you reading may vnderstand my vvisedom in the mysterie of Christ ✠verse 5 vvhich vnto other generations vvas not knovven to the sonnes of men as novv it is reuealed to his holy Apostles Prophets in the Spirit ✠verse 6 The Gentils to be coheires concorporat and comparticipant of his promis in Christ IESVS by the Gospel ✠verse 7 vvhereof I am made a minister according to the gift of the grace of God which is giuen me according to the operation of his povver ✠verse 8 To me * the least of al the sainctes is giuen this grace among the Gentils to euangelize the vnsearcheable riches of Christ ✠verse 9 and to illuminate al men vvhat is the dispensatiō of the sacrament hidden from vvorldes in God vvho created al things ✠verse 10 that the manifold vvisedom of God may be notified to the Princes and Potestats in the celestials by the Church ✠verse 11 according to the prefinitiō of worldes vvhich he made in Christ IESVS our Lord. ✠verse 12 In vvhom vve haue affiance and accesse in confidence by the faith of him ✠verse 13 For the vvhich cause I desire that you faint not in my tribulations for you vvhich is your glorie ✠verse 14 For this cause I bovve my knees to the Father of our Lord IESVS Christ ✠verse 15 of vvhom al paternitie in the heauens and in earth is named ✠verse 16 that he giue you according to the riches of his glorie povver to be fortified by his Spirit in the inner man ✠verse 17 Christ to dvvel by faith in your hartes rooted and founded in charitie ✠verse 18 that you may be able to comprehend vvith al the sainctes vvhat is the bredth and length and height and depth ✠verse 19 to knovv also the charitie of Christ surpassing knovvledge that you may be filled vnto al the fulnes of God ✠verse 20 And * to him that is able to doe al things more aboundantly then vve desire or vnderstand according to the povver that vvorketh in vs ✠verse 21 to him be glorie in the CHVRCH and in Christ IESVS vnto al generations vvorld vvithout end Amen CHAP. IIII. He exhorteth them to keepe the vnitie of the Church most 〈…〉 vvith al humilities bringing them many motiues therevnto 7 and 〈…〉 that 〈◊〉 the diuersitie it self of offices is not for diuision as being the gift of Christ him self 〈◊〉 to build vp the Church and to held al in the vnitie therof against the 〈…〉 of Heretikes that vnder Christ the head in the Church being the body euery member may prosper 17 Neither as touching life most vve 〈◊〉 like the Heathen but as it becommeth Christians laying of al our old corrupt maners and increasing daily in al goodnes verse 1 I Therfore prisoner in our Lord beseeche you that you vvalke vvorthy of the vocation in vvhich you are called ✠verse 2 vvith al humilitie mildenes vvith patience supporting one an other in charitie ✠verse 3 careful to keepe the vnitie of the spirit in the bond of peace ✠verse 4 One body and one spirit as you are called in one hope of your vocation ✠verse 5 One Lord ″ one faith one baptisme ✠verse 6 * One God and Father of al vvhich is euer al and by al and in al vs. ⊢ ✠verse 7 But * to euery one of vs is giuen grace according to the measure of the donation of Christ ✠verse 8 For the vvhich he saith Ascēding on high he ledde captiuitie captiue he gaue giftes to men ✠verse 9 And that he ascended
in your account ✠verse 18 But I haue al things and abound I vvas filled after I receiued of Epaphroditus the things that you sent an odour of svveetenes an ″ acceptable host pleasing God ✠verse 19 And my God supply al your lacke according to his riches in glorie in Christ IESVS ✠verse 20 And to God our father be glorie vvorld vvithout end Amen ✠verse 21 Salute ye euery saincte in Christ IESVS The brethren that are vvith me salute you ✠verse 22 Al the sainctes salute you but especially they are of Caesars house ✠The grace of our Lord IESVS Christ be vvith your spirit Amen ANNOTATIONS CHAP. IIII. 1. My ioy He calleth them his ioy and crovvne for that he expected the crovvne of euerlasting life as a revvard of his labours tovvardes them Vvhereby vve may learne also that besides the essential glorie vvhich shal be in the vision and fruition of God there is other manifold fellcitie incident in respect of creatures â— Sincere companion The English Bibles vvith one consent interprets the Greeke vvordes faithful yokefellovv perhaps to signifie as some vvould haue it that the Apostle here speaketh to his vvife but they must vnderstand that their Maisters Caluin and Beza mislike that exposition and * al the Greeke fathers almost much more reiect it and it is against S. Paules ovvne vvordes speaking to the vnmaried That it is good for them to remaine so euen as him self did 1 Cor. 7 8. Vvhereby it is euident he had no vvife and therfore meaneth here some other his coadiutor and fellovv-labourer in the Gospel 1â— Acceptable Hovv acceptable almes are before God vve see here namely vvhen it is giuen for religion to deuout persons for a recompense of spiritual benefites for so it putteth on the condition of an oblation or sacrifice offered to God and is most acceptable and svvete in his sight THE ARGVMENT OF THE EPISTLE OF S. PAVL TO THE COLOSSIANS THE Epistle to the Colossians is not only in sense but almost in vvordes also all one vvith the Epistle to the Ephesians and vvas sent also by the same messenger Tychicus c. 4 â— 7. And in it he maketh like mention of his bandes and sufferings c. 1. v. 24. and c. 4. v. 3 18. And therfore no doubt is vvas vvritten at Rome at the same time to vvitte in his last apprehension yet before he knevv of his martyrdom This difference there is that he had himself preached to the Ephesians but vvith the Colossians he had neuer bene as he signifieth c. 2. v. 1. Therefore although in matters of exhortation he be here briefer then to the Ephesians yet in matters of doctrine be is longer And generally he assureth them that to be the truth vvhich their Apostle Epaphras had taught them but namely he giueth them vvarning both of the Iudaical False-apostles vvho sought to corrupt them vvith some ceremonies of Moyses lavv and also of the Platonike Philosophers vvho reiected Christ vvho is in deede the head of the Church and Mediator to bring vs to God and in steed of him brought in certaine Angels as more excelleÌ„t then be vvhom they termed Minores dij teaching the people to sacrifice vnto them calling that humilitie that they might bring them to the great God Vvith vvhich falsehood the heresie of Simon Mague a long time deceiued many as vve reade in Epiph. har 21. Against such therefore S. Paul telleth the Colossians that Christ is the Creator of all the Angels God in person the head of the Church the principall in all respects that he is the Redeemer Mediator and pacifier betvvene God and men and therefore by him vve must goe to God so that vvhether vve pray our selues or desire any other in earth or in heauen to pray for vs al must be done as the Cath. Church in euery Collect doth Per Christum dominum nostrum that is through Christ our Lord. or per Do. nostrum Iesum Christum filium tuum qui tecum viuit regnat c. Vvhereby the Church professeth coÌ„tinually against such seductions both the Mediator ship and the Godhead of Christ THE EPISTLE OF PAVL TO THE COLOSSIANS CHAP. I. Saying that he thanketh God for their excellent faith and charitie and continually praieth for their encrease he doeth vvithal giue vvitnes to the preaching of their Apostle Epaphrâ—s and extelleth the grace of God in bringing them to Christ vvho is cheefe aboue al and peacemaker by his bloud This is the Gospel not of Epaphras alone but of the vniuersal Church and of Paul him self vvho also suffereth for it verse 1 PAVL an Apostle of IESVS Christ by the vvil of God and brother Timothee ✠verse 2 to them that are at Colossa sainctes and faithful brethren in Christ IESVS ✠verse 3 Grace to you and peace from God our Father and our Lord IESVS Christ Vve giue thankes to God and the Father of our Lord IESVS Christ alvvaies for you praying ✠verse 4 hearing your faith in Christ IESVS and the loue vvhich you haue tovvard al the saincts ✠verse 5 for the hope that is laid vp for you in heauen vvhich you haue heard in the vvord of the truth of the Gospel ✠verse 6 that is come to you as also in the vvhole vvorld it is and fructifieth and grovveth euen as in you since that day that you heard knevv the grace of God in truth ✠verse 7 as you learned of Epaphras our deerest fellovv-seruant vvho is a faithful minister of IESVS Christ for you ✠verse 8 vvho also hath manifested to vs your loue in spirit ✠verse 9 Therefore vve also from the day that vve heard it cease not praying for you and desiring that you may be filled vvith the knovvledge of his vvil in al vvisedom and spiritual vnderstanding ✠verse 10 that you may vvalke vvorthie of God in al things pleasing Fructifying in al good vvorke increasing in the knovvledge of God ✠verse 11 in al povver strengthened according to the might of his glorie in al patience and longanimitie vvith ioy ✠verse 12 giuing thankes to God and the Father vvho hath made vs vvorthy vnto the part of the lot of the sainctes in the light ✠verse 13 vvho hath deliuered vs from the povver of darkenes and hath translated vs into the kingdom of the sonne of his loue ✠verse 14 in vvhom vve haue redemption the remission of sinnes ⊢ ✠verse 15 vvho is thâ— * image of the inuisible God the first-borne of al creature ✠verse 16 because * in him vvere created al things in heauen and in earth visible and inuisible vvhether Thrones or Dominations or Principalities or Potestates ✠al by him in him vvere created ✠verse 17 and he is before al and al consist in him ✠verse 18 And he is the head of the body the CHVRCH vvho is the beginning first-borne of
to come to thee quickly to vvit vnto Ephesus vvhere he had desired him to remaine although in his voiage to Hierusalem before his being at Rome he said at Milétum to the Clergie of Ephesus vpoÌ„ probable feare And now behold I knovv that you shal no more see my â—ace Vvhere it vvas vvritten it is vncertaine though it be commonly said at Laodicia Vvhich seemeth not because it is like he vvas neuer there as may be gathered by the Epistle to the Colossians vvritten at Rome in his last trouble vvhen he vvas put to death THE FIRST EPISTLE OF PAVL TO TIMOTHEE CHAP. I. He recommendeth vnto him to inhibite certaine Ievves vvho iangled of the Lavv as though it vvere contrarie to his preaching 11 Against vvhom he auoucheth his ministerie though he acknovvledge his vnvvorthines verse 1 PAVL an Apostle of IESVS Christ according to the commaundement of God our sauiour and of Christ IESVS our hope ✠verse 2 to Timothee his beloued sonne in the faith Grace mercie and peace from God the father and from Christ IESVS our Lord. ✠verse 3 As I desired thee to remaine at Ephesus vvhen I vvent into Macedonia that thou shouldest denounce to certaine ″ not to teache othervvise ✠verse 4 nor to attend ″ to fables and genealogies hauing no ende vvhich minister ″ questions rather then the edifying of God vvhich is in faith ✠verse 5 But ″ the ende of the precept is charitie from a pure hart and a good conscience and a faith not feined ✠verse 6 From the vvhich things certaine straying are turned into vaine talke ✠verse 7 ″ desirous to be doctors of the Lavv not vnderstanding neither vvhat things they speake nor of vvhat they affirme ✠verse 8 But vve know that * the Lavv is good if a man vse it lavvfully ✠verse 9 knovving this that ″ the Lavv is not made to the iust man but to the vniust and disobedient to the impious and sinners to the vvicked and contaminate to killers of fathers and killers of mothers to murderers ✠verse 10 to fornicatours to lyers vvith maÌ„kinde to man-stealers to liers to periured persons and vvhat other thing soeuer is contrarie to sound doctrine ✠verse 11 vvhich is according to the Gospel of the glorie of the blessed God vvhich is committed to me ✠verse 12 I giue him thankes vvhich hath strengthened me Christ IESVS our Lord because he hath esteemed me faithful putting me in the ministerie ✠verse 13 vvho before vvas blasphemous and a persecutor contumelious but I obteined the mercie of God because I did it being ignorant in incredulitie ✠verse 14 And the grace of our Lord ouer-abounded vvith faith and loue vvhich is in Christ IESVS ✠verse 15 A faithful saying vvorthie of al acceptatioÌ„ that Christ IESVS came into this vvorld * to saue sinners of vvhom I am the cheefe ✠verse 16 But therfore haue I obtained mercie that in me first of al Christ IESVS might shevv al patience to the information of them that shal beleeue on him vnto life euerlasting ✠verse 17 And to the king of the vvorldes immortal inuisible onely God honour glorie for euer and euer Amen ✠verse 18 This precept I commend to thee ô Timothee according to the prophecies going before on thee that thou warre in them a good vvarfare ✠verse 19 hauing faith and a good conscience vvhich certaine repelling haue made shipvvracke about the faith ✠verse 20 Of vvhom is Hymenaeus Alexander vvhom I haue ″ deliuered to Satan that they may learne not to blaspheme ANNOTATIONS CHAP. I. 3. Not to teach othervvise The proper marke of Heretikes false preachers is to teach othervvise or contrarie to that vvhich they found taught and beleeued generally in the vnitie of the Catholike Church before their time al doctrine that is odde singular new differing from that vvhich vvas fâ—rst planted by the Apostles and desceÌ„ded downe from them to al nations and ages folowing vvithout contradiction being assuredly erroneous The Greeke vvord vvhich the Apostle here vseth expresseth this point so effectually that in one compound terme he giueth vs to vvit that an Heretike is nothing els but an after-teacher or teacher-otherwise vvhich euen it self alone is the easiest rule euen for the simple to discerne a false Prophet or preacher by specially vvhen an heresie first beginneth Luther found al Nations Christian at rest and peace in one vniforme faith and al preachers of one voice and doctrine touching the B. Sacrament and other Articles so that vvhat so euer he taught against that vvhich he found preached and beleeued must needes be an other doctrine a later doctrine an after-teaching or teaching othervvise and therfore consequently must needes be false And by this admonitioÌ„ of S. Paul al Bishops are vvarned to take heede of such and specially to prouide that no such odde teachers arise in their dioceses 4. To fables He speaketh specially of the Iewes after-doctrines and humane constitutions repugnant to the lawes of God vvhereof Christ giueth warning Mt. 23 and in other places vvhich are conteined in their Cabala and Talmud generally of al heretical doctrines vvhich in deede how so euer the simple people be beguiled by theÌ„ are nothing but fabulous inuentions as vve may see in the Valentinians Manichees and oâ—hers of old by the brethren of loue Puritans Anabaptistes and Caluinistes of our time For which cause Theodorete entitleth his booke against Heretikes Hereticarum fabularum Of Heretical fables 4. Questions Let our louing brethren consider vvhether these contentious and curious questionings and disputes in religion vvhich these vnhappie heresies haue in gendered haue brought forth any increase of good life any deuotion or edification of faith and religion in our daies and then shal they easily iudge of the truth of these new opinions and the end that wil folovv of these innouations In truth al the world now seeth they edifie to Atheisme and no othervvise 5. The end Charitie Here againe it appeareth that Charitie is the cheese of al vertues and the end consummation and perfection of al the law and precepts and yet the Aduersaries are so fond as to preferre faith before it yea to exclude it from our iustification Such obstinacie there is in them that haue once in pride stubbernes forsaken the euident truth Charitie doubtles which is here commended is iustice it self and the very formal cause of our iustification as the vvorkes proceding thereof be the vvorkes of iustice Charitas incheata saith S. Augustine inchoata iustitia Charitas prouecta prouecta iustitia Charitas magna magna iustitia Charitas perfecta perfecta iustitia est Charitie novv beginning is iustice beginning Charitie grovven or increased is iustice grovven or increased great Charitis is great iustice perfect Charitie is perfect iustice Li. de nat grat c. 70. 7. Desirous to be Doctors It is the
the dead in the name of our Lord. for the vvhich S. Hierom also as is noted before saith that the ordering of Priests is by imposition of handes and imprecation of voice 14. Of Priesthod The practise of the Church giueth vs the sense of this place vvhich the auncient Councel of Carthage doth thus set dovvne When a Priest taketh orders the Bishop blessing him and holding his hand vpon his head let al the Priests present lay also their hands on his head by the Bishops hands c. Vvho seeth not novv that holy Orders giuing grace by an external ceremonie and vvorke is a Sacrament So al the old Church counteth it And S. Augustine cont ep Parmen li. 2 c. 13. plainely saith that no man doubteth but it is a Sacrament and lest any man thinke that he vseth not the vvord Sacrament proprely and precisely he ioyneth it is nature and name vvith Baptisme Againe vvho seeth not by this vse of imposition of hands in giuing Orders and other Sacraments that Christ the Apostles and the Church may borovv of the Ievvish rites certaine conuenient ceremonies and Sacramental actions seing this same as * the Heretikes can not deny vvas receiued of the maner of Ordering Aaron and the Priests of the old lavv or other heads of the people See Exod. 39. Num. 27 23. 16. Saue both thy self Though Christ be our onely Sauiour yet the Scriptures forbeare not to speake freely and vulgarly and in a true sense that man also may saue him self and others But the Protestants notvvithstanding folovv such a captious kind of Diuinitie that if a man speake any such thing of our Lady or any Sainct in heauen or other meane of procuring saluation they make it a derogation to Christes honour Vvith such hypocrites haue vve novv a daies to do CHAP. V. Hovv to behaue himself tovvardes yong and old 3 to bestovv the Churches oblations vpon the needy vvidovves 9 and not to admitte the said Churches vvidovves vnder threescore yeres old 17 In distribution to respect vvel the Priests that are painful 19 and hovv in his Consistorie to heare accusations against Priests 22 to be straite in examining before he giue Orders to be chast and to remitte somevvhat of his drinking vvater verse 1 A Seniour rebuke not but beseeche as a father yong men as brethren ✠verse 2 old vvomen as mothers yong vvomen as sisters in al chastitie ✠verse 3 Honour vvidovves vvhich are ″ vvidovves in deede ✠verse 4 But if any vvidovv haue children or nephevves let her learne first to rule her ovvne house and to render mutual dutie to her parents for this is acceptable before God ✠verse 5 But she that is a vvidovv in deede and desolate let her hope in God and continue in obsecrations praiers night and day ✠verse 6 For she that is in deliciousenes liuing is dead ✠verse 7 And this commaund that they be blamlesse ✠verse 8 But if any man haue not care of his ovvne and especially of his domesticals ″ he hath denied the faith and is vvorse then an infidel ✠verse 9 ″ Let a vvidovv be chosen of no lesse theÌ„ three score yeres vvhich hath been the ″ vvife of one husband ✠verse 10 hauing testimonie in good vvorkes if she haue brought vp her children if she haue receiued to harbour if she haue vvashed the Saincts feete if she haue ministred to them that suffer tribulation if she haue folovved euery good vvorke ⊢ ✠verse 11 But the yonger vvidovves auoid For vvhen they shal be ″ vvanton in Christ ″ they vvil marie ✠verse 12 ″ hauing damnation because they haue made void ″ their first faith ✠verse 13 and vvithal idle also they learne to goe about from house to house not only idle but also ful of vvordes and curious speaking things vvhich they ought not ✠verse 14 ″ I vvil therfore the yonger to marie to bring forth children to be housevviues to giue no occasion to the aduersarie for to speake euil ✠verse 15 For novv certaine are turned backe ″ after Satan ✠verse 16 If any faithful man haue vvidovves let him minister to them and let not the Church be burdened that there may be sufficient for them that are vvidovves in deede ✠verse 17 The priestes that rule vvel let them be esteemed vvorthie of double honour especially they that labour ″ in the vvord and doctrine ✠verse 18 For the Scripture saith Thou shalt not moosel the mouth to the oxe that treadeth out the corne and The vvorke man is vvorthie of his hâ—re ✠verse 19 Against a priest receiue not accusation but vnder tvvo or three vvitnesses ✠verse 20 Them that sinne reproue before al that the rest also may haue feare ✠verse 21 I testifie before God and Christ IESVS and the elect Angels that thou keepe these things vvithout preiudice doing nothing by declining to the one part ✠verse 22 Impose haÌ„des on no man lightly neither do thou communicate vvith other mens sinnes Keepe thy self chast ✠verse 23 Drinke not yet ″ vvater but vse a litle vvine for thy stomake and thy often infirmities ✠verse 24 Certaine mens sinnes be manifest going before to iudgement and certaine men they folovv ✠verse 25 In like maner also good deedes be manifest they that are othervvise can not be hidde ANNOTATIONS CHAP. V. 3. Widovves in deede S. Ambrose calleth them vvidovves and desolate in deede that might marie but to make them selues better and more vvorthy of God refuse mariage vvhich they knovv to be but once blessed imitating * holy Anne vvho in fasting and praiers serued God night and day neuer knovving but one husband Such professed vvidovves then are to be honoured and succoured Neither doth he speake onely of the Churches vvidovves of vvhom specially aftervvard but of al that by profession kept their vvidovvhod exhorting them to passe their time in praier and fasting v. 5. Vvhich vvas an honorable and holy state much vvritten of and commended in the primitiue Church namely by S. Ambrose and by S. Augustine vvho vvrote bookes intitled thereof and make it next to virginitie Ambr. de viduis August de bono viduitatis 8. He hath denied Not that by this or by any other deadly sinne except incredulitie or doubtfulnes in beleefe they lose their faith but that their factes be not ansvverable to their faith and to Christian religion vvhich prescribeth al such duties 9. Let a vvidovv be chosen Novv he speaketh more particularly and specially of such vvidovves as vvere nourished and found by the oblations of the faithful the almes of the Church and did vvithal some necessarie seruices about vvomen that vvere to be professed or baptized for their instruction and addressing to that and other Sacraments and also about the sicke and impotent and vvithal sometimes they had charge of the Church goods or the disposition
to principal persons both of the Clergie and Laitie be godly and coÌ„sonant to Priestly vocation As also seruing of Princes and Commonvveales in ciuil causes and matters of state in making peace and quietnes among the people by deciding or compounding their controuersies and al such like affaires tending to the honour of God and good of men and to the vpholding of true religion vvhen they may be done vvithout notorious damage or hinderance of their spiritual charge or vvhen the hurtes thereof be aboundantly recompensed by the necessarie dueties done for the general good of kingdom or Countrie al such things I say be lavvful and often very requisite And S. Augustine S. Ambrose S. Bernard and other holy Bishops of old vvere much occupied therein as vve see in S. Augustines booke de opere Monachorum c. 29. Possid in vit c. 19. 15. Rightly The Scriptures or chalenge of the vvord of God is common to Catholikes and Heretikes but al is in the handling of them these later handle them guilefully adultering the vvord of God as * els vvhere the Apostle speaketh the other sincerely after the maner of the Apostles and doctors of Gods Church Vvhich the Greeke expresseth by a significant vvord of cutting a thing straight by a line 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 17. Their speache The speaches preachings and vvritings of Heretikes be pestiferous coÌ„tagious and creeping like a canker therfore Christian men must neuer heare their sermons nor read their bookes For such men haue a popular vvay of talke vvhereby the vnlearned and specially vvomen loden vvith sinne are easily beguiled Nothing is so easy saith S. Hierom as vvith voluble and rolling tong to deceiue the rude people vvhich admire vvhatsoeuer they vnderstand not Ep. 2. ad Nepot c. 10. 20. In a great house He meaneth not that Hymenaeus and Philétus of vvhoÌ„ he spake immediatly before or other heretikes be properly vvithin the Church as catholike men are though greuous sinners but that euil men vvho for the punishment of their sinnes become heretikes vvere before they fell from their faith as vessels of contumelie vvithin the Church Yea and often also after they be seuered in hart and in the sight of God so long as they stand in external profession and vse of the same Sacraments and in the outvvard fellovvship of Catholikes not yet either separated of them selues nor cast out by the gouernours of the Church so long we say they be after a sort in the Church though properly and in deede they be out of the compasse of Gods house Mary of those that are openly seuered in Sacraments Seruice and communion there is no question but they are out of the Church 21. Cleanse him self Man then hath free vvil to make him self a vessel of saluation or damnation though saluation be attributed to Gods mercie principally the other to his iust iudgement neither of both being repugnant to our free vvil but vvorking vvith and by the same al such effectes in vs as to his prouidence and our deserts be agreable CHAP. III. He prophecieth of Heretikes to come 6 and noteth certaine then also for such bidding him to auoid them 10 and vvhatsoeuer persecution befall for it to coÌ„tinue constant in the Catholike doctrine both because of his Maister S. Paul him self 15 and also because of his ovvne knovvledge in the Scriptures verse 1 AND this knovv thou that * in the last daies shal approache perilous times ✠verse 2 and ″ men shal be louers of them selues couetous hautie proud blasphemous not obedient to their parents vnkinde vvicked ✠verse 3 vvithout affection vvithout peace accusers incontinent vnmerciful vvithout benignitie ✠verse 4 traitours stubburne puffed vp and louers of voluptuousnes more then of God ✠verse 5 hauing an appearance in deede of pietie but denying the vertue thereof And these auoid ✠verse 6 For of these be they that craftely enter into houses and leade captiue â—eely ″ vvomen loden vvith sinnes vvhich are ledde vvith diuers desire◠✠verse 7 alvvaies learning and neuer attaining to the knovvledge of the truth ✠verse 8 But as Iannes Mambres * resisted Moyses so these also resist the truth men corrupted in minde reprobate coÌ„cerning the faith ✠verse 9 But they shal prosper no further for their ″ folly shal be manifest to al as theirs also vvas ✠verse 10 But thou hast attained to my doctrine institution purpose faith longanimitie loue patience ✠verse 11 persecutions passions vvhat maner of things vvere done to me at Antioche at Iconium at Lystra vvhat maner of persecutioÌ„s I sustained and out of al our Lord deliuered me ✠verse 12 And ″ al that vvil liue godly in Christ IESVS shal suffer persecution ✠verse 13 But euil men and seducers shal prosper to the vvorse erring and driuing into errour ✠verse 14 But thou continue in those things vvhich thou hast learned and are committed to thee knowing of vvhom thou hast learned ✠verse 15 and because from thine infancie thou hast knovven the holy Scriptures vvhich can instruct thee to saluation by the faith that is in Christ IESVS ✠verse 16 ″ * All Scripture inspired of God is profitable to teach to argue to correct to instruct in iustice ✠verse 17 that the man of God may be perfect instructed to euery good vvorke ANNOTATIONS CHAP. III. 2. Men shal be Al these wordes S. Cyprian expoundeth of such as by pride and disobedience resist Gods Priests Let no faithful man saith he that keepeth in minde our Lordes and the Apostles admonition maruel if he see in the later times some proud and stubburne fellowes and the enimies of Gods Priests goe out of the Church or impugne the same vvhen both our Lord and th Apostle foretold vs that such should be Cypr. ep 55. nu 3. 6. Women loden Women loden with sinnes are for such their deseruings and through the frailtie of their sexe more subiect to the heretikes deceites then men the enemie attempting as he did in the fall of our first parents by them to ouerthrovv men See S. Hierem vpon the 3 chapter of Ieremie Where he addeth that euery heresie is first broched propter gulam ventrem for gluttonie and belly-cheere 9. Folly manifest Al heretikes in the beginning seeme to haue some shew of truth God for iust punishment of mens sinnes permitting them for some vvhile in some persons and places to preuaile but in short time God detecteth them and openeth the eies of men to see their decei tes in so much that after the first brunt they be mainteined by force onely al wise men in maner seing their falshod though for troubling the state of such common weales vvhere vnluckely they haue been receiued they can not be so sodenly extirped 12. Al that vvil liue Al holy men suffer one kinde of persecutioÌ„ or other being greeued and molested by the vvicked one way or an
