Catholike Church that is to say that visible companie of Christians vvhich hath euer had and by good records can proue they haue had a continual ordinarie succession of Bishops Pastors and Doctors to be the onely true Church and these other good fellovves that for many vvorldes or ages together can not shevv that they had any one Bishop or ordinarie yea or extraordinaââe officer for them and their sect to be an adulterous Heretical generation And this place of the Apostle assuring to the true Church a perpetual visible continuance of Pastors and Apostles or their successors vvarranted the holy fathers to trie al Heretikes by the most famous succession of the Popes of Rome So did S. Irenaeus li. 3. c. 3. Tertullian in prascript Optatus li. 2 cont Parm. S. Augustine in ps cont part Donat. et cont ep Manich. c. 4. et ep 165. Epiph. har 27. and others 14. With euery vvinde The special vse of the spiritual Gouernours is to keepe vs in vnitie and constancie of the Catholike faith that vve be not carried avvay vvith the blast or vvind of euery heresie Vvhich is a very proper note of sectes and nevv doctrines that trouble the infirme vveaklings of the Church by certaine seasons of diuerse ages as sometime the Arians then the Manichees an other time the Nestorians then the Lutherans Caluinists and such like vvho at diuers times in diuers places haue blovven diuers blastes of flase doctrine CHAP. V. He continueth his exhortation to good life 5 assuring them against al deceiuers that no committer of mortal sinne shal be saued considering that for such sinnes it is that the Heathen shal be damned â that Christians must rather be the light of al others 22 Them he commeth in particular and exhorteth husbands and vviues to do their duety one tovvardes the other by the example of Christ and his obedient and beloued spouse the Church verse 1 BE ye therfore folovvers of God as most deere children â verse 2 and * walke in loue as Christ also loued vs and deliuered him self for vs an oblation and host to God in an odour of svvetenes â verse 3 But * fornication and al vncleannes or auarice let it not so much as be named among you as it becommeth sainctes â verse 4 or filthines or foolish talke or scurrilitie being to no purpose but rather giuing of thankes â verse 5 For vnderstanding knovv you this that no fornicatour or vncleane or couetous person vvhich is the seruice of Idols hath inheritance in the kingdom of Christ and of God â verse 6 Let no man seduce you vvith vaine vvordes For for these things commeth the anger of God vpoÌ the children of diffidence â verse 7 Become not therfore partakers vvith them â verse 8 For you vvere sometime darkenes but novv light in our Lord. Vvalke as children of the light â verse 9 for the fruite of the light is in al goodnes and iustice and veritie ⢠â verse 10 prouing vvhat is vvel pleasing to God â verse 11 and communicate not vvith the vnfruitful vvorkes of darkenes but rather reproue them â verse 12 For the things that are done of them in secrete it is shame euen to speake â verse 13 But al things that are reproued are manifested by the light for al that is manifested is light â verse 14 for the vvhich cause he saith Rise thou that sleepest and arise from the dead and Christ vvil illuminate thee â verse 15 See therfore brethren how you vvalke vvarily not as vnvvise but * as vvise â verse 16 redeeming the time because the daies are euil â verse 17 Therfore become not vnvvise but * vnderstanding vvhat is the vvil of God â verse 18 And be not drunke vvith vvine vvherein is rioteousnes but be filled vvith the Spirit â verse 19 speaking to your selues in psalmes hymnes and spiritual canticles chauÌting and singing in your hartes to our Lord â verse 20 giuing thankes alvvaies for al things in the name of our Lord IESVS Christ to God the Father â verse 21 Subiect one to an other in the feare of Christ â verse 22 Let * vvomen be subiect to their husbandes as to our Lord â verse 23 because * the man is the head of the woman as Christ is the head of the CHVRCH Him self â³ the sauiour of his body â verse 24 But as the CHVRCH is subiect to Christ so also the vvomen to their husbands in al things â verse 25 Husbands loue your vviues as Christ also â³ loued the CHVRCH and deliuered him self for it â verse 26 that he might sanctifie it cleansing it by the lauer of vvater in the