consider the Apostle high priest of our confession IESVS ✠verse 2 vvho is faithful to him that made him as also * Moyses in al his house ✠verse 3 For this man is esteemed vvorthie of more ample glorie aboue Moyses by so much as more ample glorie then the house hath he that framed it ✠verse 4 For euery house is framed of some man but he that created al things is God ✠verse 5 And Moyses in deede vvas faithful in al his house as a seruant for a testimonie of those things vvhich vvere to be said ✠verse 6 but Christ as the Sonne in his ovvne house which house are vve if vve keepe firme the confidence and glorie of hope vnto the end ✠verse 7 Vvherefore as the holy Ghost saith To day if you shal heare his voice ✠verse 8 harden not your hartes as in the exacerbation according to the day of tentation in the desert ✠verse 9 vvhere your fathers tempted me proued savv my vvorkes ✠verse 10 fourtie yeres For the vvhich cause I vvas offended vvith this generation and said They doe alvvaies erre in hart And they haue not knovven my vvaies ✠verse 11 to vvhom I svvare in my vvrath If they shal enter into my rest ✠verse 12 Bevvare brethren lest perhaps there be in some of you an euil hart of incredulitie to depart from the liuing God ✠verse 13 but exhort your selues euery day vvhiles to day is named that none of you be obdurate vvith the fallacie of sinne ✠verse 14 For vve be made partakers of Christ yet so if vve keepe the beginning of his substance firme vnto the end ✠verse 15 Vvhile it is said To day if you shal heare his voice do not obdurate your hartes as in that exacerbation ✠verse 16 For some hearing did exasperate but not al they that vvent out of Aegypt by Moyses ✠verse 17 And vvith vvhom vvas he offended fourtie yeres vvas it not with them that sinned * vvhose carcasses vvere ouerthrovven in the desert ✠verse 18 And to vvhom did he svveare that they should not enter into his rest but to them that were incredulous ✠verse 19 And vve see that they could not enter in because of incredulitie CHAP. IIII. That they must feare to be excluded out of the foresaid rest vvhich he proueth out of the psalme 12 considering that Christ seeth their most invvard secretes 14 And that he as their Priest vvho also him self suffered is able and ready to strengthen them in confession of their faith verse 1 LET vs feare therfore lest perhaps forsaking the promis of entring into his rest some of you be thought to be vvanting ✠verse 2 For to vs also it hath been denounced as also to them but the vvord of hearing did not profit them not mixt vvith faith of those things vvhich they heard ✠verse 3 For vve that haue beleeued shal enter into the rest as he said As I svvare in my vvrath if they shal enter into my rest and truely the vvorkes from the foundation of the vvorld being perfited ✠verse 4 For he said in a certaine place of the seuenth day thus And God rested the seuenth day from al his vvorkes ✠verse 5 And againe in this If they shal enter into my rest ✠verse 6 Because then it remaineth that certaine enter into it and they to vvhom first it vvas preached did not enter because of incredulitie ✠verse 7 againe he limiteth a certaine day To day in Dauid saying after so long time as is aboue said To day if you shal heare his voice doe not obdurate your hartes ✠verse 8 For if Iesus had giuen them rest he vvould neuer speake of an other day aftervvard ✠verse 9 Therfore there is left a sabbatisme for the people of God ✠verse 10 For he that is entred into his rest the same also hath rested frō his vvorkes as God from his ✠verse 11 Let vs hasten therfore to enter into that rest that no man fal into the same example of incredulitie ✠verse 12 For the vvord of God is liuely and forcible and more persing then any tvvo edged svvord and reaching vnto the diuision of the soule and the spirit of the ioyntes also and the marowes and a discerner of the cogitations and intentes of the hart ✠verse 13 And there is no creature inuisible in his sight but al things are naked and open to his eies to vvhom our speache is ✠verse 14 Hauing therfore a great high Priest that hath entred the heauens IESVS the sonne of God let vs hold the confession ✠verse 15 For vve haue not a high priest that can not haue compassion on our infirmities but tempted in al things by similitude except sinne ✠verse 16 ″ Let vs goe therfore vvith confidence to the throne of grace that vve may obteine mercie and finde grace in seasonable aide ANNOTATIONS CHAP. IIII. 16. Let vs go vvith confidence The Aduersaries go about to proue by these vvordes that vve neede no helpe of Saincts to obtaine any thing Christ him self being so readie and vve being admonished to come to him vvith confidence as to a most merciful Mediator and Bishop But by that argument they may as vvel take avvay the helpes and praiers of the liuing one for an other And vve do not require the helpe either of the Saincts in heauen or of our brethren in earth for any mistrust of Gods mercie but for our ovvne vnvvorthines being assured that the praier of a iust man auaileth more vvith him then the desire of a greuous sinner and of a number making intercession together rather then of a man alone vvhich the Heretikes can not deny except they reproue the plaine Scriptures Neither do vve come lesse to him or vvith lesse confidence vvhen vve come accompanied vvith the praiers of Angels Saincts Priests or iust men ioyning vvith vs as they fondly imagine and pretend but vvith much more affiance in his grace mercie and merites then if vve praied our selues alone CHAP. V. That Christ being a man and infirms vvas therein but as al Priests and that he also vvas called of God to this office offering as the others 8 and suffered obediently for our example 11 Of vvhose Priesthod he hath much to say but that the Hebrues haue neede rather to heare their Catechisme againe verse 1 FOR ″ euery high Priest taken from amōg men is appointed for mē in those things that pertaine to God that he may offer giftes and sacrifices for sinnes ✠verse 2 that cā haue compassion on them that be ignorant and do erre because him self also is cōpassed vvith infirmitie ✠verse 3 therfore he ought as for the people so also for him self to offer for sinnes ✠verse 4 * Neither doth any man ″ take the honour to him self but he that is called of God * as Aaron ⊢
passion It hath in deede in it self to profite al but if it be not drunken it healeth not 11. Inexplicable Intending to treate more largely and particularly of Christes or Melchisedekâ— Priesthod he forvvarneth them that the mysterie thereof is far passing their capacitie and that through their feeblenes in faith and vveakenes of vnderstanding he is forced to omit diuers deepe points concerning the Priesthod of the nevv lavv Among vvhich no doubt the mysterie of the Sacrament and Sacrifice of the altar called MASSE vvas a principal pertinent matter vvhich the Apostles the Fathers of the primitiue Church vsed not to treate of so largely and particularly in their vvritings vvhich might come to the hands of the vnfaithful vvho of al things tooke soonest scandal of the B. Sacrament as vve see Io. 6. He spake to the Hebruâ—s saith S. Hierom ep 126 that is to the Ievves and not to faithful men to vvhom he might haue been hold to vtter the Sacrament And in deede it vvas not reasonable to talke much to them of that sacrifice vvhich vvas the resemblance of Christes death vvhen they thought not right of Christes death it self Vvhich the Apostles vvisedom and silence our Aduersaries vvickedly abuse against the holy Masse CHAP. VI. He exhorteth them to be perfect scholers and not to neede to be Catechumenâ— againe 4 considering they can not be baptized againe 9 and remembring their former good vvorkes for the vvhich God vvil not faile to performe them his promis if they faile not to imitate Abraham by perseuerance in the faith vvith patience 20 And so endeth his digression and returneth to the matter of Christes Priesthod verse 1 VVHERFORE intermitting the vvord of the beginning of Christ let vs proceede to perfection not againe laying ″ the foundatioÌ„ of penance from dead vvorkes and of faith tovvard God ✠verse 2 of the doctrine of baptismes and of imposition of handes and of the resurrection of the dead and of eternal iudgement ✠verse 3 And this shal vve doe if God vvill permit ✠verse 4 For * it is ″ impossible for them that were once illuminated haue tasted also the heauenly gift and vvere made partakers of the holy Ghost ✠verse 5 haue moreouer tasted the good vvord of God and the povvers of the world to come ✠verse 6 and are fallen to be renevved againe to penaÌ„ce crucifying againe to them selues the sonne of God and making him a mockerie ✠verse 7 For the earth drinking the raine often coÌ„ming vpon it bringing forth grasse commodious for them by vvhom it is tilled receiueth blessing of God ✠verse 8 but bringing forth thornes and bryers it is reprobate and very neere a curse vvhose end is to be burnt ✠verse 9 But vve confidently trust of you my best beloued better things and neerer to saluation although vve speake thus ✠verse 10 For ″ God is not vniust that he should forget your vvorke loue which you haue shevved in his name vvhich haue ministred to the sainctes and do minister ✠verse 11 And our desire is that euery one of you shevv forth the same carefulnesse to the accomplishing of hope vnto the end ✠verse 12 that you become not slouthful but imitatours of them vvhich by faith and patience shal inherite the promisses ✠verse 13 For God promising to Abraham because he had none greater by vvhoÌ„ he might sweare he sware by him self ✠verse 14 saying * Vnles blessing I shal blesse thee and multiplying shal multiplie thee ✠verse 15 And so patiently enduring he obtained the promise ✠verse 16 For meÌ„ svveare by a greater then them selues and the end of al their controuersie for the confirmation is an othe ✠verse 17 Vvherein God meaning more aboundantly to shevv to the heires of the promise the stabilitie of his couÌ„sel he interposed an othe ✠verse 18 that by tvvo things vnmoueable vvhereby it is impossible for God to lie vve may haue a most strong comfort vvho haue fled to hold fast the hope proposed ✠verse 19 vvhich vve haue as an anker of the soule sure and firme and going in into the inner partes of the vele ✠verse 20 vvhere IESVS the precursor for vs is entered made a high priest for euer according to the order of Melchisedec ANNOTATIONS CHAP. VI. 1. The foundation of penance Vve see hereby vvhat the first groundes of Christian institution or Catechisme were in the primitiue Church and that there vvas euer a necessarie instruction and beleefe of certaine points had by vvord of mouth and tradition before men came to the Scriptures vvhich could not treate of things so particularly as vvas requisite for the teaching of al necessarie groundes Among these points were the 12 Articles conteined in the Apostles Creede the doctrine of penance before Baptisme the maner and necessitie of Baptisme the Sacrament of Imposition of hands after Baptisme called Confirmation the articles of the Resurrection Iudgement and such like Vvithout vvhich things first laid if one should be sent to picke his faith out of the Scripture there vvould be madde rule quickly See S. Augustine in exposit inchoat ep ad Ro. versut finem 4. Impossible How hard the holy Scriptures be and how dangerously they be read of the vnlearned or of the proud be they neuer so vvel learned this one place might teach vs. Vvhereat the Nouatians of old did so stumble that they thought and heretically taught that none falling into any mortal sinne after Baptisme could be receiued to mercie or penance in the Church and so to a contentious man that vvould folow his owne sense or the bare vvordes vvithout regard of the Churches sense and rule of faith after vvhich euery Scripture must be expounded the Apostles speach doth here sound Euen as to the simple and to the Heretike that submitteth not his sense to the Churches iudgement certaine places of this same Epistle seeme at the first sight to stand against the daily oblation or sacrifice of the Masse vvhich yet in truth make no more for that purpose then this text we now stand on serueth the Nouatians as vvhen we come to the places it shal be declared And let the good Readers beware here also of the Protestants exposition for they are herein vvorse then Nouatians specially such as precisely folovv Caluin holding impiously that it is impossible for one that forsaketh entirely his faith that is becommeth an Apostata or an Heretike to be receiued to penance or to Gods mercie To establish vvhich false and damnable sense these fellowes make nothing of S. Ambroses S. Chrysostoms and the other fathers exposition vvhich is the holy Churches sense That the Apostle meaneth of that penance vvhich is done before and in Baptisme vvhich is no more to say but that it is impossible to be baptized againe and thereby to be renouated and illuminated to die be buried and rise againe the second time in
he hath novv giuen and of the bloud vvhich he hath shed in illis praenuntiabarut occidendus in hoc annuntiatur occisus In them he vvas forshevved as to be killed in these he is shevved as killed And S. Gregorie Naziaâ—â—â—â— saith oral in morbum that the Priest in this sacrifice immiscet se magnis Chrisi Passionibus S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem Alexander the first ep 〈◊〉 Orthodox nu 4. 〈◊〉 1. Conc. Cuius corpus sanguis conficitur passio etiam celebratur S. Gregorie ho. 37 in Euang. So often as vve offer the host of his Passion so often vve removve his Passion And He suffeteth for vs againe in mysterie And Isychius li. 26. â— in Leuit. post mâ—d By the sacrifice of the onely-begotten many thinges are giuen vnto vs to vvitte the remission or pardoning of al mankinde and the singular introduction or bringing in of the mysteries of the nevv Testament And the said fathers and others by reason of the difference in the maner of Christes presence and oblation in respect of that on the Crosse called this the vnblouddy sacrifice as * Caluin him self confesseth but ansvvereth them in the pride of hereticall spirit vvith these vvordes Nihil moror quòd siâ— loquantur vttusti scriptores that is I passe not for it that the auncient vvriters do so speake calling the distinction of blouddy and vnblouddy sacrifice scholasticall and friuolous and diabolicum commentâ—â—m a diuelish deuise Vvith such ignorant and blasphemous men vve haue to do that thinke they vnderstand the Scriptures better then all the fathers CHAP. X. Because in the yerely feast of Expiation vvas only a commoration of sinnes therfore in place of al those old sacrifices the Psalme telleth vs of the oblation of Christes body 10 vvhich he offered blouddily but once the Leuitical Priests offering so euery day because that once vvas sufficient for euer 15 in that it purchased as the prophet also vvitnesseth remission of sinnes 19 After al this he prosecuteth and exhorteth them vnto perseuirance partly vvith the opening of Heauen by our high-priest 26 partly vvith the terrour of damnation if they fall againe 32 bidding them remember hovv much they had suffered already and not lose their revvard verse 1 FOR the lavv hauing ″ a shadovv of good things to come not the very image of the things euery yere vvith the self same hostes which they offer incessantly can neuer make the commers thereto perfect ✠verse 2 othervvise ″ they should haue ceased to be offered because the vvorshippers once cleansed should haue no conscience of sinne any longer ✠verse 3 but in them there is made a coÌ„memotation of sinne euery yere ✠verse 4 for it is ″ impossible that vvith the bloud of oxen and goates sinnes should be taken avvay ✠verse 5 Therfore comming into the vvorld he saith ″ Host and oblation thou vvouldest not ″ but a body thou hast fitted to me ✠verse 6 Holocaustes and for sinne did not please thee ✠verse 7 Then said I Behold I come in the head of the booke it is vvritten of me That I may doe thy vvil ô God ✠verse 8 Saying before Because hostes and oblations holocaustes for sinne thou vvouldest not ″ neither did they please thee vvhich are offered according to the lavv ✠verse 9 then said I Behold I come that I may doe thy vvil ô God he taketh avvay the first that he may establish that that folovveth ✠verse 10 In the vvhich vvil vve are sanctified by the oblation of the body of IESVS Christ once ✠verse 11 And euery priest in deede is ready daily ministring and ″ often offering the same hostes vvhich can neuer take avvay sinnes ✠verse 12 but this man offering one host for sinnes for euer * sitteth on the right hand of God ✠verse 13 hence forth expecting vntil his enemies be put the footestoole of his feete ✠verse 14 For by one oblation hath he consummated for euer them that are sanctified ✠verse 15 And the holy Ghost also doth testifie to vs. For after that he said ✠verse 16 And this is the Testament vvhich I vvil make to them after those daies saith our Lord giuing lavves in their hartes in their mindes vvil I superscribe them ✠verse 17 and their sinnes and iniquities I vvil novv remeÌ„ber no more ✠verse 18 But vvhere there is remission of these ″ novv there is not an oblation for sinnes ✠verse 19 Hauing therfore brethren confidence in the entring of he holies in the bloud of Christ ✠verse 20 vvhich he hath dedicated to vs a nevv and liuing vvay by the vele that is his flesh ✠verse 21 and a high priest ouer the house of God ✠verse 22 let vs approche vvith a true hart in fulnesse of faith hauing our hartes sprinkled from euil consciencel and our body vvashed vvith cleane vvater ✠verse 23 let vs hold the confession of our hope vndeclining for he is faithful that hath promised ✠verse 24 and let vs consider one an other vnto the prouocation of charitie and of good vvorkes ✠verse 25 not forsaking our assemblie as some are accustomed but comforting and so much the more as you see the day approching ✠verse 26 * For ″ if vve sinne vvillingly after the knovvledge of the truth receiued novv there is not left an host for sinnes ✠verse 27 but a certaine terrible expectation of iudgement and rage of fire vvhich shal consume the aduersaries ✠verse 28 A man making the lavv of Moyses frustrate vvithout any mercie * dieth vnder tvvo or three vvitnesses ✠verse 29 hovv much more thinke you doth he deserue vvorse punishements vvhich hath troden the sonne of God vnder foote and estemed ″ the bloud of the testament polluted vvherein he is sanctified and hath done contumelie to the spirit of grace ✠verse 30 For vve knovv him that said Reuenge to me I vvil repay And againe That our Lord vvil iudge his people ✠verse 31 ″ It is horrible to fal into the handes of the liuing God ✠verse 32 But call to minde the old daies vvherein being illuminated you sustained a great fight of passions ✠verse 33 and on the one part certes by reproches and tribulations made a spectacle and on the other part made companions of them that conuersed in such sort ✠verse 34 For ″ you both had compassion on them that vvere in bondes and the spoile of your ovvne goodes you tooke ″ vvith ioy knovving that you haue a better and a permanent substaÌ„ce ✠verse 35 Do not therfore leese your confidence vvhich hath a great remuneration ✠verse 36 For patience is necessarie for you that doing the vvil of God you may receiue the promise ✠verse 37 For * yet a litle and a very litle
hidde three monethes by his parents because they savv him a proper infant and they feared not * the kings edict ✠verse 24 * By faith Moyses being made great denied him self to be the sonne of Pharaos daughter ✠verse 25 rather chosing to be afflicted vvith the people of God then to haue the pleasure of temporal sinne ✠verse 26 esteeming the reproche of Christ greater riches then the treasure of the Aegyptians for he looked vnto the remuneration ✠verse 27 * By faith he left Aegypt not fearing the fiercenes of the king for him that is inuisible he susteined as if he had seen him ✠verse 28 By faith he celebrated the Pasche the sheading of the bloud that he vvhich destroied the first-borne might not touche them ✠verse 29 * By faith they passed the redde sea as it vvere by the drie land vvhich the Aegyptians assaying vvere deuoured ✠verse 30 * By faith the vvalles of Iericho fel dovvne by the circuting of seuen daies ✠verse 31 * By faith Rahab the harlot perished not vvith the incredulous receiuing the spies vvith peace ✠verse 32 And vvhat shal I yet say For the time vvil faile me telling of Gedeon Barac Sampson Iephtè Dauid Samuël the prophets ✠verse 33 vvho by faith ouercame kingdoÌ„s ″ vvrought iustice obteined promises stopped the mouthes of lions ✠verse 34 extinguished the force of fire repelled the edge of the svvord recouered of their infirmitie vvere made strong in battel turned avvay the campe of forainers ✠verse 35 vvomen receiued of resurrection their dead and others vvere racked not accepting redemption that they might finde a better resurrection ✠verse 36 And others had trial of mockeries and stripes moreouer also of baÌ„des prisons ✠verse 37 they vvere stoned they vvere hevved they vvere tempted they died in the slaughter of the svvord they vvent about in sheep-skinnes in goates skinnes needy in distresse afflicted ✠verse 38 of vvhom the vvorld vvas not vvorthie vvandering in desertes in mountaines and dennes and in caues of the earth ✠verse 39 And al these being approued by the testimonie of faith ⊢ receiued not the promise ✠verse 40 God for vs prouiding some better thing that they vvithout vs should not be consummate ANNOTATIONS CHAP. XI 1. Faith is By this description of faith and by all the commendation therof through the vvhole chapter you may vvell perceiue that the Apostle knevve not the forged special faith of the Protestants vvhereby euery one of these new Sectmasters their folovvers beleeue their sinnes are remitted and that them selues shal be saued though their sectes be cleane contrarie one to an other â— Not appearing This is the praise of faith saith S. Augustine if that vvhich is beleeued be not seen For vvhat great thing is it if that be beleeued vvhich is seen according to that sentence of our Lord vvhen he rebuked his disciple saying Because then hast seen me Thomas thou hast beleeued blessed are they that haue not seen and haue beleeued Aug. in euang Io. tract 79. Vvhich may be a rebuke also and a checke to al those faithles speaches I vvould see him tast him touch him and feele his very flesh in the Sacrament othervvise I vvil not beleeue 6. He that commeth Faith is the foundation and ground of all other vertues and vvorship of God vvithout vvhich no man can please God Therfore if one be a Iewe a Heathen or an heretike that is to say be vvithout the Catholike faith al his vvorkes shal profit him no vvhit to saluation 21. Adâ—red the toppe of his rod. The learned may see here that the Apostle doth not tie him self to the Hebrue in the place of Genesis vvhence it is alleaged but folovveth the Septuaginta though it differ from the Hebrue as also the other Apostles and Euangelists and our Sauiour him self did neither vvere they curious as men novv a daies to examine all by the Hebrue only because they vvriting and speaking by the holy Ghost knevve very vvell that this translation is the sense of the holy Ghost also and as true and as directly intended as the other and therfore also that translation continued alvvaies authentical in the Greeke Church notvvithstanding the diuersitie thereof from the Hebrue Euen so vve that be Catholikes folovv vvith al the Latin fathers the authentical Latin translation though it be not alvvaies agreable to the Hebrue or Greeke that novv is But Caluin is not onely very saucie but very ignorant vvhen he saith that the Septuaginta vvere deceiued and yet that the Apostle vvithout curiosity vvas content to folovv them because it is euident that the Hebrue being theÌ„ vvithout pointes might be traÌ„slated the one vvay as vvel as the other Vvhich they vnderstood so vvel and therfore vvere not deceiued that vvithin three lines after in the beginning of the next chapter they translate the same vvord as he vvould haue it in this place Againe obserue in those vvordes He adored the toppe of his rod that adoration as the Scripture vseth this vvord may be done to creatures or to God at and before a creatures as at or before the Arke of the Testament in old time novv at or before the crucifixe relikes images and in the Psalmes 93. 131. Adore ye his footestoâ—le Adore ye tovvard his holy mount We vvil adore tovvard the place vvhere his feete stoode or vvhich by the Hebrue phrase is al one Adore ye his holy mount We vvill adore the place vvhere his feete stood as also the Greeke fathers S Damascene li. 1 de imaginibus and Leontius cited of him yea S. Chrysostom also do handel these places and namely that of the Apostle vvhich vve novv speake of interpreting the Greeke as our Latin hath and as vve do He adored the rod or the toppe of his rod that is the scepter of Ioseph novv Prince of Aegypt so fulfilling Iosephs dreames vvhich foretold the same Gen. 37 and vvithal signifying as it vvere by this propheticall fact the kingdom of Israel or of the ten tribes that vvas to come of Ioseph by Ephraim his yonger sonne in the first king Ieroboam thus the Greeke fathers Vvhere vnto may be added that al this vvas done in type and figure of Christes scepter and kingdom vvhom he adored by and in his Crosse as he did Ioseph by or in his rod and scepter and therfore the Apostle saith he did it by faith as hauing respect tovvard things to come By al vvhich it is euident that it is false vvhich the Caluâ—nists teach that vve may not adore image cruâ—ifixe or any visible creature that is vve may not adore God at or by such creatures nor kneele before them and therfore their corrupt translation of this place for the same purpose is intolerable saying thus LEANING vpon his staffe he adored GOD adding no lesse then
tvvo vvordes more then is in the Greeke which though it might be the sense of the place and S. Augustine so expoundeth it yet they should not make his exposition the text of holy Scripture specially vvhereas he only of al the auncient fathers as Beza confesseth so expoundeth it 33. Wrought iustice Men are not iust by beleefe onely as the Protestants affirme but by vvorking iustice And vve may note that in all this long commendation of faith in the fathers and holy persons their good vvorkes are also specially recounted as Rahabs harbouring the spies Abrahams offering his sonne vvhich their vvorkes S. Iames doth inculcate Noâ—s making the Arke Gen. 6. Abels better oblation then Cains Gen. 4. Hebr. 11. v. 4. and so forth therfore S. Clement Alexandrinus saith that the said persons and others vvere lust by saith and obedience by faith and hospitality by faith and patience by faith and humility The Apostles purpose then is nothing els but to proue to the Hebrues vvho made so great account of their Patriarches and forefathers and their famous actes that all these glorious personages and their vvorkes vvere commendable and acceptable onely through the faith they had of Christ vvithout vvhich faith none of all their liues and vvorkes should haue profited them any vvhit the Gentiles doing many noble actes as Heretikes may also doe vvhich are of no estimatioÌ„ before God because they lacke faith And that is the scope of S. Paules Epistle to the Romanes and of al other passages vvhere he commendeth faith further prouing specially in this Epistle to the Hebrues that all their sacrifices vvere nothing els but figures and attestations of the Christian faith in Christ and his death Al vvhich high resolution conclusion against the Ievves and Gentiles that the Christian faith is the true faith religion the Heretikes of our time ignorantly and brutishly abuse against Christian vvorkes sacrifice and Sacraments vvhich the Apostle meant specially to commend and establish by his high commendation of the faith in Christ 40. Without vs should not The fathers before Christ could not be accomplished that is not admitted to the heauenly ioyes vision and fruition of God till the Apostles and other of the nevv lavv vvere associate to them and the vvay to euerlasting glorie opened by our Lordes death and Ascension Neither shal either they or vve be fully perfected in glorie both of body and soul till the general resurrection Gods prouidence being so that vve should not one be consummated vvithout an other all being of one faith and redeemed by one Lord Christ CHAP. XII By the foresaid examples he exhorteth them to patience 2 and by example of Christ him self crucified 5 and because this discipline it an argument that they be Gods children 9 vvith vvhâ—se rodde they should be much more content then vvish that of their carnal fathers and because it bringeth iustification 12 Exhorting them therfore to plucke vp their hartes and to take faster footing 18 considering that all bring novv so svveete and not terrible as in the old Testament their damnation if they refuse to heare vvil be so much the greater verse 1 AND therfore vve also hauing so great a cloud of vvitnesses put vpon vs * laying avvay al vveight and sinne that compasseth vs by patience let vs runne to the fight proposed vnto vs ✠verse 2 looking on the author of faith and the consummator IESVS vvho ioy being proposed vnto him sustained the crosse contemning confusion and sitteth on the right hand of the seate of God ✠verse 3 For thinke diligently vpon him vvhich sustained of sinners such contradiction against him self that you be not vvearied fainting in your mindes ✠verse 4 For you haue not yet resisted vnto bloud repugning against sinne ✠verse 5 and you haue forgotten the consolatioÌ„ vvhich speaketh to you as it vvere to children saying My sonne neglect not the discipline of our Lord neither â—e thou vvearied vvhiles thou art rebuked of him ✠verse 6 For vvhom our Lord loueth he chasteneth and â— he scourgeth euery childe that he receiueth ✠verse 7 Perseuêre ye in discipline As vnto children doth God offer him self to you for vvhat sonne is there vvhom the father doth not correct ✠verse 8 But if you be vvithout discipline vvhereof al be made partakers then are you bastards not children ✠verse 9 Moreouer the fathers in deede of our flesh vve had for instructors and vve did reuerence them shal vve not much more obey the Father of spirites liue ✠verse 10 And they in deede for a time of fevv daies according to their vvil instructed vs but he to that vvhich is profitable in receiuing of his sanctification ✠verse 11 And al discipline for the present certes seemeth not to be of ioy but of sorovv but aftervvard it vvil render to them that are exercised by it most peaceable fruite of iustice ✠verse 12 For the vvhich cause stretch vp the slacked handes and the loose knees ✠verse 13 and make straight steppes to your feete that no man halting erre but rather be healed ✠verse 14 * Folovv peace vvith al men and holinesse vvithout vvhich no man shal see God ✠verse 15 looking diligently lest any man be vvanting to the grace of God lest any roote of bitternes springing vp do hinder and by it many be polluted ✠verse 16 Lest there be any fornicator or prophane person as Esau * vvho for one dish of meate sold his first-birth-rightes ✠verse 17 For knovv ye that aftervvard also desiring to inherite the benediction he vvas reprobated * for â— he found not place of repeÌ„tance although vvith teares he had sought it ✠verse 18 For you are not come to * a palpable mount and an accessible'fire and vvhirlevvinde and darkenes and storme ✠verse 19 and the souÌ„d of trompet voice of vvordes vvhich they that heard excused them selues that the vvord might not be spokeÌ„ to them ✠verse 20 for they did not heare that which was said And if a beast shal touche the mount it shal be stoned ✠verse 21 And so terrible vvas it vvhich vvas seen Moyses said I am frighted and tremble ✠verse 22 But you are come to mount Sion and the citie of the liuing God heauenly Hierusalem and the assemblie of many thousand Angels ✠verse 23 the Church of the first-borne vvhich are vvritten in the heauens and the iudge of all God and the spirites of the iust made perfect ✠verse 24 and the mediator of the nevv Testament IESVS and the sprinkling of bloud speaking better then * Abel ✠verse 25 See that you refuse him not speaking for if they escaped not refusing him that spake vpon the earth much more vve that turne avvay from him speaking to vs from heauen ✠verse 26 Vvhose voice moued the earth then but novv he promiseth
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes
that are in dispersion greeting ✠verse 2 Esteeme it my brethren al ioy vvhen you shal fall into diuers tentatiōs ✠verse 3 knovving that * the probatiō of your faith vvorketh patience ✠verse 4 And let patience haue a perfect vvorke that you may be perfect entire failing in nothing ✠verse 5 But if any of you lacke vvisedom let him aske of God who giueth to al men aboundantly and vp braideth not and it shal be giuen him ✠verse 6 But * let him ◠aske in faith nothing doubting for he that doubteth is like to a vvaue of the sea vvhich is moued caried about by the vvinde ✠verse 7 therfore let not that man thinke that he shal receiue any thing of our Lord. ✠verse 8 A man double of minde is inconsant in al his vvaies ✠verse 9 But let the humble brother glorie in his exaltation ✠verse 10 and the riche in his humilitie because * as the floure of grasse shal he passe ✠verse 11 for the sunne rose vvith heate parched the grasse and the floure of it fel avvay and the beautie of the shape thereof perished so the riche man also shal vvither in his vvaies ✠verse 12 Blessed is the man suffereth tentation for vvhen he hath been proued he shal receiue the crovvne of life vvhich God hath promised to them that loue him ⊢ ✠verse 13 ″ Let no man vvhen he is tempted say that he is tempted no man ✠verse 14 But euery one is tempted of his ovvne cōcupiscence abstracted and allured ✠verse 15 Aftervvard ″ concupiscence vvhen it hath cōceiued bringeth forth sinne but ″ sinne vvhen it is consummate ingendreth death ✠verse 16 Do not erre therfore my deerest brethren ✠verse 17 Euery best gift and euery perfect gift is from aboue descending from the Father of lightes vvith vvhom is no transmutation nor shadovving of alteration ✠verse 18 Voluntarily hath he begotten vs by the vvord of truth that vve may be some beginning of his creature ⊢ ✠verse 19 You knovv my deerest brethren And * let euery man be svvift to heare but slovv to speake and slovv to anger ✠verse 20 For the anger of man vvorketh not the iustice of God ✠verse 21 For the vvhich thing casting avvay al vncleannesse and aboundance of malice in meekenesse receiue the engraffed vvord vvhich is able to saue your soules ⊢ ✠verse 22 But * be doers of the vvord and not hearers only deceauing your selues ✠verse 23 For if a man be a hearer of the vvord and not a doer he shal be compared to a man beholding the countenance of his natiuitie in a glasse ✠verse 24 For he considered him self and vvent his vvay and by and by forgat vvhat an one he vvas ✠verse 25 But he that hath looked in ″ the lavv of perfect libertie and hath remained in it not made a forgetful hearer but a doer of the vvorke this man shal be blessed in his deede ✠verse 26 And if any man thinke him self to be religious not bridling his tong but seducing his hart this mans religion is vaine ✠verse 27 ″ Religion cleane and vnspotted vvith God and the Father is this to visite pupilles and vvidovves in their tribulation to keepe him self vnspotted from this vvorld ⊢ ANNOTATIONS CHAP. I. 6. Aske in faith nothing doubting The Protestants vvould proue by this that no man ought to pray vvithout assurance that he shal obtaine that vvhich he asketh Where the Apostle meaneth nothing els but that the asker of lavvful things may not either mistrust Gods povver and hability or be in diffidence and despaire of his mercie but that our doubt be onely in our ovvne vnworthinesse or vndue asking 13. Let no man say that he is tempted of God Vve see by this that vvhen the Scriptures as in the Pater noster and other places seeme to say that God doth sometimes tempt vs or leade vs into tentation they meane not that God is any vvaies the author causer or mouer of any man to sinne but onely by permission and because by his gratious povver he keepeth not the offender from tentations Therfore the blasphemie of Heretike making God the author of sinne is intolerable See S. August ser 9. de diuers c. 9. 13. God is not a tempter of euils The Protestants as much as they may to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God for other tentations God doth send to trie mens patience and proue their faith take and translate the vvord passuely in this sense that God is not tempted by our euils Vvhere more consonantly to the letter and circumstance of the vvordes before after as agreably to the Greeke it should be taken actiuely as it is in the Latin that God is no tempter to euil for being taken passiuely there is no coherence of sense to the other vvordes of the Apostle 15. Concupiscence vvhen it hath conceiued Concupiscence vve see here of it self is not sinne as Heretikes falsely teach but vvhen by any consent of the minde vve do obey or yeld to it then is sinne ingendred and formed in vs. 15. Sinne consummate ingendreth death Here vve see that not al sinne nor al consent vnto concupiscence is mortal or damnable but vvhen it is consummate that is vvhen the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiscence moueth or inciteth vs. 25. The lavv of perfect libertie The lavv of the Gospel and grace of Christ is called the lavv of libertie in respect of the yoke and burden of the old carnal ceremonies and because Christ hath by his bloud of the nevv Testament deliuered all that obey him from the seruitude of sinne and the Diuel But not as the Libertines and other Heretikes of this time vvould haue it that in the nevv Testament euery man may follovv his ovvne liking and conscience may choose vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers or no. 27. Religion cleane True religion standeth not onely in talking of the Scriptures or onely faith or Christes iustice but in puritie of life and good vvorkes specially of charitie and mercie done by the grace of Christ This is the Apostolical doctrine and far from the Heretical vanitie of this time CHAP. II. Against acception of person 10 From al and euery sinne vve must absteine hauing in al our vvordes and deedes the Iudgement before our eies vvherein vvorkes of mercie shal be required of vs 14 and onely faith shal not auaile vs. 18 And that the Catholike by his vvorkes shevveth that he hath faith vvhereas the Heretikes hath no more faith than the Diuel talke he of faith neuer so much and of iustification thereby onely by the
the nevv Testament are called Presbyteri in Greeke and Latin and therfore both their translation to be false and fraudulent and also their naming of their nevv degrees or orders to be fond and incongruous If they say their Ministers be correspondent to such as vvere called Presbyteri in holy vvrite and in the Primitiue Church and that they are the men vvhom the Apostle vviâ—â—eth to be called for to anoile the sicke to pray for him vvhy do they not then translate Presbyterâ—s Ministers â—hich they might doe vvith as good reason as call such as they haue taken in steede of our Catholike Priests Ministers Vvhich vvord being in large acception common to all that haue to doe about the celebration of diuine things vvas neuer appropriated by the vse either of Scripture or of the holy Church to that higher function of publike administration of the Sacraments and Seruice vvhich is Priesthod but to the order next vnder it vvhich is Deaconship And therfore if any should be called Ministers their Deacons properly should be so termed And the Protestants haue no more reason to keepe the ancient Greeke vvord of Deacon appropriated to that office by the vse of antiquity then to keepe the vvord Priest being made no lesse peculiar to the state of such onely as minister the holy Sacraments offer the Sacrifice of the Altar But these fellovves folovv neither Gods vvord nor Ecclesiastical vse nor any reason but meâ—e phantasie noueltie and hatred of Gods Church And hovv litle they folovv any good rule or reason in these things may appeare by this that here they auoid to translate Priests and yet in their CoÌ„munion booke in their order of visiting the sicke they commonly name the Minister Priest 14. Anoiling vvith oils Here is the Sacrament of extreme Vnction so plainely promulgated for it vvas instituted as al other Sacraments of the nevv Testament by our Sauiour Christ him self and as Venerable Bede thinketh and other auncient vvriters the anoiling of the sicke vvith oile Marc. 6. pertaineth therevnto that some Heretikes for the euidence of this place also as of the other for good vvorkes deny the Epistle Other as the Caluinists through their confidence of cunning shiftes and gloses confessing that S. Iames is the author yet condemne the Church of God for vsing and taking it for a Sacrament But vvhat dishonour to God is it vve pray them that a Sacrament should be instituted in the matter of oile more then in the element of vvater Vvhy may not grace remission of sinnes be annexed to the one as vvel as to the other vvithout derogation to God But they say Sacraments endure for euer in the Church this but for a season in the Primitiue Church Vvhat Scripture telleth them that this general and absolute prescription of the Apostle in this case should endure but for a season vvhen vvas it taken avvay abrogated or altered They see the Church of God hath alvvaies vsed it vpon this vvarrant of the Apostle vvho knevve Christs meaning and institution of it better then these deceiued men vvho make more of their ovvne fond ghesses and coÌ„iectures grounded neither on Scripture nor vpon any circumstance of the text noâ— any one authentical author that euer vvrote then of the expresse vvord of God It vvas say they a miraculous practise of healing the sicke during onely in the Apostles time and not long after Vve aske them vvhether Christ appointed any certaine creature or external element vnto the Apostles generally to vvorke miracles by Him self vsed sometimes clay and spittle sometimes he sent them that vvere diseased to vvash them selues in vvaters but that he appointed any of those or the like things for a general medicine or miraculous healing onely that vve reade not for in the beginning for the better inducing of the people to faith and deuotion Christ vvould haue miracles to be vvrought by sundry of the Sacraments also Vvhich miraculous vvorkes ceasing yet the Sacraments remaine still vnto the vvorldes end Againe vve demaund vvhether euer they read or heard that men vvere generally commaunded to seeke for their health by miraculous meaâ—es Thirdly vvhether al Priests or as they call them Elders had the gift of miracles in the primitiue Church No it can not be for though some had yet al these indifferently of vvhom the Apostle speaketh had not the gift and many that vvere no Priests had it both men and vvomen vvhich yet could not be called for as Priests vvere in this case And though the Apostle and others could both cure men and reuiue them againe yet there vvas no such general precept for sicke or dead men as this to call for the Apostles to heale or restore them to life againe Lastly had any external element or miraculous practise vnles it vvere a Sacrament the promisse of remission of al kinde of actual sinnes ioyned vnto it or could S. Iames institute such a ceremonie him self that could saue both body and soule by giuing health to the one and grace and remission to the other At other times these contentious vvranglers raile at Gods Church for annexing only the remission of venial sinnes to the element of vvater made holy by the Priests blessing thereof in the name of Christ and his vvord and loe here they are driuen to hold that S. Iames prescribed a miraculous oile or creature vvhich had much more povver and efficacie Into these straites are such miscreants brought that vvil not beleeue the expresse vvord of God interpreted by the practise of Gods vniuersal Church Venerable Bede in 9 Luc. saith thus It is cleere that this custome was deliuered to the holy Church by the Apostles them selues that the sicke should be anointed vvith oile consecrated by the Bishops blessing See for this and for the assertion vse of this Sacrament S. Innocentius ep 1 ad Decentium Eugubinum cap. 8. to 1. Conc Lib. 2. de visitatione infirmorum in S. Augustine cap. 4. Concil Cabilonense 2. cap. 48. Conc. Wormatiâ—nse cap. 72. to 3. Conc. Aquisgra c. 8. Flcrentinum and other later Councelâ— S. Bernard in the life of Malachie in fine This holy oile because the faithful savv to haue such vertue in the primitiue Church diuers caried it home and occupied it in their infirmities not vsing it in the Sacramental sort vvhich the Apostle prescribeth as the Aduersaries vnlearnedly obiect vnto vs but as Christians novv do and then also did concerning the vvater of Baptisme vvhich they vsed to take home vvith them after it vvas hallovved and to giue it their diseased to drinke 15. The praier of faith He meaneth the forme of the Sacrament that is the vvordes spoken at the same time vvhen the partie is anoiled vvhich no doubt are most auncient and Apostolike Not that the vvord or praier alone should haue that great effect here mentioned but ioyned vvith the foresaid vnction as is plaine 15. Shal saue The
first effect of this Sacrament is to saue the soule by giuing grace and comfort to vvithstand the terrours and tentations of the enemie going about specially in that extremitie of death to driue men to desperation or distresse of minde and other damnable inconueniences the vvhich effect is signified in the matter of this Sacrament specially 15. Shal lift him vp Vvhen it shal be good for the saluation of the partie or agreable to Gods honour this SacrameÌ„t restoreth also a man to bodily health againe as experience ofteÌ„ teacheth vs. Vvhich yet is not done by vvay of miracle to make the partie sodenly vvhole but by Gods ordinarie prouidence and vse of second causes vvhich othervvise should not haue had that effect but for the said Sacrament This is the second effect 15. They shal be remitted him Vvhat sinnes soeuer remaine vnremitted they shal in this Sacrament and by the grace thereof be remitted if the persons vvorthely receiue it this is the third effect S. Chrysostom of this effect saith thus They speaking of Priests do not onely remit sinnes in baptisme but aftervvard also according to the saying of S. Iames. If any be sicke let him bring in the Priests c. Li. 3 de Sacerd. prope initiuÌ„ Let the ProtestaÌ„ts marke that he calleth Presbyterâ—s sacerdotes that is Priests and maketh them the onely ministers of this Sacrament and not elders or other lay men By al vvhich you see this Sacrament of al other to be maruâ—lous plainely set forth by the Apostle Onely sicke men and as the Greeke vvord giueth men very vveake must receiue it onely Priests must be the ministers of it the matter of it is holy oile the forme is praier in such sort as vve see novv vsed the effects be as is aforesaid Yet this so plaine a matter and so profitable a Sacrament the enemie by Heretikes vvould vvholy abolish 16. Confesse therfore It is not certaine that he speaketh here of sacramental Confession yet the circumstance of the letter vvel beareth it and very probable it is that he meaneth of it and Origen doth so expound it ho. 2 in Leuit. Venerable Bede vvriteth thus In this sentence saith he there must be this discretion that our daily and litle sinnes vve confesse one to an other vnto our equals and beleeue to be saued by their daily praier but the vncleannes of the greater leprosie let vs according to the lavv open to the Priest and at his pleasure in vvhat maner and hovv long time he shal commaund let vs be careful to be purified But the Protestants fleing from the very vvord confession in despite of the Sacrament translate thus Acknovvledge your faultes one to an other They do not vvel like to haue in one sentence Priests praying ouer the sicke anoiling them forgiuing them their sinnes confession and the like 17. He praied The Scriptures to vvhich the Apostle alludeth make no meÌ„tion of Elias praier therfore he knevv it by tradition or reuelation Vvhereby vve see that many things vnvvritten be of equal truth vvith the things vvritten 20. Maketh to be conuerted Here vve see the great revvard of such as seeke to conuert Heretikes or other sinners from errour and vvickednes and hovv necessarie an office it is specially for a Priest 20. Shal saue Vve see it derogateth not from God to attribute our saluation to any man or Angel in heauen or earth as to the vvorkers thereof vnder God by their praiers preaching correction counsel or othervvise Yet the Heretikes are so folish and captious in this kinde that they can not heare patiently that our B. Lady or others should be counted meanes or vvorkers of our saluation THE ARGVMENT OF BOTH THE EPISTLES OF S. PETER THE FIRST AND THE SECOND OF S. Peter vve reade at large both in the Gospels and in the Actes of the Apostles and namely that Christ designed him and also made him his vicaâ— as S. Mathevv for that cause in the catalogue of the Apostles calleth him Primus the first and all antiquitie Princeps Apostolorum the Prince of the Apostles and that he accordingly executed that office after Christes departure plating the Church first among the Ievves in Hierusalem and in al that countrey and coastes about as Christ also him self before had preached to the Ievves alone But preaching at length to the Gentiles also according to Christes commission Mat. 28. v. 19. and being novv come to Rome the head citie of the Gentiles from thence he vvriteth this Epistle to his Christian Ievves hauing care of them in his absence no lesse then vvhen he vvas present and not to the Ievves that vvere at home belike because they had S. Iames or his successor S. Simon Cleophâ— resident vvith them but * to them that vvere dispersed in Pontus Galatia Cappadocia and Bithynia And that he vvriteth it from Rome him self signifieth saying The Church that is in Babylon saluteth you Vvhere by Babylon he meaneth Rome as al antiquitie doth interpret him not that he so calleth the Church of Rome but the heathen state of the Romane empire vvhich then and 300 yeres after vnto the conuersion of Constantinus the Emperour did persecute the elect Church of Rome in so much that the first 33 Bishops thereof vnto S. Siluester vvere al Martyrs For the matter vvhereof he vvriteth him self doth signifie it in these vvordes This loe the second Epistle I vvrite to you my deerest in vvhich Epistles I stirre vp by admonition your sincere minde that you may be mindeful of those vvordes c. So he saith there of both together And againe of the first to the same purpose in an other place I haue breefely vvritten beseeching and testifying that this is the true grace of God vvherein you stand For there vvere at that time certaine Seducers as S. August also hath told vs vvho vvent about to teach Onely faith as though good vvorkes vvere not necessarie nor meritorious there vvere also great persecutions to compel them vvith terrour to denie Christ al his religioÌ„ He therfore exhorteth theÌ„ accordingly neither for persecution neither by seduction to forsake it though in the first his exhortation is more principally against persecution and in the second more principally against seduction The first epistle is noted to be very like to S. Paules epistle to the Ephesians in vvordes also and so thicke of Scriptures as though he spake nothing els The time vvhen the first vvas vvritten is vncertaine the second vvas vvritteÌ„ a litle before his death as is gathered by his vvordes in the same c. 1. v. 14. THE FIRST EPISTLE OF PETER THE APOSTLE CHAP. I. He comforteth them in their persecutions being novv by Baptisme made the children of God vvith the hope of their heauenly exhâ—ritance 6 shevving hovv meritorious it is for them to be so constant in faith 10 and confirming them therein vvith the authoritie of the Prophets and of the
rather then men Act. 5. 29. CHAP. III. The dutie of vviues and husbands to ech other 9 None to doe or speake euil by their persecutors 15 but to ansvver them alvvaies vvith modestie and specially vvith innocenciâ— after the example of Christ most innoceÌ„t vvhose body though they killed yet his soule liued and preached aftervvard to the soules in Hel namely to those in the time of Noës floud being a figure of our Baptisme rose againe and ascended verse 1 IN like maner also * let the vvomen be subiect to their â—usbandes that if any beleeue not the vvord by the conuersation of the vvomen vvithout the vvord they may be vvonne ✠verse 2 considering your chast conuersation in feare ✠verse 3 Vvhose trimming let iâ— not be outvvardly the plaiting of heare or laying on gold round about or of putting on vestures ✠verse 4 but the man of the hart that is hidden in the incorruptibilitie of a quiet and a modest spirit vvhich is riche in the sight of God ✠verse 5 For so sometime the holy vvomen also that trusted in God adorned them selues subiect to their ovvne husbandes ✠verse 6 As * Sara obeied Abraham calling him lord vvhose daughters you are doing vvel and not fearing any perturbation ✠verse 7 Husbandes likevvise dvvelling vvith them according to knovvledge as vnto the vveaker feminine vessel imparting honour as it vvere to the coheires also of the grace of life that your praiers be not hindered ✠verse 8 And in fine ' al of one minde hauing compassion louers of the fraternitie merciful modest humble ✠verse 9 * not rendering euil for euil nor curse for curse but contrariewise blessing for vnto this are you called that you may by inheritaÌ„ce possesse a benediction ✠verse 10 For he that vvil loue life and see good daies let him refraine his tong from euil and his lippes that they speake not guile ✠verse 11 Let him decline from euil and doe good let him enquire peace and folovv it ✠verse 12 because the eies of our Lord are vpon the iust and his eares vnto their praiers but the countenance of our Lord vpon them that doe euil things ✠verse 13 And vvho is he that can hurt you if you be emulators of good ✠verse 14 But * if you suffer ought for iustice blessed are ye And the feare of them feare ye not be not troubled ✠verse 15 But sanctifie our Lord Christ in your hartes ready alwaies to satiffie euery one that asketh you a reason of that hope vvhich is in you ✠verse 16 but vvith modestie and feare hauing a good conscience that in that vvhich they speake il of you they may be confounded vvhich calumniate your good conuersation in Christ ✠verse 17 For it is better to suffer as doing vvel if the vvil of God vvil haue it so then doing il ✠verse 18 Because Christ also died once for our sinnes the iust for the vniust that he might offer vs to God mortified certes in flesh but quickened in spirit ✠verse 19 In the vvhich spirit comming he preached ″ to them ' also that vvere in prison ✠verse 20 vvhich had been ″ incredulous sometime * vvhen they expected the patience of God in the daies of Noë vvhen the arke vvas a building in the vvhich fevv that is * eight soules vvere saued by vvater ✠verse 21 Vvherevnto Baptisme being ″ of the like forme novv saueth you ' also not the laying avvay of the filth of the flesh but ″ the examination of a good conscience tovvard God by the resurrection of IESVS Christ ✠verse 22 vvho is on the right hand of God ⊢ svvallovving death that vve might be made heires of life euerlasting being gone into heauen Angels and Potentates and Povvers subiected to him ANNOTATIONS CHAP. III. 19. To them that vvere in prison S. Augustine in his 99 Epistle in principio conâ—eâ—â—eth this place to be exceding hard to vnderstand to haue many difficulties vvhich he could neuer explicate to his ovvne satisfaction Yet vnto Heretikes this and al other textes be easie not doubting but that is that sense vvhich them selues imagin vvhatsoeuer other men deeme thereof S. Augustine onely sindeth him self sure of this that Christs descending into Hel in soule after his death is plainely proued hereby Vvhich thing he declareth there to be conformable to diuers other expresse vvordes of holy Vvrite and namely to this same Apostles sermon Act. 2. And at length he concludeth thus Quis ergo nisi infidelis negauerit â—uisse apud inferâ—s Christum that is Therfore vvho but an infidel vvil deny that Christ vvas in Hel Caluin theÌ„ you see vvith al his solovvers are infidels vvho in steede of this descending of Christ in soule after his death haue inuented an other desperate kinde of Christs being in Hel vvheÌ„ he vvas yet aliue on the Crosse S. Athanasius also in his epistle cited by S. Epiphanius 〈◊〉 77 in principio and in his booke de Incarnatione Verbi propius initie S. Cyril de reâ—t fide ad Theodosium Oecumenius and diuers others vpon this place proue Christs descending to Hel. As they likevvise declare vpon the vvordes folovving that he preached to the spirites or soules of meÌ„ detâ—ined in Hel or in Prison But vvhether this vvord Prison or Hel be meant of the inferiour place of the damned or of Limbâ—â— patrum called Abrahams bosome or some other place of temporal chastisement and to vvhom he preached there and vvho by his preaching or presence there vvere deliuered and vvho they vvere that are called Incredulous in the daies of Noe al these things S. Augustine calleth great profundities confessing him self to be vnable to reache vnto it onely holding last and assured this article of our faith that he deliuered none deputed to damnation in the 〈◊〉 and yet not doubting but that he released diuers out of places of paines there vvhich can not be out of any other place then Purgatorie See the said Epistle vvhere also he insinuateth other expositions for explication of the manifold difficulties of this hard text vvhich vvere to long to reherse our special purpose being onely to note briefely the things that touche the controuersies of this time 20. Incredulous sometime They that take the former vvordes of Christs descending to Hel and deliuering certaine there deteined do expound this not of such as died in their infidelitie or vvithout al faith in God for such vvere not deliuered but either of some that once vvere incredulous and aftervvard repented before their death or rather and specially of such as othervvise vvere faithful but yet trusted not Noës preaching by his vvorke and vvord that God vvould destroy the vvorld by vvater Vvho yet being othervvise good men vvhen the matter came to passe vvere sorie for their errour and died by the floud corporally but yet