vvord â verse 27 that he might present to him self a glorious CHVRCH not hauing spot or wrinkle or any such thing but that it may be holy and vnspotted â verse 28 So also men ought to loue their vviues as their ovvne bodies He that loueth his vvife loueth him self â verse 29 For no man euer hated his ovvne flesh but he nourisheth cherisheth it â³ as also Christ the CHVRCH â verse 30 because vve be the members of his body of his flesh of his bones â verse 31 For this cause shal maÌ leaue his father mother and shal cleane to his vvife and they shal be tvvo in one flesh â verse 32 â³ This is a great sacrameÌt but I speake in Christ and in the CHVRCH â verse 33 Neuertheles you also euery one let eche loue his vvife as him self and let the vvife feare her husband ⢠ANNOTATIONS CHAP. V. 21. Sauiour of his body None hath saluation or benefite by Christ that is not of his body the Church And vvhat Church that is S. Augustine expresseth in these vvordes The Catholike Church onely is the body of Christ vvhereto she is âead out of this body the Holy Ghost quickeneth no man And a litle after He that vvil haue the Spirit let him bevvare he remains not out of the CHVRCH let him bevvare he enter not into it fâinedly August ep 50 ad Bonifacium comitem in fine 24. Subiect to Christ The CHVRCH is alvvaies subiect to Christ that is not onely vnder him but euer obedient to his vvordes and commaundement Vvhich an euident and inuincible demonstration that she neuer rebelleth against Christ neuer falleth from him by error Idolatrie or false vvorship as the Heretikes novv and the Donatistes of old did teach 25. Loued the Church Loe Christes singular loue of the CHVRCH for vvhich onely the members thereof he effectually suffered his Passion and for vvhose continual cleansing and purifying in this life he instituted holy Baptisme and other Sacraments that at length in the next life it may become vvithout al spot vvrinkle or blemish for in this vvorld by reason of the manifold infirmities of diuers her members she can not be vvholy vvithout sinne but must
vnavvares mangle the GOSPEL it self in the principal partes thereof yea rather vve shal abridge the very preaching of the Gospel and bring it to a bare name THE SVMME OF THE NEW TESTAMENT THAT which was the summe of the Old Testament to wit Christ and his Church as S. Augustine saith catechizing the ignorant the very same is the summe of the New Testament also For as the same S. Augustine saith againe In the Old Testament there is the occultation of the New and in the New Testament there is the manifestation of the Old And in another place In the Old doth the New lye hidden and in the New doth the Old lye open And thervpon our Sauiour said I am not come to breake the Law or the Prophets but to fulfill them For assuredly I say vnto you til heauen and earth passe one iote or one title shall not passe of the Law till all be fulfilled In vvhich vvordes he shevveth plainely that the nevv Testament is nothing els but the fulfilling of the old Therfore to come to the partes The Gospels doe tell of Christ himselfe of vvhom the Old TestameÌt did foretell and that euen from his coming into the vvorld vnto his going out therof againe The Actes of the Apostles doe tell of his Church beginning at Hierusalem the headcitie of the Ievves and of the propagation therof to the Gentiles and their headcitie Rome And the Apocalypse doth prophecie of it euen to the consummation therof which shal be in the end of the world The Epistles of the Apostles do treat partly of such questions as at that time were moued partly of good life and good order The Summe of the 4 Gospels THe Gospels doe tell historically the life of our Lord Iesus shevving plainely that he is Christ or the king of the Ievves vvhom vntil then al the time of the Old Testament they had expected and vvithal that they of their ovvne mere malice and blindnes the iniquitie beginning of the Seniors but at the length the multitude also consenting vvould not receaue him but euer sought his death vvhich for the Redemption of the vvorld he at length permitted them to compasse they deseruing thereby most iustely to be refused of him and so his Kingdom or Church to be taken avvay from them and giuen to the Gentils For the gathering of vvhich Church after him he chooseth Tvvelue and appointeth one of them to be the cheefe of al