during al eternitie 31. That is in Babylon The Protestants shevv them selues here as in al places vvhere any controuersie is or that maketh against them to be most vnhonest and partial handlers of Gods vvord The auÌ„cient fathers namely S. Hierom in Catalogo de scriptoribus Ecclesiasticis verbo Marcus Eusebius li. 2 c. 14 hist Oecumenius vpon this place and many moe agree that Rome is meant by the vvord Babylon here also as in the 16 and 17 of the Apocalypse saying plainely that S. Peter vvrote this Epistle at Rome vvhich is called Babylon for the resemblance it had to Babylon that great citie in Chaldaea vvhere the Ievves vvere captiues for magnificence Monarchie resort and confusion of al peoples and tongues and for that it vvas before Christ and long after the seate of al Ethnike superstition idolatrie the slaughter house of the Apostles other Christian men the Heathen Emperours theÌ„ keeping their cheefe resideÌ„ce there See S. Leo Ser. 1. in Nati Petri Pauli This being most plaine and coÌ„sonant to that vvhich folovveth of S. Marke vvhom al the Ecclesiastical histories agree to haue been Peters scholer at Rome and that he there vvrote his Gospel yet our Aduersaries fearing hereby the sequele of Peters or the Popes supremacie at Rome deny that euer he vvas there or that this Epistle vvas vvritten there or that Babylon doth here signifie Rome but they say that Peter vvrote this Epistle at Babylon in haldaea though they neuer reade either in Scriptures or other holy or profane historie that this Apostle vvas euer in that tovvne but see their shameles partiality here Babylon say they is not taken for Rome because it vvould folovv that Peter vvas at Rome c. but in the Apocalypse vvhere al euil is spoken of Babylon there they vvill haue it signifie nothing els but Rome and the Romane Church also not as the fathers interprete it the temporal state of the Heathen Empire there So do they folovv in euery vvord no other thing but the aduantage of their ovvne heresie See the Annotation vpon the last of the Romans v. 16. and vpon the 17 of the Apocalypse v. 5. And as for their vvrangling vpon the supputation of the time of his going thither and the number of yeres that he vvas there the diuersitie that seemeth to be in the Ecclesiastical vvriters concerning the same read B. Fisher and other that substantially ansvver al such cauils And if such contentious reasoning might take place vve should hardly beleeue the principal things recorded either in Ecclesiastical histories or in the Scriptures them selues Concerning the time of Christs fleing into Aegypt of the comming of the Sages to adore him yea of the yeres of his age time of his death al auÌ„cient vvriters do not agree and concerning the day of his last supper and institution of the holy Sacrament there is diuersitie of opinions Shal vve therfore inferre that he neuer died and that the other things neuer vvere Can the Heretikes accord al the histories that seeme euen in holy Scripture to haue contradiction Can they tel vs certainely vvhen Dauid first came to Saul and the like doubt they vvhether the vvorld vvas euer created because the count of the yeres is diuers Do they not beleeue that Paradise euer vvas because no man knovveth vvhere it is and such other like things infinite to rehearse Vvhich vvhen they vvere done vvere plaine and knovven things in the vvorld and novv for vs to call them to an account after so many yeres ages and vvorldes is but sophistication and plaine infidelitie And this sect of the Protestants standing onely vpon destruction and negatiues dealing vvith our religion euen as Iulian Porphyrie and Lucian did it is an easie thing for them to bestovv their time in picking of quarels THE SECOND EPISTLE OF PETER THE APOSTLE CHAP. I. Hovv much God hath done for them making them Christians 5 and that they againe must doe their part not hauing onely faith but al other vertues also and good vvorkes that so they may haue the mâ—re assurance to enter into the kingdom of heauen 13 And that he is so careful to admonish them knovving that his death is as hand knovving also most certainely the â—â—â—ming of Christ by the vvitnes of the Father him self as also by the Prophets Concerning vvhom he vvarneth them that they folovv not priuate spirites but the holy Ghost speaking nevv in the Church verse 1 SIMON PETER seruant and Apostle of IESVS Christ to them that haue obtained equal faith vvith vs in the iustice of our God and Sauiour IESVS Christ ✠verse 2 Grace to you and peace be accomplished in the knovvledge of God and Christ IESVS our Lord ✠verse 3 as al things of his diuine povver vvhich pertaine to life and godlines are giuen vs by the knovvledge of him vvhich hath called vs by his ovvne propre glorie and vertue by vvhom he hath giuen vs most great and pretious promises that by these you may be made partakers of the diuine nature fleeing the corruption of that concupiscence vvhich is in the vvorld ✠verse 5 And you employing al care minister ye in your faith vertue and in vertue knovvledge ✠verse 6 and in knovvledge abstinence and in abstinence patience and in patience pietie ✠verse 7 and in pietie loue of the fraternitie and in the loue of the fraternitie charitie ✠verse 8 For if these things be present vvith you abound they shal make you not vacant nor vvithout fruite in the knovvledge of our Lord IESVS Christ ✠verse 9 For he that hath not these things ready is blinde and groping vvith his haÌ„d hauing forgotten the purging of his old sinnes ✠verse 10 Vvherfore brethren labour the more that â— by good vvorkes you may make sure your vocation and election for doing these things you shal not sinne at any time ✠verse 11 For so there shal be ministred to you aboundantly an entrance into the euerlasting kingdom of our Lord and Sauiour IESVS Christ ✠verse 12 For the vvhich cause I wil begin to admonish you alvvaies of these things and you in deede knovving being confirmed in the present truth ✠verse 13 But I thinke it meete as long as I am in this tabernacle to stirre you vp by admonition ✠verse 14 being certaine that the laying avvay of my tabernacle is at hand according as our Lord IESVS Christ also signified to me ✠verse 15 And I vvil doe my diligence you to haue often â— after my decease also that you may keepe a memorie of these things ✠verse 16 For not hauing folovved vnlearned fables haue vve made the povver and â—presence ' of our Lord IESVS Christ knovven to you but made beholders of his greatenesse ✠verse 17 For * he receiuing from God his father honour and glorie this maner of voice comming dovvne to him from the magnifical glorie This is
nor Schismatikes but rather to auoid al such as the forerunners of Antichrist and to remember that Catholikes neede not to goe to schole to any such Masters hauing at home in the Catholike Church the doctrine of the holy Ghost him self vvho vvas giuen to the Church visibly in the beginning to leade her into al truth and to continue vvith her for euer Therfore he saith That vvhich you haue heard from the beginning let it abide in you Likevvise a litle after v. 27. and ep 2. v. 6. This is the commaundement that as you haue heard from the beginning you vvalke in the same because many seducers are gone out into the vvorld and v. 8. 9. And not only thus in general but also in particular he expresseth the pointes vvhich the heretikes did then call in question Some vvere about Christ him self for they denied that IESVS is Christ that he is the very sonne of God that he is incarnate Ep. 1. c. 2. v. 22. and Ep. 2. v. 7. And against such it vvas that he vvrote his Gospel also as he there signifieth Ioh. 20. v. 31. Other pointes are about our iustification against onely faith and for good vvorkes as also S. Aug. noted vvhose vvordes vvere cited before Herevpon he saith If vve say vve haue societie vvith God and vvalke in darkenes vve lie Ep. 1. c. 1. Againe He that saith he knovveth God and keepeth not his commaundements is a lier Againe This is the charitie of God that vve keepe his cōmaundements and his commaundements are not heauie Finally Children let no man seduce you he that doth iustice is iust euen as he is iust Ep. 1. c. 3. v. 7. 8. 9. likevvise c. 2. v. 29. and in deede in all the three Epistles through out he doth inculcate good vvorkes and keeping the commaundements against the heresie of only faith THE FIRST EPISTLE OF IOHN THE APOSTLE CHAP. I. Good cause there is to beleeue the Apostles preaching 5 And this is one point of their preaching that to haue participation vvith God vve must not onely beleeue but also abstaine from al mortal sinne 8 though vve al sinne venially verse 1 THAT vvhich vvas from the beginning vvhich vve haue heard vvhich vve haue seen vvith our eies vvhich vve haue looked vpon and our handes haue handled of the vvord of life ✠verse 2 and the life vvas manifested and vve haue seen and do testifie and declare vnto you the life eternal vvhich vvas vvith the Father and hath appeared to vs ✠verse 3 that vvhich vve haue seen and haue heard vve declare vnto you that ◠you also may haue societie vvith vs and our societie may be vvith the Father and vvith his Sonne IESVS Christ ✠verse 4 And these things vve vvrite to you that you may reioyce and your ioy may be ful ✠verse 5 And this is the annuntiation vvhich vve haue heard of him and declare vnto you That * God is light and in him there is no darkenesse ✠verse 6 If vve shal say that we haue societie vvith him and vvalke in darkenesse vve lie and do not the truth ✠verse 7 But if we vvalke in the light as he also is in the light vve haue societie one tovvard an other and * ◠the bloud of IESVS Christ his sonne cleanseth vs ◠from al sinne ✠verse 8 * If vve shal say ◠that vve haue no sinne vve seduce our selues and the truth is not in vs. ✠verse 9 If vve confesse our sinnes he is faithful iust for to forgiue vs our sinnes and to cleanse vs from al iniquitie ✠verse 10 If vve shal say that vve haue not sinned vve make him a lier and his vvord is not in vs. ANNOTATIONS CHAP. I. 3. You may haue societie S. Iohn shevveth manifestly that vvhosoeuer desire to be partakers vvith God must first be vnited to the Churches societie learne that faith and receiue those Sacraments vvhich the Disciples receiued of the Truth it self conuersant vvith them in flesh So saith Venerable Bede vpon this place Vvhereby vve see there is no societie vvith God in sectes or schismes nor any vvhere but in the vnitie fellovvship and communion of that Church vvhich can proue it self to descend from the Apostles 7. The bloud of Iesus Vvhether sinnes he remitted by praiers by fasting by almes by faith by charitie by sacrifice by Sacraments by the Priests as the holy Scriptures do plainely attribute remissiō to euery of these yet none of al these do othervvise remit but in the force by the merite vertue of Christs bloud these being but the appointed meanes instruments by vvhich Christ vvil haue his holy bloud to vvorke effectually in vs. vvhich meanes vvhosoeuer contemneth depriueth him self of the cōmoditie of Christs ovvne bloud continueth still in sinne and vncleannesse vaunt he him self neuer so much of Christs death Vvhich point let the Protestants marke vvel and cease to beguile their poore deceiued folovvers persuading them that the Catholikes derogate from Christs bloud or seeke remission othervvise then by it for that they vse humbly the meanes appointed by Christ to apply the benefite of his holy bloud vnto them 7. From al sinne From original and actual venial and mortal a culpa poena that is from the fault and the paine due for the same V. Bede saith that Christs Passion doth not onely remit in Baptisme the sinnes before committed but al other aftervvard also done by frailtie yet so if vve vse for the remission of them such meanes as be requisite and as Christ hath appointed vvhereof he reckeneth some Bede vpon this place See S. Augustine also vpon this place to 9. and S. Hierome li. 2 con Pelag. c. 3. 8. That vve haue no sinne Vve gather by these vvordes and the former that there be tvvo sortes of sinnes one mortal excluding vs from light and the societie of God an other venial vvhich is found euen in those that vvalke in the light and are in the societie of God Also vve note against the Pelagians that vve be truely called the sonnes of God and so iust in deede though vve be not vvithout al sinnes euery one of vs as vvel iust as vniust being taught and bound to confesse our offenses and to aske pardon daily of God by this petition of the Pater noster Forgiue vs our debtes Therfore S. Augustine li. de natura grat c. 36. reckeneth vp al the holy Patriarches Prophets and renovvmed iust persons to haue been sinners euen vvhen they vvere in grace and Iustice excepting alvvaies our B. Ladie de qua propter honorem Domini nullam prorsus cùm de peccatis agitur habere volo quaestionem of vvhom saith he for the honour of our Lord. vvhen vve talke of sinnes I vvil haue no question And Pelagius asking vvhat sinnes Abel such iust men did commit S. Augustine āsvvereth that they might laugh
sometime immoderately or iest to much or couet somevvhat inteÌ„peratly or plucke fruite ouer greedily or in eating take somevvhat more then aftervvard vvas vvel digested or haue their intention in time of praier somevvhat distracted and such like thus in sense S. Augustine Vvhereby vve may learne vvhich be venial sinnes that consist vvith true iustice can not alvvaies be auoided euen of holy men in this life In the booke de fide ad Petrum c. 41. are excepted from this common rule of sinners the children vvhich be nevvely baptized and haue not yet vse of reason to sinne either mortally or venially CHAP. II. If any sinne mortally he must not dispaire 3 To knovv God rightly is not to beleeue onley but to keepe his commaundements 7 and that this is no nevv doctrine but the very primitiue though a nevv life it is 9 Therfore he that beleeueth must also loue his brethren 12 and that men must not loue the vvorld but doe that vvhich God vvilleth 18 Many are gone out of the Church and become Seducers al the ministers of Antichrist but true Christians must continue in their old faith considering the revvard and that they neede not goe to schole to any Heretike the Holy Ghost himself being the scholemaster of the Church 29 he doth earnestly inculcate iustiâ—e and good vvorkes verse 1 My litle children these things I vvrite to you â— that you sinne not But if any man shal sinne vve haue â— an aduocate vvith the Father IESVS Christ the iust ✠verse 2 and he is the propitiation for our sinnes and not for ours only but also â— for the vvhole vvorldes ✠verse 3 And in this vve know that vve haue knovven him if vve obserue his commaundements ✠verse 4 â— He that saith he knovveth him and keepeth not his coÌ„maundements is a lier and the truth is not in him ✠verse 5 But he that keepeth his vvord in him in very deede the charitie of God is perfited in this vve knovv that vve be in him ✠verse 6 He that saith he abideth in him ought euen as he walked him self also to vvalke ✠verse 7 My deerest I vvrite not a nevv coÌ„maundement to you but an old coÌ„mmaundemeÌ„t vvhich you had from the beginning The old coÌ„maundement is the vvord vvhich you haue heard ✠verse 8 Againe * a nevv commaundement vvrite I to you vvhich thing is true both in him and in you because the darkenesse is passed and the true light novv shineth ✠verse 9 He that saith he is in the light and hateth his brother is in the darkenesse euen vntil novv ✠verse 10 * He that loueth his brother abideth in the light and scandal is not in him ✠verse 11 But he that hateth his brother is in the darkenesse and vvalketh in the darkenesse and knovveth not vvhither he goeth because the darkenes hath blinded his eies ✠verse 12 I vvrite vnto you litle children because your sinnes are forgiuen you for his name ✠verse 13 I vvrite vnto you fathers because you haue knovven him vvhich is from the beginning I vvrite vnto you yong men because you haue ouercome the vvicked one ✠verse 14 I vvrite to you infantes because you haue knovven the Father I vvrite vnto you yong men because you are strong and the vvord of God abideth in you you haue ouercome the vvicked one ✠verse 15 Loue not the vvorld nor those things vvhich are in the vvorld If any man loue the vvorld the charitie of the Father is not in him ✠verse 16 because al that is in the vvorld is the concupiscence of the flesh the concupiscence of the eies and the pride of life vvhich is not of the Father but is of the vvorld ✠verse 17 And the vvorld passeth and the concupiscence thereof But he that doeth the vvil of God abideth for euer ✠verse 18 Litle children it is the last houre as you haue heard that Antichrist commeth now there are become â— many antichristes vvhereby vve knovv that it is the last houre ✠verse 19 â— They vvent out from vs but ″ they vvere not of vs. for if they had been of vs they vvould surely haue remained with vs but â— that they may be manifest that they are not al of vs. ✠verse 20 But you haue the vnction from the Holy one and â— knovv al things ✠verse 21 I haue not vvritten to you as to them that knovv not the truth but as to them that knovv it and that no lie is of the truth ✠verse 22 Vvho is a lier but he vvhich denieth that IESVS is not Christ This is Antichrist vvhich denieth the Father and the Sonne ✠verse 23 Euery one that denieth the Sonne neither hath he the Father He that confesseth the Sonne hath the Father also ✠verse 24 You that vvhich you haue heard from the beginning let it abide in you If that abide in you vvhich you haue heard from the beginning you also shal abide in the Sonne the Father ✠verse 25 And this is the promis vvhich he promised vs life euerlasting ✠verse 26 These things haue I vvritten to you concerning them that seduce you ✠verse 27 And you the vnction vvhich you haue receiued from him let it abide in you And you haue no neede that any man teache you but as his vnction teacheth you of al things and it is true and it is no lie And as it hath taught you abide in him ✠verse 28 And now litle children abide in him that vvhen he shal appeare vve may haue confidence and not be coÌ„founded of him in his coÌ„ming ✠verse 29 If you know that he is iust knovv ye that euery one also vvhich doeth iustice is borne of him ANNOTATIONS CHAP. II. 1. That you sinne not S. Iohn saiâ—h V. â—ede vpon his place is not contrarie to him self in that he seeketh here to make them vviâ—hout sinne vvhom he said in the last chapter could not be vvithout al sinnes but in the former place he vvarned vs only of our frailety that vve should not arrogate to our selues perâ—â—ct innocencie here he prouoketh vs to vvatchfulnes and diligence in resisting and auoiding siâ—nes specially the greater vvhich by Gods grace may more easily he repelled 1. An aduocate The calling and office of an Aduocate is in many things proper to Christ and in euery condition more singularly and excellently agreing to him then to any Angel Sainct or creature liuing though these also be rightly and cruely so called that not onely vvithout al derogation but much to the honour of Christs aduocation To him soly and onely it agreeth to procure vs mercie before Gods face by the general ransom price paiment of his bloud for our deliuerie as is said in the sentence folovving And he is the propitiation for our sinnes and nâ—t for ours onely but for the vvhole vvorlds In vvhich sort
candlestickes of the vvorld no doubt to signfie that Christ preserueth the truth onely in and by the lavvful Bishops and Catholike Church and that Christs truth is not to be sought for in corners or conuenticles of Heretikes but at the Bishops handes and * vpon the candlesticke vvhich shineth to al in the house 20. The Angels of the Churches The vvhole Church of Christ hath S. Michael for her keeper and Protector and therfore keepeth his holy day onely by name among al Angels And as earthly kingdoms haue their special Angels Protectors as vve see in the 10 Chapter of Daniel so much more the particular Churches of ChristeÌ„dom See S. Hierom in 34 Ezech. But of those Angels it is not here meant as is manifest And therfore Angels here must needes signifie the Priests or Bishops specially of the Churches here and in them al the gouernours of the vvhole of euery particular Church of Christendom They are called Angels for that they are Gods messengers to vs interpreters of his vvil our keepers and directors in religion our intercessors the cariers and offerers of our praiers to him and mediators vnto him vnder Christ and for these causes and for their great digniâ—ie they are here and in * other places of Scripture called Angels CHAP. II. He is commaunded to vvrite diuers things to the churches of Ephesiu Sâ—yrna Pergamus and Thyatira praising them that had not admitted the doctrine of the Heretikes called Nicolaâ—ta 22 and calling others by threates vnto penance 26 and promising revvard to him that manfully ouercommeth verse 1 AND to the Angel of the Church of Ephesus vvrite Thus saith he vvhich ″ holdeth the seuen starres in his right hand vvhich vvalketh in the middes of the seuen candlestickes of gold ✠verse 2 I knovv ″ thy vvorkes and labour and thy patience and that thou canst not beare euil men and hast tried them which say them selues to be Apostles and are not and hast found them liars ✠verse 3 and thou hast patience and hast borne for my name and hast not fainted ✠verse 4 But I haue against thee a fevv thinges bicause thou hast left thy first charitie ✠verse 5 Be mindeful therfore from vvhence thou art fallen and doe penance and doe the first vvorkes But if not I come to thee and ″ vvil moue thy candlesticke out of his place vnlesse thou doe penance ✠verse 6 but this thou hast ″ because thou hatest the factes ″ of the Nicolaïtes vvhich I also hate ✠verse 7 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercommeth I vvil giue to eate of the tree of life vvhich is in the Paradise of my God ✠verse 8 And to the Angel of the Church of Smyrna vvrite Thus saith * the first and the last vvho vvas dead and liueth ✠verse 9 I knovv thy tribulation and thy pouertie but thou art riche and thou art blasphemed of them that say them selues to be Ievves and are not but are the synagogue of Satan ✠verse 10 Feare none of these thinges vvhich thou shalt suffer Behold the Deuil vvil send some of you into prison that you may be tried and you shal haue tribulation ten daies Be thou faithful vntil death and I vvil giue thee the crovvne of life ✠verse 11 He that hath an eare let him heare vvhat the Spirit saith to the Churches He that shal ouercome shal not be hurt of the second death ✠verse 12 And to the Angel of the Church of Pergamus vvrite Thus saith he that hath the sharpe tvvo edged svvord ✠verse 13 I knovv vvhere thou dvvellest vvhere the seate of Satan is and thou holdest my name and hast not denied my faith And in those daies Antipas my faithful vvitnesse vvho vvas slaine among you vvhere Satan dvvelleth ✠verse 14 But I haue against thee a fevv thinges because thou hast there them that hold the doctrine of Balaam vvho taught Balac ″ to cast a scandal before the children of Israel to eate and commit fornication ✠verse 15 so hast thou also them that hold the doctrine of the Nicolaïtes ✠verse 16 In like maner doe penance if not I vvil come to thee quickly and vvil fight against them vvith the svvord of my mouth ✠verse 17 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercoÌ„meth I vvil giue the hidden manna and vvil giue him a vvhite counter and in the counter a nevv name Written vvhich no man knovveth but he that receiueth it ✠verse 18 And to the Angel of the Church of ThyatÃra vvrite Thus saith the Sonne of God vvhich hath eies as a flame of fire and his feete like to latten ✠verse 19 I knovv thy vvorkes and faith and thy charitie and ministerie and thy patience and thy last vvorkes moe then the former ✠verse 20 But I haue against thee a fevv thinges because thou permittest ″ the vvoman * Iezabel vvho calleth her self a prophetesse to teache and to seduce my seruantes to fornicate and to eate of thinges sacrificed to idols ✠verse 21 And I gaue her a time that she might do penance and ″ she vvil not repent from her fornication ✠verse 22 Behold I vvil cast her into a bedde and ″ they that commit aduoutrie vvith her shal be in very great tribulation vnlesse they do penance from their vvorkes ✠verse 23 and her children I vvil kil vnto death and al the Churches shal knovv * that I am he that searcheth the reines and hartes and I vvil giue to euery one of you according to his vvorkes ✠verse 24 But I say to you the rest vvhich are at Thyatira vvhosoeuer haue not this doctrine vvhich haue not knowen the depth ' of Satan as they say I vvil not cast vpon you an other vveight ✠verse 25 Yet that vvhich you haue hold til I come ✠verse 26 And he that shal ouercome and keepe my vvorkes vnto the end ″ I vvil giue him povver ouer the nations ✠verse 27 and * he shal rule them vvith a rod of yron and as the vessel of a potter shal they be broken ✠verse 28 as I also haue receiued of my father and I vvil giue him the morning starre ✠verse 29 He that hath an eare let him heare vvhat the Spirit saith to the Churches ANNOTATIONS CHAP. II. 1. Holdeth the seuen Much to be obserued that Christ hath such care ouer the Church and the Bishops thereof that he is said here to beare them vp in his right hand and to vvalke in the middes of them no doubt to vphold and preserue them and to guide them in al truth 2. Thy vvorkes labour patience c. Things required in a Bishop first good vvorkes and great patience in tribulation next zeale and sharpe discipline tovvard offenders
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
vvhere he is called the man of sinne Againe he must be one particular person not a nūber a succession or vvhole order of any degree of men because his proper name and the particular number and the characters thereof be though obscurely insinuated Vvhich reproueth the vvicked vanitie of Heretikes that vvould haue Christs ovvne Vicars the successors of his cheese Apostle yea the vvhole order of them for many ages together to be this Antichrist Vvho by his description here and in the said Epistle to the Thessalonians must be one special man and of a particular proper name as our Lord IESVS is And vvhosoeuer he be these Protestants vndoubtedly are his precursors for as they make his vvay by ridding avvay Christs images crosse and name so they excedingly promote the matter by taking avvay Christs cheefe minister that al may be plaine for Antichrist If the Pope had been Antichrist and had been reuealed novv a good many yeres sithence as these fellovves say he is to them then the number of this name vvould agree to him and the prophecie being novv fulfilled it vvould euidently appeare that he bare the name and number here noted for no doubt vvhen lie commeth this count of the letters or number of his name vvhich before is so hard to knovv wil be easie for he will set vp his name in euery place euē as we faithful men do novv aduance IESVS And vvhat name proper or appellatiue of al or any of the Popes do they finde to agree vvith this number notvvithstanding they boast that they haue found the vvhole order and euery of them these thousand yeres to be Antichrist and the rest before euen from S. Peter forevvorkers tovvard his kingdom 1◠The number 666. Forasmuch as the auncient expositors and other do thinke for certaine knowledge thereof no mortal mā can haue vvithout an expresse reuelatiō that his name cōsisteth of so many such letters in Greeke as according to their maner of numbering by the Alphabete make 666 and forasmuch as the letters making that number may be found in diuers names both proper common as S. Irenaeus findeth them in Latinos and Teitan Hippolytus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aretas in Lampetis some of this age in Ludérus vvhich vvas Luthers name in the Alman tōgue therfore vve see there can be no certaintie and euery one frameth and applieth the letters to his ovvne purpose and most absurd folly it is of the Heretikes to applie the vvord Latinos to the Pope neither the vvhole order in common nor euer any particular Pope being so called and S. Irenaeus the first that obserued it in that vvord applied it to the Empire and state of the Romane Emperour vvhich then vvas Heathen and not to the Pope of his daies or after him and yet preferred the vvord Teitan as more agreable vvith this admonition that it vvere a very perilous and presumptuous thing to define any certaintie before hand of that number and name And truely vvhatsoeuer the Protestants presume herein of the Pope vve may boldly discharge Luther of that dignitie He is vndoubtedly one of Antichrists precursors but not Antichrist him self CHAP. XIIII 2 Virgins follovv the Lambe vvhithersoeuer singing a nevv canticle 6. One Angel Euangelizeth the Gospel 8 an other Angel telleth the fall of Babylon 9 the third declareth their tormants that haue adored the beast Moreouer tvvo hauing sickles 15 one of them is commaunded to reape dovvne the corne 18 the other to gather the grapes as in vintage vvhich are troden in the lake of Gods vvrath verse 1 AND I looked behold a Lābe stoode vpon mount Sion and vvith him an hundred fourtie foure thousand hauing his name and the name of his Father vvritten in their foreheads ✠verse 2 And I heard a voice from heauen as the voice of many vvaters and as the voice of great thunder and the voice vvhich I heard as of harpers harping on their harpes ✠verse 3 And they sang as it vvere a nevv song before the seate and before the foure beastes and the seniors and no man could say ' the song but those hundred fourtie foure thousand that vvere bought from the earth ✠verse 4 These are they vvhich were not defiled vvith vvomen For they are virgins These folovv the Lambe vvhithersoeuer he shal goe These vvere bought from among men the first fruites to God and the Lambe ✠verse 5 and in their mouth there vvas found no lie for they are vvithout spot before the throne of God ⊢ ✠verse 6 And I savv an other Angel flying through the middes of heauen hauing the eternal Gospel to euāgelize vnto them that sit vpon the earth and vpon euery nation and tribe tōge people ✠verse 7 saying vvith a loud voice Feare our Lord and giue him honour because the houre of his iudgement is come and adore ye him * that made heauen and earth the sea and al things that are in them and the fountaines of vvaters ✠verse 8 And an other Angel folovved saying * Fallen fallen is that great Babylon vvhich of the vvine of the vvrath of her fornication made al nations to drinke ✠verse 9 And the third Angel folovved them saying vvith a loud voice If any man adore the beast and his image and receiue the character in his forehead or in his hand ✠verse 10 he also shal drinke of the vvine of the vvrath of God vvhich is mingled vvith pure vvine in the cuppe of his vvrath and shal be tormented vvith fire brimstone in the sight of the holy Angels and before the sight of the Lambe ✠verse 11 and the smoke of their tormentes shal ascend for euer euer neither haue they rest day and night vvhich haue adored the beast and his image and if any man take the character of his name ✠verse 12 Here is the patience of sainctes vvhich keepe the commaundements of God and the faith of IESVS ✠verse 13 And I heard a voice from heauen saying to me Vvrite Blessed are the dead which die in our Lord. ″ from hence forth novv saith the Spirit that they rest from their labours for their vvorkes folow them ✠verse 14 And I savv and behold a vvhite cloude and vpon the cloude one sitting like to the Sonne of man hauing on his head a crovvne of gold and in his hand a sharpe sickle ✠verse 15 And an other Angel came forth from the temple crying vvith a loud voice to him that sate vpon the cloude * Thrust in thy sickle and reape because the houre is come to reape for the haruest of the earth is drie ✠verse 16 And he that sate vpon the cloude thrust his sickle into the earth and the earth vvas reaped ✠verse 17 And an other Angel came forth from the temple vvhich is in heauē him self also hauing a sharpe sickle
of matters and disputation pag. 138. nu 3. p. 338. Al good Christians rest vpon their determinatiō p. 339. How the aunciēt fathers esteeme of general Councels p. 338. The decrees of Coūcels are diligently to be put in execution 336. and 339 marg Heretikes only blaspheme them and vvil not be tried by them pag. 336. nu 1. 338. 339. How later Councels alter the former p. 337. nu 13. 20. Heretical or Schismatical synodes p. 53. nu 20. 339. Counsels Euangelical Things not commaunded as necessarie but counseiled as the better p. 55. nu 14. 21. p. 296. nu 44. p. 440. tending to perfection followed by religious men p. 55. 114 m. See Vvorkes of supererogation Religious CROSSE The honour of the holy Crosse p. 273. 622. Called the signe of the sonne of man p. 69 m. The signe of the Crosse in blessing p. 213. 576. In Sacraments and other halovved creatures ibid Vvhy in our forehead 213. 712 marg 511 marg The Crucifixe or Roode with Marie and Iohn pa. 337. The vertue of the signe of the Crosse 112. nu 38. p. 577. The appearing thereof at the later day shal no lesse confound the Caluinistes then the Iewes pag. 69 marg D DAies distinction of daies 418. one day more sanctified then an other See Feastes and Festiuities The vveeke daies called feriae not by their prosane names 210. and 211 marg 701. Deacons The election of the 7 Deacons 304. 305. their office ibid. See Orders Deuotion vttered by external signes 23. marg 93 m. 198. 195. 219. nu 14. pag. 530. 652. 116. marg See Pilgrimage God is serued and adored in spirit notvvithstanding external deuotion 384 228. Deuotion falsely of the Protestants called superstition 343. marg 344. Deuotion tovvard Relikes and holy thinges a token of greater faith 23. marg 384. Holy vvomens deuotion 132. 162. Marie Magdelens deuotion 253. marg Zachaeus deuotion tovvard Christ 193. 195. Deuotion to see and to be neere to the B. Sacrament 195. Kneeling at Verbum caro factum est and Et homofactus est c. 216. 219. Doctors of the Church pag. 232. nu 34. Vve must haue regard to their doctrine pag. 636. marg 638. S. Augustines estimation of the holy Doctors pag. 638. nu 7. Their aureola or crovvne in heauen pag. 534. nu 1. pag. 665. The Heretikes contempt of them 490. See Heretikes Dulia See Adoration E ECclesiastical censures pag. 47. 433. nu 21. pag. 434. See Excommunication Ecclesiastical power and iurisdiction pag. 47. 222. 488. 493 marg See Bishop Clergie Elias yet aliue and shal be the precursor of Christs second cōming pag. 30. 50. 112. 719. Enoch also yet liueth 630. shal preache in Antichrists time vvith Elias 719. Eremites vvhy so called pag. 8. their profession and life ib commended by the example of Elias S. Iohn Baptist and Christ him self pag. 8. 112. 10. 30. 40. 90. 137 marg 200 marg Innumerable Eremites and Monkes in the primitiue Church pag. 40. See Monkes and Monastical life Excommunication a spiritual punishment pag. 434. nu 5. pag. 473. most terrible pag. 53. 247. nu 22. pag. 303. 434. 566. Vvhen and vvhere to be executed pa. 488. Excommunicate persons to be auoided pag. 435. 562. The Heretikes vse a certaine ridiculous excommunication pag. 247. Extreme vnction a Sacramēt 506. 652. The preparatiue to this Sacrament 101. marg F FAith See Iustification vvorkes Faith only doth not iustifie pag. 19. 25. nu 28. 54. marg 64. nu 11. 40. pag. 42 m 67. 74. nu 1. 42. pa. 67. 88. marg 118. and 119 marg 120 marg pag. 132. 138. nu 6. pag. 397. 504. 611. nu 9. pa. 633. 157 marg 178 ma. 230 marg 243. 663. 679. 681 marg 682. 703 marg 725. ma. 319 marg 341. marg 362. marg 158. 169. nu 28. pag. 263. 385. 388. nu 26. pag. 456. marg 457 marg 483. marg 517. and 524 marg 551 marg 564. marg S. Augustines vvhole booke de fide operibus against only faith 646. Only faith an old heresie pag. 314. nu 18. pag 379. 646. 654. S. Iames calleth such Heretikes vaine men and compareth thē to diuels 645. m. S. Paules doctrine cōcerning faith good vvorkes 378. He often ioyneth faith and charitie 587 marg 600 marg His vvordes of faith misconstrued by old Heretikes and nevv pag. 379. 389. 390. other Scriptures falsely alleaged for faith onely 100. 188 marg The Protestants special faith or vaine securitie of saluation pag. 403. 444. 445 marg p. 632. pag. 393. nu 24. p. 173 marg 663. 684. 410 marg 531. marg See Saluation The 7 Catholike Epistles vvritten against the heresie of only faith pag. 379. 640. 646. 674. Vvhy faith is so often named in the case of iustification 502. See Iustification In vvhat sense some fathers say Only faith pag. 646. Hovv it is said Beleeue only pag. 100. 161. marg Vvhat maner of faith doth iustifie pag. 334. marg 385. 393. 509. 632. nu 1. 6. pag. 646. nu 24. pag. 389 m. 502 m. Faith may be had and lost againe vvhich the Protestants deny 159. 410. marg 565. marg 606. ma. So may grace and charitie 702. The Apostles analogie or prescript rule of faith pag. 413. 612. To hold fast the first receiued saith of our Apostles and fathers p. 37. nu 25. p. 397. 423. nu 17. p 492. 496. nu 8. p. 584. 587. 591 to 678 m. 689. ma. and. nu 5. 10. 464 marg 489 m. 495 m. 502 m. 636 m. External profession of euery point article of faith p. 27. 28. nu 37. pa. 109. nu 35. 36. p. 176. 409. 630. nu 34. Neuters or indifferent men of no faith pa. 33. 706. One mans faith obtaineth for an other 22 marg 150. nu 20. The more deuotion the greater faith See Deuotion To beleeue vvithout sensible argumēt or reason is a more blessed thing 275 marg 382 marg Fastes or Fasting An acte of religion p. 135 marg 142. Meritorious pag. 43. 466. A worke of iustice p. 15 marg The force thereof 111 marg Prescript daies of fasting 43. 330. 507. Imber daies p. 25. nu 38. p. 154. nu 12. p. 330. Aërius the Heretike p. 330. Fasting from certaine kindes of meates p. 43. nu 11. 18. pag. 106. 135 marg 330. nu 3. p. 417. 418. 574. 575. 582. nu 23. S. Iohn Baptist and the Nazarates 135 marg Scriptures grosly abused by the protestants against the Churches fastes p. 43. 106. 417. 418. 441. 442. 540. 541. 573. m. 574. marg and nu 3. p. 575. 596. m. Heretical fasting p. 142. nu 37. pa. 541. 574. The Lent fast the origin thereof pag. 10. 90 nu 12. It is sinne not to fast the lent p. 10. It is an Apostolical tradition ibidem and 145 marg It is the imitation of our Sauiours fasting p. 10. By keeping thereof true Christians saith S. Aug. are knowen from infidels ibid. The Doctors sermons of Lent fast ib. Publike
may be broken and otherwise emploied 78. nu 10. pag. 92. nu 25. Sainctes know our doings hartes heare our praiers 64. 184. 186. m. 187. 428. 457. m. They are as Angels 198. They may be present with the liuing 49. 110. m. at their ovvne toÌ„bes monumeÌ„ts 711. Praying to Saincts that they pray for vs. 380 m. 186. 304. 471. 668 at large 679. 709. 711. 717. 309. m. They are our mediators an aduocates without any derogatioÌ„ to Christ 471. 568. 678. 679. 714 m. How Christ is our only Mediator and only Aduocate 568. 678. 679. The conclusion of al praiers is Per Christum Dominum nostrum 265 marg The Protestants arguments ansvvered 409. 607. 608. 611. nu 9. 568. 678. Vigilantius their father founder of this heresie refuted by S. Hierom 711. Hovv S. Hierom saith that Christ his Saincts are euery where ibidem Their Festiuities or holidaies 7. nu 16. 75. m. 507. at large 668. Their memories or commemorations in the sacrifice of the Masse 332. 454. 726. Canonizing of Saincts 7. Their miracles 33. nu 24. See Miracles Relikes The great honour of Saincts and that it is no derogation to Christs honour 55. nu 28. pag. 350. nu 16. pag. 553 marg 577. 601. 653. 703 marg 704. 714 marg 720 marg 742 marg They are patrones of men and countries 404. They are called sauiours redeemers c. vvithout derogation to Christ 569. 577. 653. 308 marg our hope 548 marg God and our Ladie saue vs the like speaches 337. 700. To beleeue in Saincts 409. nu 14. pag. 601. Saluation No man sure of his saluation but in hope 263. 394. 402. nu 16. pag. 403. 418. 433. 444. 493. 530. 393. marg See F. The Protestants special faith Satisfaction See Penance Satisfactorie vvorkes of one for an other 474. 485. 538. Satisfaction enioyned 143 m. Schisme Prefigured in the Ievves Schismatical temples 166. 227. 228. 448. in Ieroboams calues and altars 448. in Corè Darhan Abiron 482. 695. contrarie to the vnitie of the Church 456 501. nu 9. pag. 519. 520. detestable and sacrilegious 520. The beginning of al Schismes 426 marg In schisme no vvorke auailable to saluation 14. nu 24. pag. 180. 263. nu 4. pag. 457. num 1. See Church Schismatikes Schismatical seruice sermons to be auoided 94. 482. 590. 225 marg Specially the Communion 442. 447. 448. See Heretike and Heresie Scandal 112 marg 356. 386 marg Scripture Canonical and not Canonical discerned and iudged by the Church 499. 500. See pag. 2 after the preface S. Augustines sentences cited at large The Scripture and Church Whether is elder and of more authoritie 500. The Protestants deny many bookes of the Scripture because they are repugnant to their heresies See Heretikes They many vvaies corrupt the Scriptures See Heretikes Priuate Phantastical interpretatioÌ„ of Scriptures 669. 672. Al Heretikes and the Diuel him self alleage Scriptures but falsely p. 5. nu 25. p. 11. nu 6. p. 34. 145 m. 162. nu 20. p. 261. 402. 14. nu 35. 39. pa. 613. 645. 651. nu 12. p. 646. nu 21. p. 682. 711. 740. VvomeÌ„ great tatlers talkers of Scripture 568. Not the great talkers and hearers thereof but the doers are blessed 698 m. The Scripture is ful of profound senses 232. 508. hard to vnderstand 151 marg 311 marg 558. nu 6. pag. 613. nu 4. pag. 672. 673. 661. nu 19. p. 662 marg 740. S. Paules epistles hard about iustification by faith and therfore misconstrued of old and new heretikes 389. 646. 672. The Epistle to the Romanes hard concerning predestination 404 marg The difficultie of the Apocalypse 699. The Protestants count al Scriptures easie for euery maÌ„ to vnderstand by his priuate spirit therfore they reiect the Doctors expositioÌ„s admit nothing but Scripture 672. Their folish distinction that S. Paules epistles are not hard but the matter he vvriteth of ibid. The self same scriptures alleaged by the old heretikes and the Protestants and answered by the fathers long agoe 444. nu 5. pag. 575. 646. 711. 712. The Scripture coÌ„sisteth in the true sense therof which is only in the Cath. Church 477. nu 6. p. 669. nu 20. The bare letter killeth both Iew Heretike 477. They searche not the Scriptures deepely but superficially 232. Vvho be the litle ones that best vnderstand the Scriptures 30. nu 25. p. 169. nu 21. The auncient fathers humilitie in reading and expounding the Scriptures 67â— 5â—8 661. nu 19. pag. 699. Catholike Doctors only are right handlers of the Scriptures 590. The curse for adding and diminishing thereof and that it pertaineth to heretikes not to Catholike expositors 45. The interpretation of Scripture is called prophecie 413 marg when the same is according to the rule of faith ibid. Of the translating and reading the holy Scriptures in the vulgar tongue of the difficultie of them vvith what humilitie they ought to be read of many others pointes concerning the sacred Scriptures see the Preface to the reader The text corrupted by old heretikes 684. 687. Scriptures haue not only a literal sense but also a mystical and allegorical 7. nu 15. pag. 508. 607 marg 614 marg The ProtestaÌ„ts deride the mystical interpretations of the auncient Doctors 614 marg The people may not iudge of the sense of Scriptures or of their Pastors expositions 344. The comfort and profite of Christian Cathol men in reading and hearing the Scriptures 344. 419 marg 592. Vvhat they finde in searching the Scriptures 230. Not only Scriptures but tradition also 622. marg 559. 592. 279 marg 678 marg 717 marg The Apostles and Churches precepts 336 marg See Tradition The Churches order in reading the Scriptures in her diuine Seruice See CHVRCH Secte taken sometime in good part but novv in the euil 373. 362 marg Simonie vvhat and vvhy so called 314. Vvhat a heinous sinne ibid. nu 22. Sinne original actual 395. nu 14. 676. nu 7. Al conceiued and borne in original sinne Christ excepted and his B. mother 395. No man liueth vvithout sinne 676. nu 8. pag. 16. S. Augustine excepteth our B. Ladie ibidem Sinnes mortal and venial 14. 16. 385. 643. 676. Not God but the Diuel is author of sinne 36 m. See God Hovv the Diuel sinned from the beginning 682. CoÌ„cupiscence cause of sinne 642 m. Al sinne procedeth of three special things mentioned by S. Iohn 677 marg The lavv did not cause sinne 395. 398 m. Mortal sinne excludeth grace and iustice 682. Venial sinnes consist vvith grace and true iustice 676. Examples of venial sinnes 676. How they are taken away without any Sacrament 258. they may be forgiuen after death 94. Al remission of sinnes is by the Passion of Christ 676. Many secundarie meanes instruments of remission by which the Passion of Christ is applied 676. Vvhat is meant by Sinnes couered and not imputed 392. Sinnes against the holy Ghost 33. nu 31. Sinnes crying
It remitteth venial sinnes Confessing of Christ and his truth Act. 9. The Gospel on the 2. Sunday in Aduent Luc. 7 18. Esa 35 5. 61 1. Mal. 3 1. Luc. 16 16. Mal. 4 5. Luc. 7 31. Mt. 3 4. Luc. 10 13. Luc. 10 21. The Gospel vpoÌ„ S. Matthias day Feb. 24. and vpon S. Francis day Octob. 4. and for many Martyrs Eremitical life Elias Penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dionys Eccl. hier c. 3. in initio Mt. 18. â— The commaundements possible Mr. 2 23. Lu. 6 â— 1. Re. 21 4. Leu. 24 9. Nu. 28 9 Ose 6 6. ⸬ See the annotatioÌ„ chap. 9 13. Mr. 3 1 Lu. 6 6. Es 42 1 Luc. 11 14. Mar. 3 22 ⸬ Therfore the Kingdom of heretikes can not possibly stand because it is alwayes ful of diuisioÌ„ and dissension ⸬ It is a mans owne free wil and election to be a good tree or an il tree to bring forth good fruites or bad S. Augustine vpon this place li. 2. c. 4 de actis cum Fâ—lic Manichaeâ— THE GOSPEL vpon vvenesday the first weeke of Lent Ion. 2 â— Ion. 3 5. 3. Reg. 10 1. Luc. 11. 24. 2. Pet. 2 20. Mar. 3 31. The Gospel vpoÌ„ the day of the Seuen Brethren c. Iulij â—0 Luc. 8. 20. Neuters in religion Ep. â—8 Final impenitence Remission of sinnes in the Church Purgatorie Al Heresies alleage Scriptures Mr. 4 1. Lu. 8 4. ⸬ When Gods word is preached they proprely haue eares to heare that haue hartes to obey and they hearing do not heare which heare by sense of their body and obey not by consent of their hartes Aug. de dono perseu c. 14. Luc. 10 23. The Gospel vpoÌ„ the 5 Sunday after the Epiphanie The Gospel vpoÌ„ the â— Sunday after the Epiphanie Mar. 4 30. Luc. 13 18. Psa 77 2. ⸬ Nor God then but the Diuel is the author of all euil The Gospel for Virgins other holy women ⸬ Here also are signified good and bad in the Church Mr. 6 1. Luc. 4 16. Difference of merites and rewardes God is not the author of euil Iren. apud Euseb li. 5. c. 19. Calu. li. 2 Instit c. 4. Good and euil in the Church Mar. 6 14. Lu. 9 7. 3 19. ` brother Philips ⸬ A wicked and rash othe and more wickedly fulfilled because an vnlawfull othe bindeth no maÌ„ ⸬ S. Iohns disciples at this time had wel learned their duety toward Christ Mar. 6 31 Lu. 9 10 Io. 6 2. The Gospel vpon the Octaue of S. Peter and S. Paul Iulij 6. Mar. 6 46. Io. 6 16. ⸬ NotwithstaÌ„ding the infirmities of them that gouerne the Churche yet Christ sustaineth them and holdeth them vp yea and by them whatsoeuer they are he vpholdeth and preserueth his Church ⸬ See before chap. 9 20. Hiero. in Epitaph Paula c. 6. Sacrilege against holy Relikes Eremites Peters Primacie Mr. 7 1. The Gospel vpoÌ„ wensday the 3. weeke in Lent Exo. 20 12. Leu. 20 9. Esa 29 13. The Gospel vpoÌ„ Thursday the fifth weeke in Lent Mr. 7. 25. ⸬ It were a straunge case that Christ should commend in this woman a sole faith without good workes that is to say a dead faith such as could not worke by loue and which S. Iames doubted not to call the faith not of Christians but of Diuels Aug. de Fid. Op. c. 1â— Mr. 8 1. ⸬ Here we see againe that the people must not be their owne caruers nor receiue the Sacraments or other spiritual sustenance immediatly of Christ or at their owne haÌ„d but of their spiritual gouerners 1. Cor. 14. The difference betwene the Iewish traditions here reprehended and the Churches Apostolical traditions â— Thes 2 15. 1. Cor. 11. * Act. 15. a Aug. Ser. de teÌ„p 251. See 1. Cor. 16 2. b Epiph. har 75 c Hiero. ep 54 ad Marcel coÌ„t Mont. * Luc. 2 37 Tob. 12. Iudith c. 8 Esth 4. Luc. 10 16 * Mat. 18 17. Difference of meates Catholike abstinence Gen. 3. Mar. 8 12. Luc. 12 54. Mat. 12 39. Mar. 8 14. Lu. 12 1. Mat. 14 17. 15 34. The Gospel vpoÌ„ SS Peter and Paules day Iun. 29. And in Cathedra Petri Roma Ian. 18. Antiochia Febr. 22. And Petri ad vincula Aug. 1. And on the day of the creation and coronation of the Pope and on the Anniuersarie thereof Mar. 8 27. Luc. 9 18. Io. 1 42. ⸬ That is a Rocke Io. 21 15. ⸬ This word in Hebrew signifieth an aduersarie as 3 Reg. 5 4. and so it is taken here THE GOSPEL for a Martyr that is a bishop Mar. 9 1 Luc. 9 27. OF PETERS PRIMACIE Hilar. can 6 in Mat. li. 6. de Trinit Chrys ho. 55 in Mat. Basil li. 1 adu Eunom PETER Cyril li. â— c. 12 Com. in Io. Hilar. in hunc loâ—uÌ„ Basil li. de poenit 2 Mt. 5. 14. 3 Luc. 22. 19. Thou art Cephah and vpon this Cephah rocke Aug. li. 1 retr c. 21. 〈…〉 in Ps 69. de verb. Do. sec Io. ser 49. ser 15. 16. 26. 29 de Sanctis Annot in Iob c. 30. * Theodor. li. 5 haer Fabul c. de poenit Hiero. ep 7 to 2. Psal cont part Donat to 7. Leo ep 89. Psal cont part Donati De vtil â—â—ed c. 17. Cyp. epist 73. Greg. li. 4. ep â—2 ind 11. The dignities of the keies Apoc. 1. Esa â—2 22 Esa 22. Apoc. â— Good workes Freewill The TRANSFIGVRATION of our Lord celebrated in the Church the 6. of Aug. Mr. 9 2. Luc. 9 28. 2. Pet. 1 17. The Gospel of the said feast of the 2. Sunday in Lent and on the Saterday before Mal. 4 5. Mar. 9 14. Luc. 9 37. Mr. 9 31 Luc. 9 44. ⸬ These didrachmes were peeces of money which they payed for tribute ⸬ This stater was a double didrachme and therfore was payed for two Christ can exhibite his body vnder what forme he list Saincts after their death deale with and for the liuing Holy places 2. Pet. 1 18. Exo. 3 â— Deuotion and Pilgrimage to the same The holy land Elias Luc. c. 17. Mal. 4 5. True miracles onely in the Cath. Church Mt. 10. 1. Cor. 13. Hiero. in vita S. Hi lariâ—nis Niceph. li. 6 c. 17. Gregorius Than maturgus Prayer and Fasting Greg. Niss de vit Gregorij The priuileges and exemptions of the Clergie Peters praeminence Mr. 9 34. The Gospel on Michelmas day Septemb. 29. And vpon his Apparition Maij 8. Luc. 9 46. ⸬ Humility innocencie simplicity coÌ„mended to vs in the state and person of a childe Mr. 9 42. Lu. 17 2 Mt. 5 30 Mar. 9 43. Luc. 19 10. Lu. 15 4 Luc. 17 3. The Gospel vpoÌ„ Tuesday the 3 weeke in Lent Deu. 19 15. ⸬ That is as S. ChrysostoÌ„ here expoundeth it tell the Prelates and cheefe Pastours of the Church for they haue iurisdiction to binde and loose such offenders by the wordes folowing v. 18. ⸬ Al ioyning together in the vnity of Christes Churche in Councels
themselues 2 Cor. 2 16 Holy vvidowhod 1 Cor. 7. Fasting an act of religion Dutiful obedience to parents THE SECOND part The preparation that vvas made to the manifestation of CHRIST The Gospel vpoÌ„ Imber Saturday in Aduent And on the 4 Sunday in Aduent Mt. 3 1. Mr. 1 1. ⸬ Penance prepareth the way to Christ Esa 40 3. Mt. 3 7. ⸬ Fruites of penance be workes satisfactorie ⸬ A man vvithout good workes is vnfruitful and shal be cast into euerlasting fire ` is ⸬ Almes counseled or enioyned for sinnes and to auoid damnation ⸬ Iohn was so holy that many might by errour easily thinke he was Christ Mt. 3 11. Mr. 1 8 ⸬ How say then the Heretikes that the Baptisme of Christ is of no greater vertue then Iohns ` coÌ„meth Io. 1 26. Act. 1 5. 11 16. 19 4. Mat. 14 3 ` brother Philips Mar. 6 17. Mt. 3 13. Mr. 1 9. Io. 1 32. ⸬ Beza boldly wipeth out of this Gospel these wordes vvho vvas of Cainan though al the Greeke copies both of the old Testament of the new haue the wordes with ful coÌ„sent whereby vve learne the intolerable saucines of the Caluinists and their coÌ„tempt of holy Scripture that dare so deale with the very Gospel it self The reconciliation of Matthew and Luke in our Sauiours petigree Mt. 4 1. Mr. 1 12 ⸬ The Churches fast of 40 daies called LeÌ„t coÌ„meth of this is an Apostolical Tradition Clem. Constit Apost li. 5 c. 13. Hier. ep ad Marcal â—du erro MoÌ„tani Leo ser 6 et 9 de Quadrages Deuter. 8 3. Deu. 6 13 10 20. ⸬ See the Annot in S. Matthew c. 4 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 90 11. ⸬ If the Diuel him self alleage Scripture against Christ no maruel that Heretikes do so against Christs Church Deut. 6 16. THE third part of Christes manifesting him self by preachiÌ„g and miracles specially in Galilee Mt. 4 12. Mr. 1 14 Mt. 13 54. ⸬ Our Sauiour vsed to preach in their Synagogues Mr. 6 1. Io. 4 43 Esa 61 1 ⸬ He had a maruelous grace and an extraordinarie force in mouing the harts of his hearers The Gospel vpon Munday in the 3 vveeke of Lent 3 reg 17 9. 4 reg 5 14. Mat. 4 13. 7 28. Mr. 1 21 Mat. 8 14. The Gospel vpon Thursday in the 3 vveeke of Lent And vpon Saturday in Vvhitson-vveeke Mr. 1 30 The diuels tentations Miracles at one place and not at an other Christs body conteined in place aboue nature The Apostles left their vviues The Gospel vpoÌ„ the 4 Sunday after Pentecost Mt. 4 18. Mar. 1 16. Mt. 8 2. Mar. 1 40. ⸬ See S. Mat. Annot. c. 8 4. Leu. 14 2. Mt. 9 2. The Gospel vpoÌ„ Friday in whitsonvveeke Mr. 2 3. Mt. 9 9. Mr. 2 14 The Gospel vpoÌ„ S. Matthevves eue SepteÌ„b 2â— Mat. 9 14. ⸬ Christ came not to call those who presume of their owne iustice and that couÌ„pt them selues to haue no neede of Christ Mar. 2 18. ⸬ See S. Mat. Annot. c. 9 14. Lu. 5 33. Peters ship Peter fishing Act. 2 41. 4 4. Peters coadiutors Peters preeminence in fishing for 〈◊〉 soules Zeale of soules The intercessioÌ„ of others In catena S. Thomae Priests do remit sinnes Io. 20 23. Hiero. in Mat. 9. Forsaking al and folovving Christ Athan. in vit S. Antonij August coÌ„fes li. 8 c. 12. Bonau in vit S. FraÌ„cisci ⸬ S. Hierom ep 1 ad Nepotia vvriteth of him self that being at CoÌ„stantinople he asked his maister Gregorie Nazianzene the famous Doctor then Bishop there what Sabboth this vvas who by his answer declared that it was very hard to tel neither is it yet knowen to the best learned Yet the Protestants are wont to say Al is very easie Mt. 12 1 Mr. 2 23 1. Re. 21 4. Leu. 24 9. Mt. 12. 10. Mr. 3 1. The Gospel vpoÌ„ S. Bartlemewes day Mt. 10 1 Mr. 3 13 6 7. Lu. 9 1. The Gospel vpoÌ„ Alholowes eue And for many Martyrs Mt. 5 2. 6 7. ⸬ That is to euery one iustly asking For that vvhich is vniustly asked may be iustly denied Aug. li. 1. c. 40. de Serm. Do. in monte The Gospel vpon the first Sunday after Pentecost ⸬ He buildeth right surely that hath both faith and good vvorkes he buildeth on sand that trusteth to his faith or reading or knovvledge of the scripture and doth not vvorke or liue accordingly Heretikes vnderstaÌ„d not the Scriptures The Churches praiers at the times of giuing holy Orders Calu. Inst li. 4 c. â— The name and dignitie of Apostles Ps 108 8. Act. 2 20. Eph. 1 20. Act. 〈◊〉 1 Cor. 12. Eph. 4 11. 1 Cor. 9 2. Phil. 2 25. Luc. 4 18. Hebr. 3 1. Peters preeminence Al persecution for Christ is a blessing The vanitie of Heretical preachers Against vsurie Mt. 8 5. ⸬ See the Annotations vpon S. Matth. c. 8 8. The Gospel vpoÌ„ the 15 Sunday after Pentecost And vpoÌ„ Thursday in the 4 vveeke of Lent And for S. Monica S. Augustinâ— mother Maij. 4. Mt. 11 2 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 35 5. 61 1. ⸬ Pauperes euangelizantur that is to the poore the Gospel is preached and they receiue it Mt. 11 7 ⸬ Marke this vvel concerning Iohns apparel and diet See the Annotations vpon S. Matth. c. 3 4. Mal. 3 1 ⸬ As they that conteÌ„ned Iohns baptisme despised Gods counsel and wisedoÌ„ so much more they that make no accoumpt of the Sacraments of the Church despise Gods counsel and ordinance touching their saluation to their owne damnation Mt. 3 4. The Gospel vpoÌ„ S. Marie Magdalens day Iul 22. And vpon Thursday in Passion weeke And vpoÌ„ Imber Friday in Sept. ⸬ A perfect paterne of true penance in this vvoman vvho sought of Christ vvith opeÌ„ teares other strange vvorkes of satisfaction and deuotion remission of her sinnes ⸬ Not only faith as you may perceiue but loue or charitie obtaineth remission of sinnes ⸬ As the Pharisees did alwaies carpe Christ for remissioÌ„ of sinnes in earth so the Heretikes reprehend his Church that remitteth sinnes by his authoritie Building of Churches Monasteries c. Exteriour signes of more then common deuotion Iustification attributed not to faith onely Mr. 16 9. c aliae multae Mt. 13 1. The Gospel vpoÌ„ the Sunday of Sexagesine Mr. 4 1. Es 6 9. ⸬ See the Annotations vpon S. Matthevv c. 13 14. ⸬ Against the Heretikes that say faith once hat can not be lost and that he vvhich novv hath not faith neuer had ⸬ He did not here disdainfully speake of his mother but teacheth that our spiritual kinred is to be preferred before carnal cognation Hilar. in 〈◊〉 Mat. Mt. 8 23. Mar. 4 36. c complebantur ⸬ See the Annotations vpon S. Matthevv c. 8 24. Mt. 8 28 Mr. 5 1. Mt. 9 18 Mr. 5 22. ⸬ See the Annotations vpon S. Matthew c. 9. 19. ⸬ It is an euideÌ„t signe of prerogatiue that Peter only is named