vvith instructions both to them and him accordingly The storie hereof is vvritten by foure vvho in Ezechiel and in the Apocalypse are likened to foure liuing creatures euery one according as his booke beginneth S. Matthevv to a Man because he beginneth vvith the pedegree of Christ as he is man S. Marke to a Lion because he beginneth vvith the preaching of S. Iohn Baptist as it vvere the roaring of a lion in the vvildernes S. Luke to a Calfe because he beginneth vvith a priest of the Old Testament to vvit Zacharie the father of S. Iohn Baptist vvhich Priesthood vvas to sacrifice calues to God S. Iohn to an Egle because he beginneth vvith the Diuinitie of Christ flying so high as more is not possible The first three do report at large vvhat Christ did in Galilee after the imprisonment of S. Iohn Bapist Vvherefore S. Iohn the Euangelist vvriting after them all doth omit his doinges in Galilee saue onely one vvhich they had not vvritten of the vvonderful bread vvhich he told the Capharnaites he could and vvould giue Io. 6. and reporteth first vvhat he did vvhiles Iohn Baptist as yet vvas preaching and baptizing then after Iohns imprisoning vvhat he did in Iurie euery yere about Easter But of his Passion all foure do vvrite at large Vvhere it is to be noted that from his baptizing vvhich is thought to haue been vpon Tvvelfthday vvhat time he was beginning to be about 30 yere old Luk. 3. vnto his passion are numbred three monethes and three yeres in vvhich there vvere also 4 Easters The argument of S. Matthewes Gospel S. Matthevves Gospel may be vvell diuided into fiue partes The first parte as touching the Infancie of our Lord Iesus Chap. 1 and 2. The second of the preparation that vvas made to his manifestation chap. 3. and a piece of the 4. The third of his manifesting of him selfe by preaching and miracles and that in Galilee the other piece of the 4. chap. vnto the 19. The fourth of his comming into Iurie tovvard his Passion chap. 19. and 20. The fifth of the Holy vveeke of his Passion in Hierusalem chap. 21 vnto the end of the booke Of S. Matthew vve haue Mat. 9. Mar. 2. Lu. 5 How being before a Publican he vvas called of our Lord and made a Disciple Then Luk. 6. Mar. 3. Mat. 10 Hovv out of the vvhole number of the Disciples he vvas chosen to be one of the tvvelue Apostle And out of them againe he vvas chosen and none but he and S Iohn to be one of the foure Euangelistes Among vvhich foure also he vvas the first that vvrote about 8 or 10 yeres after Christes Ascension THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO MATTHEW CHAP. I. The pedegree of Iesus to shew that he is Christ promised to ⸬ Abraham and Dauid 18. That he was conceiued and borne of a Virgin as Esay prophecied of him verse 1 THE booke of the generation of IESVS Christ the sonne of Dauid the sonne of Abraham â verse 2 Abraham begat Isaac And Isaac begat Iacob And Iacob begat Iudas and his brethren â verse 3 And Iudas begat Phares and Zaram of â³ Thamer And Phares begat Esron And Esron begat Aram. â verse 4 And Aram begat Aminadab And Aminadab begat Naasson And Naasson begat Salmon â verse 5 And Salmon begat Booz of Raab And Booz begat Obed of Ruth And Obed begat lesse â verse 6 And lesse begat Dauid the King And Dauid the King begat Salomon of her that was the vvife of Vrias â verse 7 And Salomon begat Roboam And Roboam begat Abia. And Abia begat Asa â verse 8 And Asa begat Iosaphat And Iosaphat begat Ioram And Ioram begat Ozias â verse 9 And Ozias begat Ioatham And Ioatham begat Achaz And Achaz begat Ezechias â verse 10 And Ezechias begat Manasses And Manasses begat Amon. And Amon begat Iosias â verse 11 And Iosias begat Iechonias his brethren in the Transmigration of Babylon â verse 12 And after the Transmigration of Babylon Iechonias begat Salathiel And Salathiel begat Zorobabel â verse 13 And Zorobabel begat Abiud And Abiud begat Eliacim And Eliacim begat Azor. â verse 14 And Azor begat Sadoc And Sadoc begat Achim And Achim begat Eliud â verse 15 And Eliud begat Eleazar And Eleazar begat Mathan And Mathan begat Iacob â verse 16 And Iacob begat â³ Ioseph the â³ husband of MARIE of vvhom vvas borne IESVS vvho is called