so often as cheefe of the company Mar. 1 36. Act. 5 29. Luc. 9 12. Mar. 16 7. 1 Cor. 15 5. ⸬ See the Annotations vpon S. Marke c. 5 36. Holy women that folowed Christ 1 Cor. 9 5. 1â— The brethren of Christ Hiero. coÌ„t Heluid C. 9. IbideÌ„â— 8. A third place after this life The Gospel vpoÌ„ Thursday in whitsoÌ„ weeke ⸬ To coÌ„maund Diuels and diseases either of body or soule is by nature proper to God onely but by Gods gift men also may haue the same euen so to forgiue sinnes Mt. 10 1 Mr. 3 13 6 8. ⸬ A great fault to reiect the true preachers or not to admit them into house for needful harbour and sustenance Mt. 14 1 Mar. 6 14. Mt. 14 13. Mar. 6 31. Io. 6 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Here you see that he blessed the things and not only gaue thanks to God See Annot. Marci c. 8 7. ⸬ The miraculous prouideÌ„ce of God toward such as folow Christ into deserts prisons banishment or whithersoeuer Mt. 16 13. Mar. 8 27. The TRANSFIGVRATION Mt. 17 1 Mr. 9 1. 2. Pet. 1 17. Mt. 17 14. Mar. 9 17. ⸬ Incredultie hindereth the effect of Exorcismes and other miraculous power giuen to the Church ⸬ Desire of preeminence is an humane infirmitie ofteÌ„ euen among the good Against which Christ teacheth humility but forbiddeth not Superiority Mt. 18 1 Mar. 9 34. Mar. 9 38. ⸬ There be some that folow not Christ precisely in life and doctrine of whom we may make our aduaÌ„tage to the propagation of Christes honour and religion wheÌ„ they doe any thing for the aduaÌ„cemeÌ„t thereof of what intention soeuer they doe it Philip. 1 15. ` them as Elias also did Mt. 8 19. ⸬ This man would haue folowed him for temporal commodities and therfore was not suffered The Transfiguration Io. 4. 9. Schismatikes â— Re 〈◊〉 â—7 Tob. â— Desire of reuenge Act. 5. The Churches seueritie Looking backe ⸬ As the twelue Apostles did represent the higher degree of the clergie called Bishops so these Seuentie tvvo beare the figure of the inferiour clergie called Priests Beda The Gospel vpoÌ„ S. Markes day and S. Lukes 1. Tim. 5 18. ⸬ Differences of paines and damnation in Hel according to the differences of demerites Aug. li. â— c. 5. cont Iulian. ⸬ True penance not onely to lead a new life but to punish the body by such things as here be recorded for the il life past ⸬ It is al one to despise Christ and to despise his Priests and Ministers in the the Catholike Church to refuse his doctrine theirs The Gospel vpoÌ„ 12 Sunday after PeÌ„tecost Deu. 6 5 Leu. 19 18. ⸬ S. Augustin saith that the Apostle 1. Cor. 9. according to this place did supererogate that is did more then he needed or was bound to doe when he might haue required al duties for preaching the Gospel but would nor li. de ep Monach. c. 5. whereof it coÌ„meth that the workes which we doe more then precept be called workes of Supererogation whereby it is also euident against the ProtestaÌ„ts that there be such workes See Optatus li. 6. cont Parâ—â—n how aptly he applyeth this parable to S. Paules counsel of virginitie 1 Cor. 7 as to a worke of supererogation ⸬ Superogaueris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The Gospel vpon the AssumptioÌ„ of our Lady Aug. 15. The humble vnlearned Catholike knovveth Christ better then the proud learned Heretike The commaundements possible to be kept Conc. Araus â— cap. 25. to 1. The parable of the vvounded man explicated Conc. CoÌ„c Trid. Sest 6. c. 1. The Contemplatiue or Religious life better then the Actiue and secular Vovves and votaries Mt. 6 9. The Gospel in Maioribus â—itanijs on S. Markes day and in the Rogation daies And in a votiue Masse against the Pagans The Gospel in a votiue Masse for sinnes Mt. 7. 7. Mt. 12 22. The Gospel vpoÌ„ the 3 Sunday in Lent Mr. 3 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ This finger is the spirit of God Mt. 12 28. c nouissima siunt b The Gospel vpon Assumption eue and in a Votiue of our Lady betwene Candlemas and Easter and betwene PeÌ„tecost and Aduent ⸬ The said mother of God in that also was blessed that she was the temporal meanes minister of the IncarnatioÌ„ but much more blessed in that she continued the perpetual keeper of his word Beda Aug. tract 19. in Ioan. Mt. 12 29. Ion. 2 2. 3 Reg. 10 1. Ion. 3 5. ⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke that the great penance of the Niniuites Ionae 3 is here expressed by this Greeke vvord See Annot Mat. 3 2. The Gospel for a Confessor that is Bishop Mt. 5 15. Mar. 4 21. Mt. 6 22. Mt. 23 25. c Quod superest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel for many Martyrs ⸬ Not the building of the Prophets monuments is condemned but their imitation of their fathers that slew the Prophets Ambros Gen. 4 8 2. Par. 24 22. Beda vpon this place Our B. Lady The signe of Ionas Ecclci 3 33. The force of almes Dan. 4 24 Tob. 4 12 11. 9. Mat. 25. 35 42. The Lavvyers and Priests of the old Testament Mr. 10 26. Mar. 4 22. ⸬ The feare of Hel also is profitable contrarie to the protestaÌ„ts teaching securitie of saluation and that feare of Hel maketh men hypocrites Mt. 10 32. Mar. 8 38. Mt. 12 33. ⸬ See Annot. Mt. 12 32. Mr. 3 28 Mt. 10 19. Mar. 13 11. ⸬ Giue it to the poore that shouldst thou do saith S. Basil ⸬ A goodly warning for al riche men Mt. 6 25 ⸬ He forbiddeth not coÌ„petent prouideÌ„ce but to much carefulnes See Annot. vpon S. Matth. c. 6 25. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The Gospel for S. Paulinus Iun. 22. And for a CoÌ„fessor that is not a Bishop ⸬ It was litle at the begining is stil in coÌ„parison of al the reprobate but in itself very great as in the parable of the great tree that grew of the litle mustard seed Mt. 13. Mt. 6 20. b The Gospel for a CoÌ„fessor that is not a Bishop ⸬ To girde our loines is to keepe chastitie and coÌ„tinencie Gregor ho. 〈◊〉 Mt. 24 43. Mt. 10 34. ⸬ He meaneth the naughtie peace that is betvvene vvorldlings sinners the agreement that is in inâ—idelity in Heresie or in any other vvickednes he came to breake this peace See Annot. Matth. c. 10 34. Mt. 16 2 ⸬ See Annot. Mt. 5 25. Mt. 5 25 Open confessioÌ„ of our faith The holy Ghost teacheth euery vnlearned Catholike to giue sufficieÌ„t reason of his faith The dealing of Clergie men in vvorldly affaires In vita c. 19. Li. de op Monach. c. 29. Meritorious vvorkes Almes ⸬ Or as it is vttered in other places do penaÌ„ce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which in the new Testament signifieth perfect repentance See AnnotatioÌ„s Mat. 3 2. 11 21. ⸬ Nisi poenitentiam habueritis
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
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
effectual blessing of the bread and working the multiplication thereof Exo. 16 4. 14. ⸬ why we keepe the hebrue word Amen translate it not See the Annot. c. 8. vers 34. Ps 77 24. The Gospel in the AnÌ„iuersarie of the dead The Gospel vpoÌ„ Imber vvenesday in vvhitson-vveeke Esa 54 13. The Gospel in a daily Masse for the dead Mt. 26 26. Mr. 14 22. Lu. 12 19. 1. Cor. 11 24. The Gospel vpoÌ„ CORâ—VS CHRISTI day Io. 3 13. Why Christ is called bread beleeuing eating Ierem. 11 19. Gen. 49. 11. What signifieth The true bread Lu. 24 35. The B. Sacrament called bread Act. 2 42. 20 7. 1 Cor. 10. God draweth vs vvith our free wil. Aug. cont duas Ep. Pelag. li. 1 c. 19. Ser. 2 de verb. Ap. c. 2. The manifold preemineÌ„ces of the B. SacrameÌ„t aboue Manna In the B. Sacrament Hovv is a Iewish word The real presence Ser. 6 de ieiun 7. mens Receiuing in both kindes not necessarie The Sacramental receiuing of Christs body not alwaies necessarie to saluation Li. 1 de pec merit c. â— The true morning of S. Augustin vvordes touching infants receiuing of the B. Sacrament CoÌ„â— Trid. Ses 21 c. 4. Cyril li. 4 c. 14 15. The effects of the B. SacrameÌ„t both in our body and soule Tertul. de resur â—ar nu 7. Li 4 c. 34. Nyss in orat catech magna The B. Sacrament is the true Manna vvater of the rocke CoÌ„â— Trid. Ses 21 c. 1. The vvhole grace and effect thereof in one kinde and therfore the people not defrauded ReceiuiÌ„g in one or both kindes iÌ„differeÌ„t according to the holy Churches appointment Ep. 118 c. 6 ad Ianuarium Authoritie of Scriptures and the Primitiue Church for receiuing in one kinde Lu. 24 35. The causes of the Churches practise ordinaÌ„ce coÌ„cerning one kinde The Priests that say Masse must receiue both kindes Lu. 22 19. 1 Cor. 11. 1 Cor. 10 18. Christ insinuateth that faithles meÌ„ shal not beleeue his presence in the B. Sacrament because he is asceÌ„ded The Capharnaites grosse vnderstanding of Christs flesh to be giuen or eaten And hovv his flesh doth profit and not profit August de Doct. Chr. li. 3 c. 13. Christs flesh giueth life because it is the flesh of God man Li. 4 c. 23 in Io. Ignatius apud Theodor dial 3. Iudas the cheefe of them that beleeue not the real presence * vers 64. Heretikes beleeue nor the real presence because they see bread and wine as the Iewes beleeued not his Godhead because of the shape of a poore man The disciples reuoltiÌ„g at Christs wordes proue that he spake not metaphorically as at other â—imes As Iudas of al vnbeleeuing heretikes so Peter beareth the person of al beleeuing Catholikes namely in the B. Sacrament * Cypr. ep 55. nu 3. Tract 27 in Euang. Io. ` in Galilee The Gospel vpoÌ„ Tuesday in Passion weeke ` in Iurie ⸬ Scenopégia Leu. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the feast of Tabernacles which the Iewes kept froÌ„ the 7 octob for eight daies together by Gods commaundement for a memorie that their fathers dwelt by Gods protectioÌ„ fourtie yeres in tabernacles or tentes and not in houses comming out of AEgypt See Leuit. 23 34. Leu. 23 34. ` I vvil not yet goe vp The Gospel vpoÌ„ Tuesday in the 4 weeke of Lent ⸬ The vvay to come to knovv the truth is to liue vvel ⸬ It is spoken of Antichrist specially and it is true in al Heretikes August tract 29. in Euang Io. Io. 5 18. ⸬ No maruel vvhen these speake thus to Christ him self if Heretikes call his vicar Antichrist Leu. 12 3. Gen. 17 10. ` cheefe Priests The Gospel vpoÌ„ MuÌ„day in Passion vveeke Io. 13 33. Leu. 23 36. Ioel. 2 28. * Act. 2 1. ⸬ This was fulfilled on whitsunday Act. 2 afterward alvvaies by imposition of hands in the Sacrament of Confirmation visibly in the primitiue Church and inuisibly to the end of the world Ps 131 11. Mich. 5 2. ⸬ Christ hath some good alwaies euen amoÌ„g the vvicked which secretly serue him and by vvise delaies auert the execution of vniust lawes against him and his people as Nicodemê° and Gamaliel Io. 3 2. The Gospel vpoÌ„ Saturday the 3 Weeke of Lent Leu. 20 10. ⸬ We can not conueniently reprehend or coÌ„demne other mens faults if our selues be guilty of the same or other greater Cyril in Io. See Annot. Mt. 7 1. ⸬ S. Augustine by this example of our Maister proueth that Clergie men specially should be giuen much to mercie and that they ought ofteÌ„ as the cause and time require to get pardoÌ„ of the secular Magistrates for offenders that be peniteÌ„t Ep. 54. b The Gospel vpon Saturday the 4 weeke in Lent Deu. 17 6. 19 15. The Gospel vpoÌ„ Munday in the 2 weeke of LeÌ„t ⸬ So read S. Cyril S. Ambrose S. Augustine expounding it of Christes person that he is the beginning or cause of al creatures ⸬ Onely faith is not sufficient without perseuêrance or abiding in the keeping of his coÌ„maundements Ro. 6 16 2 Pet. 2 19. ⸬ Man was neuer without free wil but hauiÌ„g the grace of Christ his wil is truely made free as S. Augustine saith from seruitude of sinne also tract 41 in Euang. Io. ⸬ Not onely faith but good workes also make men the childreÌ„ of Abraham according as S. Iames also speaketh of Abrahams workes c. 2. ⸬ S. Augustine compareth Heretikes in their spiritual murder by driuiÌ„g Christian men out of the Church to the Diuel that droue our parents out of Paradise Cont. lit Petil. li. 2. c. 11. The Gospel vpoÌ„ PASSION Sunday ⸬ He denieth not that he is a Samaritane because he is our keeper or protector as the word signifieth and because he is in deede that merciful SamaritaneÌ„ in the parable of the vvounded man Luc. 10 33. Aug. tract 41 in Ioan. Why Amen amen is not translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See the preface Annot. in Apocal. â— 19 4. The Gospel vpoÌ„ wenesday in the 4 weeke of Leâ—t ⸬ Though many infirmities fall for sinne yet not al some coÌ„ming for probation and some sent that God by the cure thereof may be glorified ⸬ The time of working and meriting iâ— in this life after death we can deserue no more by our deedes but must onely receiue good or il according to the difference of workes here c This was a figure of Baptisme to which al men borne in sinne and blindnes are sent for health sight Ambr. li. â— c. 2 de Sacramentis ⸬ So say the Heretikes wheÌ„ they derogat froÌ„ miracles done by Saincts or their Relikes pharisaically pretending the glorie of God As though it were not Gods glorie wheÌ„ his Saincts do it by his power and vertue yea his greater glorie that doeth such things by his seruants by the meanest things belonging to them as Peters shadow Act. 5. Paules napkin Act.
Auoiding of scaÌ„dal in things not vnlavvful Act. 21 39. Act. 8 3 Act. 9 2 ⸬ The Sacramc of Baptisme doth it self vvash avvay sinnes as here is plaine therfore doth not only signifie as the Heretikes affirme that out sinnes be forgiuen before or othervvise by faith only remitted Vvhereby the Churches doctrine is proued to be fully agreable to the Scriptures that the Sacraments giue grace ex opere operato that is by the force vertue of the vvorke and vvord done said in the Sacrament c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Not only the Principals but al that consent to the death or vexation of Christian men for the Catholike saith do highly offend vvhich the Apostle confesseth here that Gods mercie may be more notoriously glorified in him hereby Act. 7 38. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He said not this through perturbation of minde or of a passion but by way of prophecie that this figuratiue high priesthod then trimmed lâ—ke a vvhited vvall was to be destroied vvhereas now the true priesthod of Christ was coÌ„t Beda in hunâ— Io. Exo. 22 28. ⸬ Such prudent euasions from danger are lawful vvhich S. ChrysostoÌ„e calleth specially in this Apostle the wisdom of the serpeÌ„t as otherwise in his teaching and preaching patieÌ„co he vsed the simplicitie of dooue Phil. 3 5. Mt. 22 23. ⸬ Though God who could not lie had promised Paul that he should goe to Rome yet the Apostle omitted not humane meanes to defend him self from his enemies and otherwise neither said he as the Heretikes called Predestinates Let them do what they wil they caÌ„ not hurt me for I am prâ—destinate to goâ— to Rome See his doings and sayings to saue him self in the chap. folowing c See the courtesie equitiâ— of Heathen Officers tovvard their prisoners to saue them from al iniurie and villanie The honour of Priesthod Cypr. ep 65. 69. 〈◊〉 2. See Annot. Io. c. 11 51. The Sadducees as it seemeth denied praier for the dead Mac. li. 2. c. 12 43. Vnlawful otheâ— vovves must noâ— to kept Mat. 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Because Tertullê° the Iewes orator called Christian religion the sect or as it is there vers â— in the Greeke the heresie of the Nazarens S. Paul ansvvereth and shevveth that it is no heresie And as for the word Sect. in this place it is in the Greeke According to the vvay vvhich they call heresie as also Act. 9 2. 24 22. And therfore the vvord sect here is so taken See Annot. c. â—â— â—2 c the God of my fathers Ro. 15 28 Act. 21 26. Act. 23 6. ⸬ The Apostolike teaching was not of only or special faith but of iustice chastitie iudgement that is to say of the terrour of Hel and other Gods iudgements in the next life ansvverable to our deedes in this vvorld by vvhich the hearers vvere first terrified and so induced to penance Hovv say Heretikes then that such things make men hypocritâ—s c crimes as â— 27. ⸬ If S. Paul both to saue him self from vvhipping and from death sought by the Ievves doubted not to crie for succour of the Romane lawes and to appeale to Caesar the Prince of the Romans not yet Christened hovv much more may vve call for aide of Christian Princes and their lavves for the punishment of Heretikes and for the Churches defense against them S. Augustine ep 50. ⸬ This vvhom he termeth by contempt one IESVS hath novv made al the Romane Emperours and Princes of the world to know him and hath giuen the seate of the Caesars to his poore seruants Peter his successors c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b inquaÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8 3. c detuli sententiâ—â— Act. 9 3. Act. 9 20. ⸬ PenaÌ„ce often inculcated and vvorkes agreable to the same Act. 21 30. Myra ' ⸬ It may signifie the Ievves fast of the seuenth moneth SepteÌ„ber after vvhich the nauigation vvas perilous vvinter approching c names of vvindés c Graec. Clauda c a place of quicke sandes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Paul saith S. Hierom had so many soules in the ship giuen him that is so many men saued for his sake and after he is vvith Christ shal he shut his mouth and not be able once to speake for them that haue beleeued in his Gospel Hiero. adu vigil Vvhereby he proueth that if â—od do much for the merits of Saincts in this life much more at their intercession prâ—â—r in heauen Gods prouideÌ„ce to the See of ROME Gods predestination and appointment taketh not away mans free vvil and endeuours 1 Cor. 9 2â— Philip. â— 18. ⸬ This iland novv Malta is the seate of the knightes of the Rhodes the inhabitaÌ„ts vvherof haue a special deuotion to S. Paul to whoÌ„ both the cheefe Church being the Bishops Seate is dedicated and the vvhole Iland as they count it consecrated Where the people shevv yet to straÌ„gers his prison and other memories of his miracles Melita c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 6 9. Mat. 13 14. Mr. 4 12. Lu. 8 10 ⸬ Here also as Maâ— 1â— it is plaine that they would not see northeare that their excecatioÌ„ is to be attributed to theÌ„ selues not to God See annota Io. 12 40. Io. 12 40 Ro. 11 8 Malta hath S. Paules blessing and grace vntil this day The. Fazellus de rebus Siculis decad â— li. 〈◊〉 1. Gods miraculous vertue in certaine countries and creatures by his Saincts 4 Reg. 2 19 S. Pauls chaines hâ—onoured The name of Sect is vvel giuen to al Heresies though the Christian religion at the first vvas falsely so called See the annot Rom. 16 15. Gal. 1. Tiberij 18 Nat. 〈◊〉 34 Asceâ— 1 Tiberij 19 Nat. 〈◊〉 35 Asceâ— 2 Tiberij 20 Nat. 〈◊〉 36 Asceâ— 3 Tiberij 29 Nat. 〈◊〉 39 Asceâ— 6 Claudij 2 Nat. 〈◊〉 44 Asceâ— 11 Claudij 9 Nat. 〈◊〉 52 Asceâ— 18 Neronis 〈◊〉 Nat. 〈◊〉 70 Asceâ— 37 Tiberij 18 Natiuit 34 Ascen 1 Tiberij 19 Natiuit 35 Ascen 2 Tiberij 22 Natiuit 38 Ascen 5 Claudij 9 Natiuit 52 Ascen 18 Neronis 2 Natiuit 58 Ascen 25 Neronis 14 Natiuit 70 Ascen 37 Genebr out of diuers authors Ruffi in expos Symb. Apost Ambr. â—er 38. Hiero. ep 61 c. 9. aduers erro Io. Hieros Euseb li 2. Eccl. hist c. 22. The doctrine of the Cath. Church concerning good vvorkes S. Paules doctrine concerning faith and good vvorkes 2. Pet. 3. Aug. de fide oper ca. 14. Et praef psal 31. Gal. 5. 1. Cor. 1â— 1. Tim. 3. 2. Pet. 3. Gal. 2. The argument of the Epistle to the Romanes * Epih. Haer. 42 Marcionis Aug. in Expos incho Ep. ad Rom. a 2. Cor. 5. b Ephes 2. The vvorkes of the Lavv. Rom. 1. Rom. 16. Rom. 6. Rom. 16. The church readeth S. Pauls epistles at Martins froÌ„ Sunday
in Christmas vnto Septuagesme The Epistle vpoÌ„ Christmas eue Act. 13. 2. â— Faith must not be subiect to sense reason arguing or vnderstaÌ„ding but must coÌ„maund be obeied in humilitie and simplicitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ S. Augustine vseth this place and the like agaiÌ„st Heretikes vvhich vvould dravv the common Catholike faith of al natioÌ„s to some certaine countries or corners of the world Aug. ep 161. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He praieth without intermission that omitteth no day certaine times of praier Aug. here 's 57. ⸬ The Romanes vvere conuerted and taught by S. Peter before therefore he vseth that speach to confirme them in their saith Author Com. apud Hierony Theodoret in 16. Rom. Chrys ⸬ He meaneth not Gods owne iustice in him self but that iustice vvhervvith God endueth man vvhen he iustifieth him Aug. de Sp. lit c. 9. Whereby you may gather the vanitie of the Heretical imputatilue iustice Abac. 2 4. c Lo these and the like are the Images or Idolâ— so often condeÌ„ned in the scriptures and not the holy Images of Christ and his Saincts ⸬ Eph. 4 19. he saith They haue deliuered or giuen vp them selues to al vncleannesse By vvhich coÌ„fereÌ„ce of scripturâ— vve learne that them selues are the cause of their ovvne sinne and damnation God of his iustice permitting leauing them to their ovvne vvil and so giuing them vp into passions c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostolical salutation or blessing Epiph. hâ—res 6â— The same vsed of Heretikes The Romane faith highly coÌ„mended Luc. 22. It can not false not be corrupted Proâ—â— li. 2. Com. in ep ad Gal. The Romane statioÌ„s a token of greater faith and deuotion The Catholike and Romane faith al one Hovv God is serued in spirit Praies for conuersion of soules The Gospel is not only the written word Mat. 28. The Apostles vvriting and preaching vvhether more necessarie and hovv The Catholike or Christian â—aith with good vvorkes iustifieth vvithout this faith no vvorkes whatsoeuer Not only faith God is not the author of sinne God punisheth sinne by permitting men to fall further and further Sinnes mortal and venial Good men also according to the merits of their good vvil shal haue their reward Aug. â—p 4â— Ps 61 13 c That is the Gentile Deu. 10 17. Act. 10. 34. Mt. 7 21 Ia. 1 22 ⸬ It is a shameful and damnable thing for preachers teachers or other guides of mens life to commit the same things them selues which they reproue in other Es 52 5. Ez. 36 20. c It is a great sinne that by the iâ— life of the faithful our Lordes name should be il spoken of amoÌ„g the misbeleuers many vvithdravven from the true religioÌ„ thereby ⸬ Prepuce is the foreskinne not circumcised therfore signifieth the Gentiles or the state and conditioÌ„ of the Gentiles as circumcisioÌ„ the Ievves and their state Iudging other men Gods long suffering is for our repentance Good vvorkes meritoriouâ— Li. de grat lib. arb c. 8. Aug. de Sp. lit c. 16. to 3. The first iustification vvithout vvorkes the second by vvorkes S. Paul speaketh of the first specially S. Iames of the second Against imputatiue iustice True inherent iustice more for Gods glorie for the commendation of Christs merites True iustice both in Ievv and Gentile is by keeping the Lavv. The letter and the spirit The carnal and spiritual Ievve de sp lit to 3. Io. 3 33. ⸬ â—od only by nature is true al mere men by nature may lie deceiue and be deceiued yet God by his grace spirit may and doth preserue the Apostles and principal Gouerners of his people the Church and Councels in al truth though they vvere and are mere men Ps 115 11. Ps 50 6. Ps 13 1. 52 3. Ps 5 11. Ps 139 4 c Aspidum A kinde of litle serpents Ps 9 7. Es 19 7. Pro. 1 16 Ps 35 2. Gal. 2 16. c To beleeue in him here compriseth not only the act of faith but of hope charitie as the Apostle explicateth him self Galat. 5 6. ⸬ No man atteineth his first iustification by the merites either of his faith or workes but merely by Christes grace and mercie though his faith workes procedâ—g of grace be dispositioÌ„s preparations therevnto ` propitiatour 2. â—et 3. S. Paules speaches mistaken of the vvicked Ro. 5 2â— Ro. 3 4. The sense of the places that sound as if God caused sinne Iob. 1. Hovv it is said none iust * Luc. 1â— No vvorkes auaile vvithout faith and grace The Heretikes phantastical or imputatiue iustice De pâ—â—mer li. 1 â— 9. 10. True inhaerent iustice Vvhat vvorkes are excluded from iustification de grat lib. arb c. 7. Gal. 1. Gen. 5 6. Gal. 3 6. Ia. 2 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 31 1. ⸬ The vvord Reputed doth not diminish the truth of the iustice as though it vvere reputed for iustice being not iustice in deede but signifieth that as it vvas in it self so God esteemed reputed it as the same greeke vvord must needes be taken v. 4. next going before 1 Cor. 4 â— and els where c Our Sacraments of the nevv Lavv giue ex opere operato that grace and iustice of faith vvhich here is commended vvhereas circuÌ„cisioÌ„ vvas but a signe or marke of the same Gen. 17 10. Gen. 17 4. ` he beleeued Gen. 15 5. Abrahams Workes before faith Iustice before men and iustice before God Not vvorkes but mere grace is cause of our first iustificatioÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical translation Vvhat is Sinnes couered or not imputed Io. 1 29 2 Cor. 6 11. Apoc. 1 5. The SacrameÌ„ts are not mere markes but causes of iustification By vvhat faith vve are iustified Luc. 1 45. The Epistle on Imber Saturday in vvhitsonweeke And for many Martyrs ⸬ Christian meÌ„ do not vaunt theÌ„ selues of the certaiÌ„tie of their saluatioÌ„ but glorie in the hope thereof onely vvhich hope is here insinuated to be giuen in our iustificatioÌ„ is aftervvard to be coÌ„firmed by probation in tribulation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c The Heretikes falsely translate of no strength to take avvay al free vvil No. Test. 15â—0 ` sinner ⸬ Here vve may see against the Heretikes that they vvhich be borne of Christ and iustified by him be made constituted iust in deede not by imputation only as al that be borne of Adam be vniust and sinners in truth not by imputation Against the Heretikes special faith and securitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IustificatioÌ„ attributed much to faith as to the fâ—ndation Our hope is strengthened by vvel doing Charitie is a qualitie in vs. Conc. Tri. sess sâ— decr de peâ— orig Al by Adam borne in original sinne Christ only not conceiued in sinne and as it is thought our B. Lady The Lavv did not cause more sinne though that vvere the sequele