the house â verse 17 So let â³ your light shine before men that they may see your good vvorkes and glorifie your father vvhich is in heauen â verse 18 Do not thinke that I am come to breake the Lavv or the Prophets I am not come to breake but to fulfil â verse 19 For assuredly I say vnto you * til heauen and earth passe one iote or one tittle shal not passe of the Lavv til al be fulfilled â verse 20 He therfore that shal * breake â³ one of these least commaundements shal so teach men shal be called the least in the Kingdom of heauen But he that shal doe and teach he shal be called great in the Kingdom of heauen ⢠â verse 21 For I tel you that vnles â³ your iustice abound more then that of the Scribes and Pharisees you shal not enter into the Kingdom of heaueÌ â verse 22 You haue heard that it vvas sayd to them of old * Thou shalt not kil and vvho so killeth shal be in danger of iudgement â verse 23 But I say to you that vvhosoeuer is angrie vvith his brother shal be in danger of iudgment And vvhosoeuer shal say to his brother Raca shal be in danger of a councel And whosoeuer shal say Thou foole shal be guilty of the â³ hel of fyre â verse 24 If therefore thou offer thy â³ gift at the altar and there thou remember that thy brother hath ought agaynst the â verse 25 leaue there thy offering before the altar and goe first to be reconciled to thy brother and then coming thou shalt offer thy gift ⢠â verse 26 * Be at agreement vvith thy aduersarie betimes vvhiles thou art in the vvay vvith him lest perhaps the aduersarie deliuer thee to the iudge and the iudge deliuer thee to the officer and thou be cast into ⸬ prison â verse 27 Amen I say to thee thou shalt not goe out from thence til thou repay the last farthing â verse 28 You haue heard that it vvas sayd to them of old * Thou shalt not committe aduoutrie â verse 29 But I say to you that vvhosoeuer shal see a vvoman to lust her hath already committed aduoutrie vvith her in his hart â verse 30 And if thy right eie scandalize thee plucke it out cast it from thee for it is expedient for thee that one of thy limmes perish rather then thy vvhole body be cast into hel â verse 31 And if thy right hand scandalize thee cut it of and cast it from thee for it is expedient for thee that one of thy limmes perish rather then that thy vvhole body goe into âel â verse 32 It vvas sayd also * vvhosoeuer shal dimisse his vvife let him giue her a bil of diuorcement â verse 33 But I say to you vvhosoeuer shal dimisse his vvise â³ excepting the cause of fornication maketh her to committe aduoutrie And he that shal marie her that is dimissed â³ committeth aduoutrie â verse 34 Agayne you haue heard that it vvas sayd to them of old * Thou shalt not committe periurie but thou shalt performe thy othes to our Lord. â verse 35 But I say to you â³ not to svveare at al neither by heauen because it is the throne of God â neither by the earth because it is the foote-stole of his feete neither by HierusaleÌ because it is the citie of the great King â verse 36 Neither shalt thou svveare by thy head because thou canst not make one heare vvhite or blacke â verse 37 Let your talke be yea yea no no and that vvhich is ouer aboue these is of euil â verse 38 You haue heard that it vvas sayd * An eye for an eye and a tooth for a tooth â verse 39 But I say to you â³ not to resist euil but if one strike thee on thy right cheeke turne to him also the other â verse 40 and to him that vvil contend vvith thee in iudgment and take away thy cote let goe thy cloke also vnto him â verse 41 and vvhosoeuer vvil force thee one mile goe vvith him other tvvayne â verse 42 He that asketh of thee giue to him and * to him that vvould borovv of thee turne not avvay â verse 43 You haue heard that it vvas sayd * Thou shalt loue thy neighbour and ⸬ hate thine enemie â verse 44 But I say to you loue your enemies doe good to them that hate you and pray for them that persecute and abuse you â verse 45 that you may be the children of your father vvhich is in heauen vvho maketh his sunne to rise vpon good bad and rayneth vpon iust ⸬ vniust â verse 46 For if you loue them that loue you vvhat revvard shal you haue do not also the Publicans this â verse 47 And if you salute your brethren only vvhat do you more do not also the heathen this â verse 48 Be you perfect therfore as also your heauenly father is perfect ANNOTATIONS CHAP. V. 10. For Iustice Heretikes and other malefactours ãâã suffer willingly and stoutly but they are not blessed because they suffer not for iustice For sayth S. Aug. they can not suffer for iustice that haue deuided the Churche and where sound fayth or charitie is not there cannot be iustice Cont. ep Parm. li. 1. c. 9. Ep. 50. Psal 34. Conc. 2. And so by this scripture are excluded al false Martyrs as S. Augustine often declareth and S. Cypr. de Vnit. Eccl. nu 8. 