part Of his Traditions c In the greeke Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2 21. ` churches The Epistle vpon Maundy Thursday a The Epistle vpon CORPVS Christi day Mat. 26 26. ⸬ The Apostles drift in al that he saith here of the SacrameÌ„t is against vnvvorthy receiuing as S. Augustine also noteth Ep. 11â— c. 3. and not to set out the vvhole order of ministratioÌ„ as the heretikes do ignoraÌ„tly imagine Mr. 14 22. Luc. 22 19. The Custome of the Church is a good answer against al vvranglers That heresies shal come and vvherfore Vvhat coÌ„moditie vve may make of heresies Agapae or suppers of charitie CoÌ„c Gang. can 11. Conc Loadic can 27. 28. Vvhether the Apostle meane by our Lords supper the B. Sacrament TraditioÌ„ vvithout vvriting Whether the catholikes or Protestants doe more imitate Christs institution of the B. Sacrament Al circunstaÌ„ces in our Sauiours action about the B. SacrameÌ„t neede not be imitated Io. 13 2. Luc. 9 16. The Protestants imitate not Christ in blessing the bread and vvine They imitate him not in vnleauened bread and mingling water with wine The vvordes of consecration to be said ouer the bread and vvine the vvhich the Protestants do not tract â—0 in Io. The Protestants haue taken away the B. Sacrament altogether The povver to consecrate giuen to Priests onely The SacrameÌ„t consisteth not in the receiuing Vvhy the Protestants call it the Communion Communion vvhich is a part of the MASSES what it signifieth li. 4. c. 14. de orthod fide Hovv Christs death is shewed by the B. Sacrament it self vvithout sermon or othervvise The vvicked receiue the body bloud The real presence is proued by the heinous offeÌ„se of vnvvorthy receiuing ConfessioÌ„ before receiuing the B. Sacrament Adoration of the B. Sacrament * See the Annot. The manifold honour and discerning of Christes body in the Cath. Church Mat. â— â— ep 118 c. 6. The Profane bread of the Protestants * Aug. de pec merit li. 2. c. 24. Ep. Iuda Holy bread Vnvvorthie receiuing Penance and satisfaction The Masse is agreable to the Apostles vse and tradition the Communion is not Aug. ep 118 c. 6. Aug. tract 84 in Io. Chrys ho. 〈◊〉 in Act. The 6. part As couching the Giftes of the Holy Ghost The Epistle vpon the 10 Sunday after Rentecost ⸬ Al these Giftes be those vvhich the lear nâ—ecall Gratias gratis datas vvhich be bestovved often euen vpon il liuers vvhich haue not the other graces of God whereby their persons should be grateful iust holy in his sight Ro. 12 4 Eph. 4 7. ⸬ A maruelous vnioÌ„ betwixt christ his Church a great coÌ„fort to al Catholikes being members therof that the church and he the head the body make be called one Christ Aug. de vnit Ec. ` one body Eph. 4 11. ⸬ S. Augustine ep 137 giueth the same reason vvhy miracles cures be done at the memories or bodies of some Saincts more then at others by the same Saincts in one place of their memories rather then at other places Zealous faith Vnitie Schisme The Epistle vpon the Sunday of Quinquagesme called Shrouesunday ⸬ This proueth that faith is nothing vvorth to saluatioÌ„ without vvorkes and that there may be true faith vvithout Charitie ⸬ By this text S. Augustine li. â—2 Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here then they had vvhen they liued here ⸬ Charitie is of al the three the greatest Hovv then doth onely saith being inferior to it saue iustifie and not Charitie Charitie False Mattyrs The 3 vertues theological Charitie is lost by mortâ—l sinne not faith ″ Much like to some fond Linguists of our time who thinke them selues better then a doctor of Diuinitie that is not a Linguist c By this word are meant al rude vnlearned men but specially the simple which vvere yet vncharistened as the Catechumens vvhich came in to those spiritual exercises as also infidels did at their pleasures c idiotae ` vvith tongues more theÌ„ you all Es 28 11 2. Tim. 2 12. Gen. 3 16. A paraphrastical exposition of this Chapter concerning vnknovven tongues Of vvhat spiritual exercise the Apostle speaketh The disorders in the same That S. Pauls place maketh nothing against the seruice in the saith toÌ„ge By strange tonges the Apostle meaneth not the latin Greeke or Hebrue S. Augustine our Apostle brought in the Seruice in the latin tongue The latin seruice one and the same in al countries and strange to none The seruice in vulgar toÌ„ge strange and barbarous to euery straÌ„ger Vvhether the seruice in vulgar tonges do more edifie See Annot 1. Cor. 10. 13. The vertue of the SacrameÌ„ts and Seruice consisteth not in the peoples vnderstaÌ„ding The people is to be taught the meaning of Sacraments ceremonies and are taught in al Catholike couÌ„tries Catholike people in euery countrie vnderstandeth euery ceremonie and can behaue them selues accordingly Aug. doct Chr. li. 2. c. 13. That he speaketh not of the Churches seruice is proued by inuincible in arguments The Apostle speaketh not of the peoples priuate praiers in latin as vpon primmars beades or othervvise Latin praiers translated or the people taught the coÌ„tents thereof The peoples deuotion nothing the lesse for praying in Latin Mat. 24. * Greg. li. 27. Moral c. 6. The seruice alvvaies in Latin through out the vvest Church It is not necessarie to vnderstand our praiers Hovv far is sufficient for the people to vnderstand Hovv the mind or vnderstaÌ„ding is edified 1 Cor. 13. 1 Cor. 11 16. A notable rule of S. Augustine Vvomen may haue any temporal Soueraintie but no Ecclesiastical function The 7 part Of the resurrection of the dead The Epistle vpoÌ„ the 11 SuÌ„day after Pentecost c This deliuerie in the latin greeke importeth tradition so by Tradition did the Apostles plant the Church in al truth before they vvrote any thing Es 53 8. Dan. 9 26. Ps 15 10 Ion. 2 2. Lu. 24. Act. 9 3 Conâ— borne out of time c tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ In him Gods grace is not void that worketh by his free vvil according to the motion and direction of the â—â—me grace ⸬ So may we say If the Cath. faith in al pointes be not true then our first Apostles vvere false vvitnesses then hath our Countrie beleeued in vaine al this while then are al our forefathers dead in their sinnes and perished Which presupposing Christ to be God vvere the greatest absurditie in the vvorld Col. 1 18 Ap. 1 5. Ro. 5 12. 1. Thes 4 15. Ps 109. 1. Ps 8 8. Esa 22 13. Menander ⸬ The glorie of the bodies of Saincts shal not be al alike but differeÌ„t in heauen according to mens merits ⸬ As to become spiritual doth not take away the substance of the body glorified no more vvhen Christes body is said to be in spiritual sort in the Sacrament doth
sending to thrust and intrude him self into an other mans charge ⸬ A proper terme for Heretikes that shape theÌ„ selues into the habit of true teachers specially by often allegation and commentatioÌ„ of the Scriptures Reade the notable admonition of the auncient vvriter Vincentius Livinensis in his golden booke Against the Prophane neuelties of al heresies The Epistle vpon the Sunday of Seâ—agesme Phil. 3 5. Dou. 25 3. Act. 16 23. 14 18. 27 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom and Theophylacte interpret it of daily conspiracie against him others of multitude of cares instaÌ„t vrgeÌ„t vpoÌ„ him c non vror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9 24. As Eue by the Serpent so the people are seduced by Heretikes Heretikes sometime eloquent Knovvledge better then gay wordes Yong orators among heretikes preferred before the auÌ„cient Doctors ⸬ By this vve may proue that it is neither impossible incredible nor vndecent that is reported by the auncient fathers of some that haue been rauished or rapt whether in body or out of body God knovveth brought to see the state of the next life as vvel of the saued as damned ` Againe ⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich S. Augustine saith ep 108 is spoken here of doing great penance for heinous sinnes as Pâ—niâ—â—ntes did in the primitiue Church So that it is not onely to repent or to amend their liues as the Protestants translate it VisioÌ„s haue no credite with heretikes â— Machâ— 15 11. The Apostles some greater then other we must sticke to the faith first 〈◊〉 â—anted by miracles Deu. 19 15. ` shal knovv c Ecclesistical power to punish offenders by the ceÌ„sures of the Church The Epistle in a â—otiâ—e Masse of the B. Trinitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 16 16. 1. Co. 16 20. Vve may knovv that we haue faith but not that vve are in grace ⸬ New Gospellers that peruert corrupt or alter the one onely true and first deliuered Gospel are to be auoided See S. Augustine Cont. Faustum li. 32. c. 27. c The Epistle vpon the Commemoration of S. Paul Iun. 30. Act. 9 1. ⸬ S. Iames was called our Lordes brother after the hebrew phrase of the Iewes by vvhich neere kinsmen are called brethreÌ„ for they were not brethren in deede but rather susters children S. Paul sent to preache by ordinarie impositioÌ„ of haÌ„des No shevv of learning or vertue must moue vs from the faith Preaching coÌ„trarie to the saith receiued is forbidden not other preaching Traâ—t 98 in Ioan. The Gospel is not onely in the written word of scripture but in vnwritten tradition also After-preaching ouersowing of nouelties â—rgueth false doctrine The Apostles curse vpon al that teache nevv doctrine and dravv men from the Cath. Church Li. cont proph haer nouit * Aug. ep 165. Zeale against heretikes B. Paul doth visite S. Peter of honour and reuerence tovvard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 10 17. c See the marginal Annotation Rom. 2. v. 25. c That is in presence before them al as â—eza him self expoundeth it Yet the English Bezites to the more disgracing of S. Peter translate to his face No. Test an 1580. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 3 19. 20. ⸬ By this and by the discourse of this whole epistle you may perceiue that when iustification is attributed to faith the vvorkes of Charitie be not excluded but the vvorkes of Moyses law that is the ceremonies sacrifices and sacrameÌ„ts thereof principally and consequently al workes done merely by nature and free wil without the faith grace spirit aide of Christ S. Paul conferreth vvith S. Peter and the rest for trial of his doctrine The heretikes submit their doctrine to no trial of Bishops or CouÌ„cel The approbation of S. Paules doctrine by Peter the rest vvas very requisite No absurditie that the Scriptures be approued by the Churches testimonie The Church maketh not Canonical Scripture but declareth that it is so The Scripture Church coÌ„pared together for antiquitie authoritie c. The Scriptures alvvaies true in them selues are so knovven to be by the Church The Apostles commissioÌ„ general through the vvorld yet peculiar to certaine prouinces Iewes and Gentiles specially committed to the two principal Apostles Mat. 15. Ro. 15. Neither Peter only of the Ievves nor Paul Apostle of the GeÌ„tiles only Act. 10. 15. v. 7. Calu. li. 4. v. 6. nu 15. Iustit Caluins folish reason that Peter vvas not B. of Rome his derogacioÌ„ from Peters Apostleship The Church founded at Rome by S. Peter and S. â—aul Al Catholike preachers and Pastors must communicate vvith Peter his successors The heretikes ridiculous argumeÌ„t against Peters preeminence The heretikes malitiously derogate from S. Peter Paules reprehension of Peter teacheth vs the zeale of the one and humilitie of the other It proueth nothing agaist Peters superioritie that he vvas reprehended The superior may be reprehende or admonished of the inferior Heretikes reprehension of Catholike Bishops in rather railing S. Peters errour vvas not in faith but in conuersation or behauiour Luc. 22 32. * See S. Chrysost Theophyl c. ⸬ For any people or person to forsake the faith of their first Apostles Conuersion at the voice of a few nouellaries seemeth to wise men a very bewitching sensles brutishnes Such is the case of our poore couÌ„trie Germanie and others Gen. 15 6. Ro. 4. 3. ⸬ This faith whereby Abraham was iustified and his children the Gen. iâ—s beleeuing in Christ implieth al Christian vertues of which the first is faith the grouÌ„d foundation of al the rest and therfore here and els where often named of the Apostle Gen. â—â— 3. Deu. 27 26. Abac. 2. Ro. 1. Leu. 18. Deu. 21. The Epistle vpoÌ„ the 13 SuÌ„day after Pentecost Gen. 22 18. Ro. 3 9. 11 32. Notwithstanding venial sinnes men are truely iust and may keepe the coÌ„maundements Iac. 2. Not only faith Baptisme giueth grace and iustification not faith only The Epistle vpon Twelfth eue ⸬ That is the rudiments of religioÌ„ wherin the carnal Iewes vvere trained vp or the corporal creatures wherein their manifold sacrifices sacraments and rites did consist Ro. 8 15. ⸬ So ought al Catholike people receiue their teachers in religion vvith al duetie loue reuerence The Epistle vpon the 4 SuÌ„day in Lent Gen. 16 15. 21 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 54 1. Ro. 9 8. ⸬ This mutual persecution is a figure also of the Church iustly persecuting Heretikes contrarivvise of Heretikes vvhich be the childreÌ„ of the bondvvoman vniustly persecuting the Catholike Church Aug. ep 48. Gen. 21 10. External vvorship of God by vse of creatures necessarie hovv the Heathen Ievves Christians differ in the same The vse of external elemeÌ„ts in the Sacraments Our Sacraments fevv easie in respect of the Ievves S. Augustine falsely alleaged of the Heretikes for tvvo Sacraments only ep 118. c. 1. in ps 103. coÌ„c 1 The other
Sacraments proued out of S. Augustine * Aug. ser 215 de â—eÌ„p de rectitud Cath. conuersat S. Augustine falsely alleaged against the ceremonies of the Church The Heathenish and Iudaical obseruatioÌ„ of daies heretically coÌ„pared vvith the Christian obseruation of festiuities and holy daies c. SuÌ„day Easter vvhitsontide The festiuities of Christ Orig. ho. 3. in diuers Aug. ep 28. et Ser. de SaÌ„ctis Other holidaies of Saincts Fulgent Leo. * See the Annotation Act. 1. v 14. Festiuities of our B. Ladie ep ad TimotheuÌ„ Luc. 1. v. 48. See S. Grego li. 7. ep 29. of Martyrs feasts al the yere and Masses in the same CoÌ„c GaÌ„gr c. 20 Epiphan Har. 75. S. Augustines vvordes of Festiuities and holy daies Aug. de Ciuit. Dei li. 10. c. 16. Prescript fasting daies * Hilar. prolog in psal explan Epip haer 75. in fine li. 3. cont har Canonical houres * Cypri de erat Do. nu 15. Reading of the Scriptures according to the time of the yere The Scriptures haue an allegorical sense beside the litteral True ChristiaÌ„ libertie Gal. 6 15 1 Cor. 5 6. The Epistle vpoÌ„ the 14 SuÌ„day after Pentecost Leu. 19 18. ⸬ Here men thinke saith S. Augustine the Apostle denieth that vve haue free libertie of vvil not vnderstanding that this is said to them if they vvil not hold fast the grace of faith conceiued by vvhich only they caÌ„ vvalke in the spirit not accoÌ„plish the concupiscences of the flesh in c. 5. Gal. c S. Augustine shevveth hereby that not only insidelitie is a damnable sinne b The Epistle vpoÌ„ the 15 SuÌ„day after Pentecost IustificatioÌ„ by faith only disproued by conference of Scriptures Hovv the Protestants admit charitie and good vvorkes to iustificatioÌ„ Charitie is more principal then faith in iustificatioÌ„ Cor. 13. Hovv faith vvorketh by charitie Rom. 13. 1 Tim. 1â— True libertie not carnal and fleshly 1. Cor. 9 7. 2. Thes 3 13. ⸬ The workes of mercie be the seede of life euerlasting and the proper cause thereof and not faith only b The Epistle for S. Francis Octob. 4. ⸬ Christ saith S. Augustine chose a kinde of death to hang on the Crosse and to sixe or fasten the same crosse in the foreheads of the faithful that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord IESVS CHRIST Expos in Euang. Io. tract 43. Duety to our spiritual teachers In almes whom to preferre Iustice an inherent qualitie in vs. Faith with the other vertues is the formal cause of iustification Eph. 3. v. 1. 4. v. 1. Eph. 6. v. 20. * See Act. 20. v. 25. 32. ⸬ Vve learne here that by Gods grace men be holy and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the Doctrine of the Caluinistes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some referre this to the grace of Baptisme but to many learned it seemeth that the Apostle alludeth to the giuing of the Holy Ghost in the Sacrament of Confirmation by signing the baptized with the signe of the Crosse holy Chrisme For that vvas the vse in the Apostles time as els where we haue prooued Annot. Act. 8. Ps 8 8. ⸬ Christ is not ful vvhole and perfect without the church no more then the head without the body Nine orders of Angels Cal. vpon this place As Christ is king and yet men are kings also so Christ is head of the Church and yet man may be head thereof also Apoc. 19. 1 Pet. 2 25. Christ is head of his Church in a far more excellent sort then any man can be Hiero. ep 123. 1. Cor. 12 21. Eph. 6 12. ⸬ It is said not of workes as thine of thy self being vnto thee but as those in which God hath made formed and created thee Aug. de gr lib. arbit c. 8. seq 1. reg 17 26. Ezec 44 7. Ro. 9 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 5 2. The Epistle for S. Thomas the Apostle Decemb. 21. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our first iustificatioÌ„ of mere grace faith the foundatioÌ„ therof The Church builded vpon Christ and yet vpon the Apostles also 1. Cor. 15 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That is for euer before c that is the eternal prafinitioÌ„ b The Epistle vpon the 16 Sunday after Pentecost ⸬ Christ dwelleth in vs by his giftes and vve be iust by those his giftes remaining and resident in vs not by Christes proper instice onely as the Heretikes affirme c Not faith only must be in vs but charitie vvhich accoÌ„plisheth al vertues Ro. 16 2â— The Epistle vpon the 17 Sunday after Pentecost And in a Votiue Masse against Schisme Malat. 2 10. The Epistle vpoÌ„ Ascension eue And vpon SS Simon and Iudes day Ro. 12 4 1. Cor. 12 4. Ps 67 19. c He mâ—aneth specially of his descending to Hel. 1. Cor. 12 28. 1 Pet. 4 3. Ro. 1 21. Ro. 1 24. Colos 3 8 Heb. 12 1. ⸬ The Apostle teacheth vs not to appreheÌ„d Christs iustice by faith only but to be renevved in our selues truly to put on vs the nevv maÌ„ formed created in iustice and holines of truth By the which free vvil also is proued to be in vs to worke with God or to consent vnto him in our sanctification Zach. 8 16. Ps 4 5. Vnitie of the Cath. Church Ep. 40. Schisme detestable Among heretikes as many faithes as willes The heretikes folish negatiue argument against the Pope ansvvered The Popes office is called an Apostleship Continual succession of Bishops an euident argument of the true visible Church The father's refuted heretikes by the succession of the Bishops of Rome Heretical blastes carie away the inconstant only The epistle vpon the 3 SuÌ„day in Lent Io. 13 34 Col. 3 5. ⸬ See the heretical corruption of this place in the Annotation Col. 3. v. 5. Es 9 60 The Epistle vpon the 20 Sunday after Pentecost Col. 4 5. Ro. 12 2. Col. 3 18. The Epistle in a votiue masse for mariage Tit. 2 5. 1 Peâ— 3 1. ⸬ It is much to be noted that in the first English Bibles there is not once the name of CHVRCH in al the Bible but in steede thereof CongregatioÌ„ vvhich is so notorious a corruption that theÌ„ selues in the later bibles correct it for shame but yet suffer the other to be read and vsed still See the Bible printed in the yere 1562. Ge. 3 16. 1 Cor. 11 3. Gen. 2 24. Mat. 19 5. No â—aluation out of the oath CHVRCH The CHVRCH neuer erreth Christs loue tovvard his Church The Church triumphant vvithout spot and vvrinkle The manifold dignitie of the Church * Aug. li. 8 de Symb. ad Catech. c. 9. The Church is the principal creature The Church can not erre Absurdities that folow if the Church may erre MATRIMONIA a Sacrament The grace giuen by this Sacrament 1 Thes
Gen. 1 26. The Epistle vpon the 5 Sunday after the Epiphanie Eph. 4 32. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie Eph. 5 22. 1. Pet. 3 7. Eph. 6 1. Eph. 6 5 Tit. 2. 9. 1. Pet. 2 18. ⸬ Retribution or revvard for good vvorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth rendering one for an other Deu. 10 17. Ro. 2 11. Gal. 2 6. Heretical and foolish translation Iustice an inherent qualitie in vs. Luc. 18 1 Eph. 6 18. 2. ⸬ S. Paul euer much desireth the praiers of the faithful whereby vve learne the great efficacie of them Thes 3 1 Eph. 5 15. Phile. 10. ⸬ He did not only pray but tooke other great paines to procure Gods grace for the Colossians perhaps by watching fasting and doing other penance of body that God would not suffer them to fall from their receiued faith to the secte of Simon Magus or the Iudaizing ChristiaÌ„s 2 Tim. 4 10. 11 The Epistle vpon the 6 Sunday after the Epiphanie ⸬ In this and the like places the Heretikes malitiously most falsely translate construe apply al things meaÌ„t of the HeatheÌ„ idols to the memories and images of Christ and his saincts namely the English Bibles of the yere 1562. 1577. See the AnnotatioÌ„ 1 Io. 5 21. Religious persons imitation of diuers holy men is the imitatioÌ„ of Christ him self c A notable example for Catholike preachers and passing comfortable wheÌ„ in the middes of persecutioÌ„s and reproches they preache sincerely to please God not men Act. 16 12. 23. ` milde Act. 20 34. 1. Cor. 4 12. 2. Thes 3 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ If the Apostle vvithout iniurie to god in right good sense call his scholers the ThessaloniaÌ„s his hope ioy glorie vvhy blaspheme the ProtestaÌ„ts the Cath. Church her childreÌ„ for terming our B. Ladie or other Sainctes their hope for the special consideÌ„ce they haue in their praiers Not only the vvritteÌ„ vvord is the vvord of God Act. 18 5. ⸬ Though letters or epistles in abseÌ„ce giue great comfort and confirmation in faith yet it is preaching in presence by vvhich the faith of Christ and true religion is alvvais both begunne and accomplished The Epistle vpon the 2 Sunday in Lent c Al Catholike Christians make one fraternitie or brotherhod Io. 13 34 15 17. Heb 13 1 ⸬ Christian men ought to procede and profite continually in good vvorkes and iustification The Epistle in a Masse for the dead vpon the day of the burial or deposition 1. Cor. 15 23. ⸬ He speaketh in the person of those that shal be aliue vvhen our Sauiour returneth to iudgement Mt. 24 31. 1. Cor. 13 52. The precepts of the Church Mt. 24 44. 2 Pet. 3 10 Apoc. 3 3 16 15. Esa 59 17. Eph. 6 17. ⸬ A christian mans vvhole armour is not faith only but al the three vertues here named b The Epistle vpoÌ„ the Imber Saturday in Lent Pro. 17 13. Ro. 12 1. Pet. 3 9. Luc. 18 1. c To desire eternal life of him that onely can giue it is to pray vvithout intermission but because that desire is ofteÌ„ by worldly cares cooled certaiÌ„e houres and times of vocal praier vvere appointed See S. Aug. ep 121 ad Probam Not rashly to credite euery spirit * Act. 1â— v. 11. * c. 2. v. 15. ⸬ Note that by constant and patient suffering of afflictioÌ„s for christ men are made vvorthie so the Greeke signifieth as the Aduersaries them selues traÌ„slate v. 11. of the crowne or kingdom of heauen and so do merite and deserue the same See Anno. Luc. 20 35. And the Apostle here saith that it is Gods iustice no lesse to repay glorie to the afflicted then to render punishmeÌ„t to them that afflict because of their contrarie deserts or merites c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thes 4 16. ⸬ Christ shal be glorified in his Saincts that is by the great and vnspeakable honour exaltatioÌ„ of them he shal be honoured as now he is the honour vvhich the Church doth to them not diminishing Christs glorie as the Aduersaries folishly preteÌ„d but excedingly augmenting the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle in the Imber Saturday of Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Hovv then can the Pope be Antichrist as the Heretikes fondly blaspheme vvho is so far from being exalted aboue God that he praieth most humbly not onely to christ but also to his B. mother and al his Saincts Es 11 4. ⸬ Deus miâ—â—et saith S. Aug. li. 20. de Ci. c. 19. quia Deus Diabosum sacere ista permittet God wil send because God wil 〈◊〉 the Diuel to do these things Whereby vve may take a general rule that Gods action or working in such things is his permissioÌ„ See Annot. Ro. 1 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This vvord of exhorting implieth in it comfort and consolation as 2. Cor. 1. v. 4. 6. The day of iudgment vncertaine and to be left to Gods secretes Two special signes before the later day a general apostasie and the comming of Antichrist Caluin in hunc locuÌ„ The heretikes interpretatioÌ„ of this apostasie their coÌ„deÌ„ning of the fathers There can be no apostasie of the visible Churche from God * Dialog adu Lucifer c. 6. 1 Io. 2 v. 18. It is very like the Apostle speaketh of a great apostasie froÌ„ the See of Rome and from most articles of the Catho faith li. 2. cont lit Petil. c. 51. The wonderful prouideÌ„ce of God in preseruing the See of Rome more then al other states notwithstanding manifold dangers and scandals Many Antichrists as fore runners of the great Antichrist The great Antichrist shal be one special and notorious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in hoc cap. The Caluinistes place Antichrist in the See of Rome in S. Paules daies They make S. Leo S. Gregorie great furtherers of Antichristes pride Against D. Sanders rocke pag. 248. pag. 278. Iuel Antichrist shal suffer no worship or adoration but of him self only therfore the Pope can not be Antichrist Dan. â— 6. In vvhat temple Antichrist shal sitte Dan. 9. Mat. 24. 1 Mach. 1. The abomination of desolation consisteth cheefely in abolishing the sacrifice of the altar Hovv Antichrist shal sit in the Church Bezaâ— Neither Antichrist nor his precursors are meÌ„bers of the Church * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist by interpretatioÌ„ One against Christ why so called Protestants Caluinists the neere foreruÌ„ners of Antichrist S. Augustins humilitie in interpreting the scriptures The mysterie of iniquitie is the couert working of heretikes toward the manifest reuelation of Antichrist himself What kinde of men shal folow Antichrist * See S. Dâ—nyâ— Arcopag Ec. Hier. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation Traditions vnvvritten * â— Cor. 11 2. Thes 3. Their authoritie
〈◊〉 〈◊〉 〈◊〉 Holy bread August ep 31. 34 35. 36. The signe of the crosse vsed in blessing The Churches exorcismes Luc. â— Holy vvater The force of sanctified creatures The holy land Relikes theodoret li. 36. 3. The crosse The name of IESVS Remission of venial sinnes annexed to halovved creatures Ia. c. 5. S. Gregorie The difference betvvene the Churches exorcismes other coniurations Grace giuen in the SacrameÌ„t of Orders ConsecratioÌ„ of Priests by imposition of handes In Esa c. 58. Holy Orders a Sacrament Conc. Carth 4 c. 3. Beza in cap. 6. Act. Men also are called sauiours vvithout derogatioÌ„ to Christ The Epistle for holy vvidovves ⸬ Because of this continual praier vvhich standeth not vvith coÌ„iugal carnal actes of matrimonie as the Apostle signifieth 1 Cor. 7 5 therfore vvere these vvidovves to liue in the state of perpetual continencie c Double honour and liuelihod due to good Priestes Deu. 25. 1. Cor. 9. Mat. 10 10. ⸬ Here the Apostle vvil not haue euery light felovv to be heard against a priest so S. Augustin for the like reuerence of priesthod admonisheth Pâ—Ì„carius that in no vvise he admitte any testimonies or accusations of Heretikes against a Catholike priest ep 212. ⸬ Bishops must haue great care that they giue not orders to any that is not wel tried for his faith learning and good behauiour Ambr. in hunc loc Luc. c. 2 37. widowhod widowes called Diaconissa their office These widowes must haue had but one husbaÌ„d wherof many Catholike coÌ„clusioÌ„s are deduced C. 3 2. Beza vpon this place The Caluinists most absurd exposition of the Apostles wordes Their blasphemie against the plaine text * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The very vvil to breake the vovv of chastitie is damnable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Breaking of their first faith is by the consent of a antiquitie vvheÌ„ they breâ—ke their vovv of chastitie Why this vow is called faith or fidelitie Vvhy the first faith The heretikes exposition of this first faith impossible against the text S. Paul meaneth not that vvidovves professed should marie * othervvise Agâ—ruchia ep 11. It is better for the frailer sort that are in danger of falling to marie rather then to vow Yong vvomen may be professed taken into religion To marie after the vovv of Chastitie is to goe after Satan 1 Cor. 7. The heretikes only remedie against concupiscence is mariage The vow of chastitie lawful possible to be kept more grateful to God Iouinians heresie in this point coÌ„demned of old is called of the Protestants Gods vvord Many good vvorthie Bishops that haue not the gift of preaching and teaching c See the anÌ„oâ—ation before cap. 1 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The epistle for S. Alexius â—ul 17. Iob 1 21. Mat. 6 25. ⸬ As in the 1. chap. lacke of faith and good conscience so here couetousnes or desire of these temporal things in the end of this chap. presumption and boasting of knowledge are causes of falling from the faith heresie often being the punishmeÌ„t of former sinner b The epistle for S. Timothee Ian. 24. Io. 18 37 Apoc. 17 14. 19 16. Io. 1 18. ⸬ Almes deedes and good workes laide for a fouÌ„datioÌ„ and ground to attaine euerlasting life So say the doctors vpoÌ„ this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom Depositum is the Catholike truth descending from the Apostles by succession of Bishops euen vnto the end The ProtestaÌ„ts can shew no such depositum Prophane nouelties of vvordes how to be tried and examined Catholike termes not expresly in the Scriptures but in sense are no such nouelties of vvordes Heretical nouelties of vvordes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts prophane nouelties of vvordes Catholikes must abhorre from heretical phrases and vvordes â— Ps 132. Heretikes arrogate knowledge falsely so called ⸬ Here againe it is plaine that holy Orders giue grace that euen by and in the external ceremonie of imposing the Bishops hands And it is a maner of speach specially vsed in this Apostle and S. Luke that Orders giue grace to the ordered that to take orders or authoritie to minister SacrameÌ„ts or preach is to be giuen or deliuered to Gods grace Act. 14 25. Tit. 3 5. Tit. 1 â— 1 Timo. 2 7. c Faith and loue coupled commonly together in this Apostles vvritings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4 19. ⸬ Vvhat a happie meritorious thiÌ„g it is to relieue the afflicted for religioÌ„ not to be ashamed of their disgrace yroÌ„s or what miseries so euer A great blessing to haue Catholike progenitors and very coÌ„mendable to cleaue fast to their faith Apol. coÌ„t Ruff. li. 1. c. 8. The peoples speaches of their fathers faith is very Christian and laudable Deut. 32. Ps 43. * Act. 24. 2 Cor. 11. Al our good deedes are laid vp vvith God to be revvarded We must speake in Catholike termes after a certaine rule of faith and forme of vvordes Relieuers of Cath. prisoners ⸬ Marke here that the elect though sure of saluation yet are saued by meanes of their preachers teachers as also by their ovvne endeuours Mat. 10 Ro. 3 3. c See the AnnotatioÌ„ before 1 Tim. 6. v. 20. Tit. 3 9. ⸬ Conuersion from sinne and heresie is the gift of God and of his special grace yet here vve see good exhortations and praier and such other helpes of man be profitable therevnto Vvhich could not be if vve had not free vvill Vvhat secular affaires do not agree nor coÌ„sist vvith spiritual mens function Hovv spiritual men may serue secular Princes deale in ciuil causes in vit 8. Ambr. Bern. Catholikes only right haÌ„dlers of the Scripture 2 Cor. 2 4. Heretical bookes and sermoÌ„s are to be auoided Who are out of the Church or vvithin it Free vvil 1 Timot. 4 1. ⸬ That those Magicians vvhich resisted Moyses were thus called it is not written in al the old TestameÌ„t therfore it came to the Apostles knowledge by tradition as the Church novv hath the names of the 3 kings of the peniteÌ„t theefe of the souldiar that pearced Christes side on the Crosse and of the like Exo. 7. ⸬ In al danger and diuersitie of false sectes S. Paules admonition is euer to abide in that vvas first taught deliuered neuer to giue ouer our old faith for a new fansie This is it which before he calleth depositum 1. Tim. 6. and 2. Tim. 1. 2. Pet. 1 21. Women easily seduced by heresie The folly of Heretikes in time appeareth Persecution The great profit of reading the Scriptures The Heretikes folish argumeÌ„t Al Scripture is profitable ergo only Scripture is necessarie sufficient The Epistle for holy Doctors and for S. Dominike August 4. ⸬ The martyrdom of saincts is so acceptable to God that it is counted as it vvere a sacrifice in his sight and therfore hath many effectes both in the partie that suffereth it