12. Reward In Latin and Greeke the word signifieth very wages and hire dewe for workes and so presupposeth a meritorious deede 15. The light This light of the world and citie on a mountayne and candel vpon a candlesticke signifie the Clergie and the whole Churche so built vpon Christ the mountayne that it must needes be visible and can not be hid nor vnknowen Aug. cont Fulg. Donas c. 18. Li. 16. cont âaust c. 17. And therfore the Churche being a candle not vnder a bushel but shining to al in the house that is in the world what shal I say more sayth S. Augustine then that they are blind which shut their eyes agaynst the candel that is set on the candlesticke Tract 2. in ep 10. 17. Your light The good life of the Clergie edifieth much and is Gods great honour whereas the contrarie dishonoureth him 20. One of these Behold how necessarie it is not only to beleeue but to keepe al the commaundements euen the very least 21. Your iustice It is our Iustice when it is geuen vs of God Aug. in Ps â0 Conc. 1. De Sp. lit c. 9. So that Christians are trueâââust and haue in them selues inhaerent iustice by doing Gods commaundement without which iustice of workes no man of age can be saued Aug. de fid oper c. 16. Whereby we see saluation iustice and iustification not to
such grace and mercy as also on the other side to shevv hovv readily the Gentiles in so many Nations vvere conuerted by one Apostle onely vvho From Hierusalem euen to Illyâicum replenished the Gospel of Christ And this parting of the vvorke so made by S. Peter vvith the rest doth S. Paul him selfe touche That vve vnto the Gentiles and they vnto the Circuncision Neuerthelesse before his coÌming to Rome not onely vvas the Church come to Rome as it is euident Act. the last chap. there plaÌted by S. Peter and others as likevvise by S. Peter it vvas planted in the first Gentils before that S. Paul began the taking of it avvay from the multitude of the Ievves and the translating of it to the multitude of the Gentils but also so not able vvas the same Church of Rome that S. Paul vvriting his Epistle to the Romanes before he came thither saith Your faith is renovvmed in the vvhole vvorld and therefore they vvith the rest of the Gentiles be that Nation vvhereof Christ told the Ievves saying The Kingdom of God shal be taken avvay from you shal be giueÌ to a Nation yelding the fruites thereof As before vve noted the Gospels as they are read both at Mattins and Masse through out the yere in their conuenient time and place so the bookes folovving as also the bookes of the old Testament are read in the said Seruice of the Church for Epistles and Lessons in their time place as hereafter shal be noted in euery of them See the very same order and custome of the primitiue Church in S. Ambrose ep 33. S. Augustine Serm. de Tempore 139 140 141 144. S. Leo Ser. 2 4 de Quadrag Ser. 13 19 de Pass Domini S. Gregorie in his 40 homilies vpon the Gospels THE ACTES OF THE APOSTLES CHAP. I. Christ novv ready to ascend biddeth the Apostles to expect the Holy Ghost vvhich he had promised foretelling vvhere being strengthened by him they should begin his Church and hovv far they should cary it 9 After his Ascension they are vvarned by tvvo Angels to set their mindes vpon his second comming 14 In the daies of their expectation 15 Peter beginneth to execute his vicarship giuing instruction and order by vvhich Mathias is elected Apostle in the place of Iudas verse 1 THE * first treatise I made of al things O Theophilus vvhich IESVS began to doe and to teache â verse 2 vntil the day vvherein â³ giuing commaundement by the holy Ghost to the Apostles vvhom he chose he vvas assumpted â verse 3 to vvhoÌ he shevved also him self aliue after his passion in many arguments for fourtie daies appearing to them speaking of the kingdom of God â verse 4 And eating vvith them * he commaunded them that they should not depart from Hierusalem but should expect the promisse of the Father vvhich you * haue heard saith he by my mouth â verse 5 for Iohn in deede baptized vvith vvater but * you shal be baptized vvith the holy Ghost after these fevv daies â â verse 6 They therfore that vvere assembled asked him saying Lord whether at this time vvilt thou restore the kingdom to Israel â verse 7 but he said to them â³ It is not for you to knovv times or moments vvhich the Father hath put in his ovvne povver â verse 8 but you shal receiue the * vertue of the holy Ghost comming vpon you and you shal be vvitnesses vnto me in Hierusalem and in al Ievvrie and Samaria and euen to the vtmost of the earth â verse 9 And * vvhen he had said these things in their sight he vvas eleuated and a cloud receiued him out of their sight â verse 10 And vvhen they beheld him going into heauen behold tvvo men stoode beside them in vvhite garments â verse 11 vvho also said Ye men of Galilee vvhy stand you looking into heauen This IESVS vvhich is â³ assumpted from you into heauen shal so come as you haue seen him going into heauen ⢠â verse 12 Then they returned to Hierusalem from the mount that is called Oliuet vvhich is by Hierusalem distant a Sabboths iourney â verse 13 And vvhen they vvere entred in they vvent vp into an vpper chamber vvhere abode Peter Iohn Iames and Andrevv Philippe and Thomas Bartholomevv and Mathevv Iames of Alphaeus and Simon Zelótes and Iude of Iames. â verse 14 Al these vvere perseuéring vvith one minde in praier vvith the vvomen and â³ MARIE the mother of IESVS and his brethren â verse 15 In those daies â³ Peter rising vp in the middes of the brethren said and the multitude of persons together vvas almost an hundred and tvventie â verse 16 You men brethren * the scripture must be fulfilled vvhich the holy Ghost spake before by the mouth of Dauid concerning Iudas vvho vvas the * captaine of them that apprehended IESVS â verse 17 vvho vvas numbred among vs and obteined the lot of this ministerie â verse 18 And he in deede hath possessed a * field of the revvard of iniquitie and being hanged he burst in the middes and al his bovvels gushed out â verse 19 And it vvas made notorious to al the inhabitants of Hierusalem so that the same field vvas called in their tonge Hacel-dema that is to say the field of bloud â verse 20 For it is vvritten in the booke of Psalmes Be their habitation made desert and be there none to dvvel in it And his Bishoprike let another take â verse 21 Therfore of these men that haue assembled vvith vs al the time that our Lord IESVS vvent in and vvent out among vs â verse 22 beginning from the baptisme of Iohn vntil the day vvherein he vvas assumpted from vs there must one of these be made a vvitnes vvith vs of his resurrection â verse 23 And they appointed tvvo Ioseph vvho vvas called Barsabas vvho vvas surnamed Iustus and Mathias â verse 24 And praying they said Thou Lord that knovvest the harts of al men shevv of these tvvo one vvhom thou hast chosen â verse 25 to take the place of this ministerie and Apostleship from the vvhich Iudas hath preuaricated that he might goe to his ovvne place â verse 26 And they gaue them â³ lottes and the lot fel vpon Mathias and he vvas numbered vvith the eleuen Apostles ⢠ANNOTATIONS CHAP. I. 2. Giuing commaundement He meaneth the power giuen them to preach to baptize to remit sinnes and generally the whole commission and charge of gouernement of the Church after him and in his name steede and right the which Regiment was giuen them together with the Holy Ghost to assist them therein for euer 7. It is not for you It is not for vs nor needful for the Church to know the times moment of the world the comming of Antichrist and such other Gods secretes This is ynough in that
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 coÌtribution 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 baÌd 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 perseueraÌce 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 obedieÌce 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 ãâã he highly commendeth the Romanes and protesteth his affection tovvardes them and so coÌming 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 Idolââ 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 â verse 2 vvhich before he had promised by his Prophets in the holy Scriptures â verse 3 of his sonne vvho vvas made to him of the seede of Dauid according to the flesh â 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 â verse 5 by vvhom vve haue receiued grace and Apostleship for obedience to the faith in al Nations for the name of him â verse 6 among vvhom are you also the called of IESVS CHRIST ⢠â 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 â verse 8 First I giue thankes to my God through IESVS CHRIST for al you because â³ your faith is renoumed in the vvhole vvorld â verse 9 For God is my vvitnes vvhom I serue â³ in my spirit in the Gospel of his Sonne that vvithout intermission I make â³ a memorie of you â 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 â verse 11 For I desire to see you that I may imparte vnto you some spiritual grace to confirme you â