and in others that are partakers of the merite as of a sacrifice vvhich name it hath by a Metaphore Col. 4 14 ` â—vvil deliuer 2 Timo. 1 16. c This Linus vvas coadiutor with vnder â— Peter so counted secoÌ„d in the number of Popes The Apostle prophecied of our nevv delicate preachers Esa 30. v. 10. Vvorkes meritorious How heauen is due both of iustice and mercie It is not of vs but of Gods grace that vvorkes be meritorious Mat. 20. To such good vvorkes heaueÌ„ is due to say the contrarie is to derogate from Gods grace In Ps 100 2 Corinth 8. 2. Tim. 1 9. 1. Tim. 3 2. Epimenides ⸬ He speaketh not of the Churches abstaining from meates some times vvhich is not for any vncleannes in the creatures but for chastening their bodies but he meaneth the Ievvish superstition vvho novv being Christians vvould not cease to put difference of cleane and vncleane according to their old lavv See S. Augustine Cont. Faust li. 31. c. 4. Rom. 14 20. Priests must be consecrated by Bishops only The popular election of the Cleargie taken avvay The preemineÌ„ce of a Bishop aboue a Priest To put no differeÌ„ce betvvene them is Aërius heresie Heret translation Bigami excluded from holy Orders and the causes thereof The notable men of both TestameÌ„ts that liued coÌ„tineÌ„tly from vviues Only the Protestants complaine that they haue not the gift of chastitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pudicos Eph. 6 5. Col. 3 22. 1. Pet. 2 18. The Epistle at the first Masse on Christmas day and vpon the Circumcision of our Lord. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Bishops must be stout and coÌ„maund in Gods cause and the people must in no vvise disobey or contemne them b The Epistle at the 2 Masse on Christmas day and in the Votiue Masse of our B. Lady betvvene Christmas and Candlemas c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1 9. ⸬ As before in the Sacrament of holy Orders 1. Tim. 4. and 2 Tim. 1 so here it is plaine that Baptisme giueth grace that by it as by an instrumental cause we be saued 1 Tim. 4. 2. Tim. 2 23. ⸬ These admonitions or correptions must be giuen to such as erre by our Spiritual Gouernours and Pastors to vvhom if they yeld not Christian men must auoid them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praesse Vvho is proprely an Heretike vvho is not Description or markes hovv to knovv an Heretike vit Aug. c. 1â— The former markes agree to the Protestants Their bookes seruice preaching must be auoided Ep. 52. nu 7. The Church seeketh the amendement of the most obstinate Heretikes Heretikes cut them selues froÌ„ the Church ⸬ Faith and charitie commeÌ„ded alwais together both necessarie to make a complete ChristiaÌ„ man and to iustification saluation ⸬ The dueties of charitie and mercie done to Christes prisoners are exceding acceptable to God and al good men Col. 4 9. ⸬ Al Spiritual men ought to be exceding propense and ready to procure mens pardon and recoÌ„ciliation to al penitents ⸬ The great debt duetie that vve owe to such as be our spiritual parents in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and beleefe in Saincts 2. Tim. 1. 1. Tim. 2. 1. Pet. 1. * Yet vvas Christ head of the Gentils also So likevvise his vicar S. Peter notwithstaÌ„diÌ„g his more peculiar Apostleship ouer the Iewes Rom. 5. Heb. 1â— Heretical corruption * In the English Bible of the yerâ— 2579. The Epistle to the Hebrues is S. Paules The Epistle at the third masse on Christmas day Sap. 7 26. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The excellencie of Christ aboue Angels Ps 2 7. 2. reg 7 14. Ps 96 8. Ps 103 4. Ps 44 7. Ps 101 26. Ps 109 1 1. Cor. 15 25. ⸬ The holy Angels saith S. Augustine to the societie of vvhom vve aspire in this our peregrination as they haue eternitie to continue so also facilitie to knovv and felicitie to rest for they do helpe vs vvithout al difficultie because vvith their spiritual motions pure and free they labour or trauel not De Ciuis li. 11. c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament a figure and yet the true body The adoratioÌ„ of Christ in the B. Sacrament c As that vvhich runneth out of a broken vessel or that ruÌ„neth by is lost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mar. 16 20. Ps 8 5. 1 Cor. 15 Eph. 1. Pâ—ilip 2 8. ⸬ This proueth against the Caluinists that Christ by his PassioÌ„ merited his owne glorification which they would not for shame deny of Christ but that they are at a point to deny al meritorious workes yea eueÌ„ in Christ also and therfore they translate also this senteÌ„ce heretically by transposing the wordes In the Bible printed the yere 1579. Ps 21 23 Ps 17 3. Es 8 18. Ose 13 14. 1 Cor. 15 54. c The dignitie of man in that Christ tooke our nature vnto his person in Deitie and not the nature of Angels The excellencie of Christ aboue Moyses Nu. 12 7 Ps 94 8 ⸬ Faith is the ground worke of our creatioÌ„ in Christ which if we hold not fast al the building is lost Nu. 14 37. 21 23. Ps 94 11 ⸬ If the Apostle had not euideÌ„tly here shewed that the Sabboths rest was a figure of the eternal repose in heauen who durst to haue applied that Scripture of Gods rest the seuenth day to that purpose Or hovv can our Aduersaries now reprehend the like applicatioÌ„ manifoldly vsed in al holy auncient writers to the like end Gen. 2 2. Heb. 3 7. c So Iosue is called in Greeke ⸬ Whatsoeuer God threateneth by his vvord concerning the punishment of sinne and incredulitie shal be executed be the offense neuer so secrete deepe or hidden in our harts because Gods speach passeth easily and searcheth throughly euery part power and facultie of mans soul The Epistle in a Masse for the election of the Pope Scripture abused against inuocation of Saincts The Epistle for a Bishop that is a Confessor and for S. Thomas of Canterburie 2 Par. 26 18. 1 Par. 23 13. Ps 2 7. Ps 109 4. The descriptioÌ„ of a Priest and his office 3 Reg. 13. 2 Par. 26. 1 Reg. 13. The Princes temporal authoritie how far it extendeth There is a peculiar order calling of Priests of the new Testament Priests and sacrifice necessarie in the new Testament nothing derogatorie to Christs priesthod or sacrifice The difference and excellencie of Christs Priesthod Al true priests and preachers must be lawfully called thereto The dignitie function of Priesthod is not to be vsurped Christ both Priest king but his Priesthod more excellent of the two Psal 2. 109. Christ a Priest as he is man not as he is God 〈◊〉 pag. 89. The sacrifice on the Crosse vvas the principal acte of Christs priesthod Luc. 23. 46. Priests praiers more effectual Christs Priestly actions Notorious Heretical
Epistle vpoÌ„ the a Sunday after Easter ` you ` vs Es 53 9. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 53 4. Mt. 8 17. Spiritual hostes and Priests Obedience to temporal princes Ro. 〈◊〉 God instituted the Spiritual gouernemeÌ„s in more excelleÌ„t maner then the temporal Act. 1. Act. 20 Eph. 4. Hebr. 13. Heret translation The Kings excellencie of power is in respect of the nobilitie and lay magistrates vnder him ChristiaÌ„ Princes haue no more right to be supreme heads in spiritual causes then the Heathen Libertines Deadly sinnes of Princes or Superiors exempt not the subiectes froÌ„ obedience as Wicleffe held Hovv vviues should behaue them selues tovvard their husbands Eph. 5 28. Col. 3 18. 1 Tim. 2 9. Against the proud curious and costly attire of vvomeÌ„ vvhere in this il time of ours excedeth Gen. 18. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hovv husbands should behaue them selues tovvard their vviues ` in faith Pro. 17 13. Mat. 5 44. Ps 33 13 Mat. 5 10. The Epistle vpon friday in Easter vveeke ` those spirites Gen. 6. Mat. 24 Gen. 7 7 ` vs Christ in soule desceÌ„ded vnto hel vvhiles his body lay in the graue The Caluinists denying the same are by S. Augustines iudgement infidels Certaine difficulties whereof S. Augustine doubteth Purgatorie Vvhat vvere the incredulous persons of vvhom the Apostle here speaketh Noës Arke the vvater a figure of christs Crosse Baptisme Ibid. c. 17. Baptisme receiued of Heretikes or Schismatikes vvhen damnable vvhen not Ep. 57. The ceremonies of Baptisme namely Abrâ—â—â—ntio c. ⸬ It hath the same difficulty and sense that the other like wordes haue before Chap. 3. See the annotation there v. 19. and S. Aug. ep 69. Oecumenius vpon this place â—is at hand The Epistle vpon Sunday next after the Ascension Prou. 10 Ro. 12 Heb. 13. Ro. 12 6. The Epistle for a Martyr Mt. 5 11. Hier. 25 29. Prou. 11 31. Not only faith Vvorkes of mercie The better meÌ„ most afflicted in this life The iust man him self is hardly saued Against the vaine securitie of only faith The Epistle for S. Apollinaris Iul. 23. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Desire of Iucre or to exercise holy functions for gaine is a filthy fault in the Clergie and therfore much to be auoided The Epistle vpon the 3 SuÌ„day after Pentecost Prou 3. Iac. 4. Iac. 4. Psa 54 Mt. 6 25 Ro. 16 16. 1 Cor. 16 20. 2 Cor. 1â— 12. Senior in the vulgar translation is often Priest or Bishop See Act. â—5 Not Superioritie but tyrannie and lordlines is forbidden in the Clergie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 20. v. 25. Heret translation The name of Clergie and Clerke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests crownes The heauenly crowne of Doctors and preachers S. Peter vvriteth from Babylon that is Rome Vvhy Rome vvas called Babylon The ProtestaÌ„ts vvil haue Babylon to signifie Rome in other places but not here The Protestants vvraÌ„gle about the time of Peters being at Rome Many things most true euen in the Scriptures are not agreed vpon concerning the time The Epistle in the Transifiguration of our Lord Aug. 6. â—prescience c By this it is plaine that either Iohn Iames or Peter must be the author of this epistle for these three onely vvere present at the TraÌ„sfiguration Mat. 17â— Mt. 17 5 ⸬ You see that places are made holy by Christs presence that al places be not alike holy See Annot. Act. 7 33. 2 Tim 3 17. Good vvorkes must concurre vvith Gods predestination to the effecte thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heretikes according to their custom exclude this sense altogether by their false translation Oecum in hunc lâ—â— Gagn. S. Peters Pastoral care protection of the Church after his death Luc. 22. Io. 21. The Saincts in heauen pray for the liuing Feastes of holy Virgins Inuocation of Saincts Priuate phantastical interpretationâ— 1 Tim. 4. Iude. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Heretikes of whom he prophecieth here do gaine scholers by preaching libertie and by their owne licentious life which is specially ioyned to the heresie of these daies c Al the sweete wordes of heretikes speaking much of the vvord of the Lord the Gospel IESVS CHRIST c. are but termes of art to bie and sel poore mens soules Gen 7. Gen. 19. Gen. 19 16. The special properties of heretikes * from our Lord ⸬ So heretikes blaspheme the highest mysteries of our faith through ignorance b coinquinationes maecula Nu. 22 23. ⸬ Vvho euer promised more libertie to their folowers then Luther Caluin the like taking away penance fasting continencie or chastitie keeping of vowes necessitie of good vvorkes because faith doeth al obedience to Ecclesiastical pastors and CouÌ„cels and such like Io. 8 34. Ro. 6 16. Mt. 12. 45. Pro. 26 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c in quibus 2 Tim. 3 1. Iude 18. Ps 89 4 Ezec. 33. 1 Tim. 2. Mt. 24. 1 Thes 5. Apoc. 3. Esa 65 17. Apo. 21 1. Ro. 2 4. The heretical proud spirit of priuate interpretation of Scriptures The Scriptures be hard namely S. Paules epistles specially vvhere he speaketh of iustificatioÌ„ by faith * De fid op c. 14 The ProtestaÌ„ts idle distinctioÌ„ betvvene difficultie in the Epistles and difficultie in the things The Greeke copies haue both some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich things some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vvhich epistles Not only the matter but the style of the Scriptures is hard Ps 118. Act. 8. Luc. 24. v. 45. * Higinus ep 2. to 1. CoÌ„cil August li. 2. Euang. quaest q. 39. 1. Ioh. 2. v. 24. De fid op c. 14. 1. Ioh. â— 5. Io. 8 12. Heb. 9. 1 Pet. 1. Apo. 1. 3 Reg. 8 46. 2 Par. 6 36. No saluatioÌ„ but in the Societie of the Church Many meanes instruments of remitting sinne but al by the force merite of Christs bloud applied by them Al remission of sinnes is by the PassioÌ„ of Christ though by secuÌ„darie meanes also Some sinnes venial A man may be truely iust notvvithstanding venial sinnes S. Augustine excepteth our B. Ladie from sinners * c. 3â— Examples of venial sinnes * de 〈◊〉 perseueraÌ„s c. 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 13 34 15 12. â— Io. 3 14. ⸬ Hovv al sinne tentation procede of these three see S. Thomas Summe 1. 2. quaest 77. art 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ They vvere of vs for the time that is of and in the Church otherwise they could not haue gone out but they vvere not of the coÌ„staÌ„t sort or of the elect predestinat for then they had taried within or returned before their death c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisma whereof Christ ChristiaÌ„s ⸬ Keepe that firmely constantly vvhich you haue heard euen from the beginning by the mouth of the Apostles not that only vvhich you haue receiued by vvriting c or in it ⸬ Vve see
many other vvomen that came vp together vvith him to Hierusalem ✠verse 42 And vvhen euening vvas come because it vvas the Parasceue vvhich is the Sabboth-eue ✠verse 43 came Ioseph of Arimathaea a noble Senatour vvho him self also vvas expecting the kingdom of God and he vvent in boldly to Pilate and asked the body of IESVS ✠verse 44 But Pilate marueled if he vvere novv dead And sending for the Centurion asked him if he vvere novv dead ✠verse 45 And vvhen he vnderstoode by the Centurion he gaue the body to Ioseph ✠verse 46 And Ioseph ″ bying sindon and taking him dovvne vvrapped him in the sindon and laid him in a monument that vvas hevved out of a rocke And he rolled a stone to the doore of the monument ✠verse 47 And Marie Magdalene and Marie of Ioseph beheld vvhere he vvas laid ANNOTATIONS CHAP. XV. 11. Cheefe Priests Heretikes abuse the ignorant people with these naughtie Priests of the old Testament to make that name odious and to discredite the Priests of Christ in the new Testament But for these Priests thou maist not maruel that they are so busy against Christ * partly because they were such as were intruded by the secular power of the Roman Emperour and from yere to yere by bribery and frendship not by succession according to the Law of Moyses partly because the time was now come when the old Priesthod of Aaron should cease and the new begin according to the order of Melchife dec and for these causes cod suffered their former priueleges of wisedom and iudgemeÌ„t and discretion to decay in these later vsurpers and that according to the Prophet saying The Law shal perish from the Priest and counsel from the Ancients But the Priesthod of the new Testament is to continew vnto the end of the world and hath as being the principal part of the Church the assistaÌ„ce of the Holy Ghost for euer promised to teach it al truth and for Peter the cheefe Priest thereof vnder Christ our Sauiour praied That his faith should not faile and to the rest he said He that heareth you heareth me â—â— To satisfie the people Pilate should haue suffered death rather then by other mens prouocation or commaundement haue executed an innocent as a Christian iudge should rather suffer al extremitie then giue sentence of death against a Catholike man for his faith â—6 Bying sindon This dutie done to Christes body after his departure was exceding meritorious and is therfore by holy write so often commended for an example to faithful men to vse al honour and deuotion towards the bodies of Saincts and holy persons CHAP. XVI The third day to three vvomen at his Sepulcher an Angel telleth that he is risen and vvil as he promised Mar. 14 28. shevv him self in Galileâ— 9 The same day he appeareth to Marie Magdalene aftervvard to tvvo Disciples yet the Eleuen vvil not beleeue it vntil to them also he appeareth 15 To vvhom hauing giuen commission into al nations vvith povver also of Miracles he ascendeth and they plant his Church euery vvhere verse 1 AND vvhen the Sabboth vvas past Marie Magdalene and Marie of Iames and Salôme ″ bought spices that comming they might anoint IESVS ✠verse 2 And very early the first of the Sabboths they come to the monument the sunne being novv risen ✠verse 3 And they said one to an other Vvho shal roll vs backe the stone from the doore of the monument ✠verse 4 And looking they savv the stone rolled backe for it vvas very great ✠verse 5 And entring into the monument they savv a yong man sitting on the right hand couered vvith a vvhite robe and they vvere astonied ✠verse 6 Vvho saith to them Be not dismaied you seeke IESVS of Nazareth that vvas crucified he is risen he is not here behold the place vvhere they laid him ✠verse 7 But goe tel his Disciples and Peter that he goeth before you into Galilee there you shal see him * as he told you ⊢ ✠verse 8 But they going forth fled from the monument for trembling and feare had inuaded them and they said nothing to any body for they vvere afraid ✠verse 9 And he rising early the first of the Sabboth * appeared first to Marie Magdalene * out of vvhom he had cast seuen deuils ✠verse 10 She vvent and told them that had been vvith him that vvere mourning and vveeping ✠verse 11 And they hearing that he vvas aliue and had been seen of her did not beleeue ✠verse 12 And * after he appeared in an ″ other shape to tvvo of them vvalking as they vvere going into the countrie ✠verse 13 and they going told the rest neither them did they beleeue ✠verse 14 Last * he appeared to those eleuen as they sate at the table and he exprobrated their incredulity and hardnes of hart because they did not beleeue them that had seen him risen againe ✠verse 15 And he said to them * Going into the vvhole vvorld preach the Gospel to al creatures ✠verse 16 He that ″ beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned ✠verse 17 And them that beleeue ″ these signes shal folow In my name shal they cast out deuils They shal speake vvith nevv tonges ✠verse 18 Serpents shal they take avvay And if they drinke any deadly thing it shal not hurt them They shal impose hands vpon the sicke and they shal be vvhole ✠verse 19 And so our Lord IESVS after he spake vnto them * vvas assumpted into heauen and sate on the right hand of God ✠verse 20 But they going forth preached euery vvhere our Lord working vvithal and confirming the vvord vvith signes that folovved ⊢ ANNOTATIONS CHAP. XVI 1. Bought spices As she did bestow and consume a costly ointment vpon his body being yet aliue c. 14 3 Christ him self defending and highly commending the fact against Iudas and other who accounted it to be superfluous and better to be bestowed otherwise So not without great deuotion and merite she and these other women seeke to anoint his body dead though Heretikes or other simple persons may pretend such things to be better bestowed vpon the poore and therfore * she first before al other * and they next saw him after his Resurrection 12. In an other shape Christ though he haue but one corporal shape natural to his person yet by his omnipotencie he may be in whatsoeuer forme and appears in the likenesse of any other man or creature as he list Therfore let no man thinke it strange that he may be vnder the forme of bread in the B. Sacrament 16. He that beleeueth Note wel that whereas this Euangelist mentioneth only faith and baptisme as though to beleeue and to be baptized were
ynough S. Matthew addeth these wordes also of our Sauiour teaching them to obserue al things whatsoeuer I haue commaunded you which conteineth al good workes and the whole iustice of a Christian man 17. These signes shal folow It is not meant that al Christians or true beleeuers should doe miracles but that some for the proofe of the faith of al should haue that gift The which is the grace or gift of the whole Church executed by certaine for the edification and profite of the whole THE ARGVMENT OF S. LVKES GOSPEL S Lukes Gospel may be diuided into fiue partes The first part is of the Infancie both of the precursor and of Christ himselfe chap. 1 and 2. The second of the Preparation that vvas made to the manifestation of Christ chap. 3 and a piece of the 4. The third of Christes manifesting him selfe by preaching and miracles specially in Galilee the other piece of the 4 chap. vnto the middes of the 17. The fourth of his comming into Iurie tovvards his Passion the other piece of the 17 chap. vnto the middes of the 19. The fifth of the Holy weeke of his Passion in Hierusalem the other part of the 19 chap. vnto the end of the booke S. Luke vvas sectator saith S. Hierome that is a disciple of the Apostle Paul and a companion of 〈◊〉 his peregrination And the same vve see in the Actes of the Apostles Vvhere from the 16 chap. S. Luke putteth him selfe in the traine of S. Paul vvriting thus in the storie Forthwith we sought to goe into Macedonia and in like maner in the first person commonly through the rest of that booke Of him and his Gospel S. Hierom vnderstandeth this saying of S. Paul Vve haue sent with him the brother vvhose praise is in the Gospel through al Churches where also he addeth Some suppose so often as Paul in his Epistles saith According to my Gospel that he meaneth of Lukes booke And againe Luke learned the Gospel not onely of the Apostle Paul who had not been with our Lord in flesh but of the other Apostles which him selfe also in the beginning of his booke declareth saying As they deliuered to vs who them selues from the beginning saw and were ministers of the word It foloweth in S. Hierome Therfore he wrote the Gospel as he had heard but the Actes of the Apostles he compiled as he had seen S. Paul vvriteth of him by name to the Colossians Luke the Physicion saluteth you and to Timothee Luke alone is with me Finally of his end thus doth S. Hierome vvrite He liued fourescore and foure yeres hauing no wife He is buried at Constantinople to vvhich citie his bones vvith the Relikes of Andrew the Apostle were translated out of Achaia the twentith yere of Constantinus And of the same Translation also in another place against Vigilantius the Heretike It grieueth him that the Relikes of the Martyrs are couered with pretious couerings and that they are not either tied in cloutes or throwen to the dunghil why are we then * sacrilegious when we enter the Churches of the Apostles Was Constantinus ' the Emperour sacrilegious who translated to Constantinople the holy Relikes of Andrew Luke and Timothee at which the Diuels rore and the inhabiters of Vigilantius confesse that they feele their presence His sacred body is novv as Padua in Italie Vvither it vvas againe translated from Constantinople THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO LVKE CHAP. I. The Annunciation and Conception first of the Precursor 26 and sixe moneths after of Christ also him self 39 The Visitation of our Ladie vvhere both the mothers do Prophecie 5â— The Natiuitie and Circuâ—cision of the Precursor vvhere his father doth prophecie 80 The Precursor is from a childe an Eremite verse 1 BECAVSE many haue gone about to compile a narration of the things that haue been accomplished among vs ✠verse 2 according as they haue deliuered vnto vs vvho from the beginning them selues savv and vvere ministers of the vvord ✠verse 3 it seemed good also vnto me ″ hauing diligently atteined to al things from the beginning to vvrite to thee in order good * Theophilus ✠verse 4 that thou maist knovv the veritie of those vvordes vvhere of thou hast been instructed ✠verse 5 There vvas in the daies of Herod the king of Ievvrie a certaine Priest named Zacharie of the * course of Abia and his vvife of the daughters of Aaron and her name Elizabeth ✠verse 6 And they vvere both ″ iust before God vvalking ″ in al the commaundements ″ and iustifications of our Lord vvithout blame ✠verse 7 and they had no sonne for that Elizabeth vvas barren and both vvere vvel striken in their daies ✠verse 8 And it came to passe vvhen he executed the priestly function in the order of his course before God ✠verse 9 according to the custome of the Priestly function he vvent forth by lot * to offer incense entring into the temple of our Lord ✠verse 10 and * al the multitude of the people vvas praying vvithout at the houre of the incense ✠verse 11 And there appeared to him an Angel of our Lord standing on the right hand of the altar of incense ✠verse 12 And Zacharie vvas troubled seeing him and feare fel vpon him ✠verse 13 But the Angel said to him Feare not Zacharie for thy praier is heard and thy vvife Elizabeth shal beare thee a sonne and thou shalt cal his name Iohn ✠verse 14 and thou shalt haue ″ ioy and exultation and many shal reioyce in his natiuitie ✠verse 15 for he shal be great before our Lord and vvine and sicer he shal not drinke and he shal be replenished vvith the Holy Ghost euen from his mothers vvombe ✠verse 16 and he shal * conuert many of the children of Israel to the Lord their God ✠verse 17 and he shal goe before him * in the spirit and vertue of Elias that he may conuert the hartes of the fathers vnto the children and the incredulous to the vvisedom of the iust to prepare vnto the Lord a perfect people ⊢ ✠verse 18 And Zacharie said to the Angel Vvhereby shal I knovv this for I am old and my vvife is vvel striken in her daies ✠verse 19 And the Angel ansvvering said to him I am Gabriel that assist before God and am sent to speake to thee and to euangelize these things to thee ✠verse 20 And behold thou shalt be dumme and shalt not be able to speake vntil the day vvherein these things shal be done for-because thou hast not beleeued my vvordes vvhich shal be fulfilled in their time ✠verse 21 And the people vvas expecting Zacharie and they marueled that he made tariance in the temple ✠verse 22 And comming forth he could not speake to them and they knevv that he had seen a