the vvater thereof that a vvay might be prepared to the kings from the rising of the sunne â verse 13 And I savv from the mouth of the dragon and from the mouth of the beast and from the mouth of the false-prophet three ' vncleane spirites in maner of frogges â verse 14 For they are the spirites of Deuils vvorking signes and they goe forth to the kings of the vvhole earth to gather them into battel at the great day of the omnipotent God â verse 15 Behold * I come as a theefe Blessed is he that vvatcheth keepeth his garments that he * vvalke not naked and they see his turpitude â verse 16 And he shal gather them into a place vvhich in Hebrevv is called Armagedon â verse 17 And the seuenth Angel poured out his vial vpon the aire and there came forth a loud voice out of the temple from the throne saying It is done â verse 18 And there vvere made lighteninges and voices and thunders and a great earthquake vvas made such an one as neuer hath been since men vvere vpon the earth such an earthquake so great â verse 19 And the great citie vvas made into three partes and the cities of the Gentiles fel. And Babylon the great came into memorie before God * to giue her the cuppe of vvine of the indignation of his vvrath â verse 20 And euery Iland fled and mountaines vvere not found â verse 21 And great haile like a talent came downe from heauen vpon men and men blasphemed God for the plague of the haile because it vvas made exceding great CHAP. XVII The harlot Babylon clothed vvith diuers ornaments 6 and drunken of the blood of Martyrs sitteth vpon a beast that hath seuen heades and ten hornes 7 al which things the Angel expoundeth verse 1 AND there came one of the seuen Angels vvhich had the seuen vials spake vvith me saying Come I vvil shevv thee the damnation of the great harlot vvhich sitteth vpon many vvaters â verse 2 vvith vvhom the kings of the earth haue fornicated and they vvhich inhabite the earth haue been drunke of the vvine of her vvhoredom â verse 3 And he tooke me avvay in spirit in to the desert And I savv a womaÌ sitting vpon a scarlet coloured beast ful of names of blasphemie hauing seuen heades and ten hornes â verse 4 And the vvoman vvas clothed round about vvith purple and scarlet and gilted vvith gold and pretious stone and pearles hauing a golden cup in her hand ful of the abomination filthines of her fornication â verse 5 And in her forehead a name vvritten â³ Mysterie â³ Babylon the great mother of the fornications and the abominations of the earth â verse 6 And I savv the vvoman â³ drunken of the bloud of the Sainctes and of the bloud of the martyrs of IESVS And I marueled vvhen I had seen her vvith great admiration â verse 7 I And the Angel said to me Vvhy doest thou maruel I vvil tel thee the mysterie of the woman and of the beast that carieth her which hath the seuen heades and the ten hornes â verse 8 The beast vvhich thou savvest vvas and is not and shal come vp out of the bottomeles depth and goe into destruction and the inhabitants on the earth vvhose names are not vvritten in the booke of life from the making of the vvorld shal maruel seeing the beast that vvas and is not â verse 9 And here is vnderstanding that hath vvisedom The seuen heades are â³ seuen hilles vpon vvhich the vvoman sitteth and they are seuen kings â verse 10 Fiue are fallen one is and an other is not yet come vvhen he shal come he must tarie a short time â verse 11 And the beast vvhich vvas is not â³ the same also is the eight and is of the seuen goeth into destruction â verse 12 And the ten hornes vvhich thou sawest are ten kings vvhich haue not yet receiued kingdom but shal ' receiue povver as kings one houre after the beast â verse 13 These haue one counsel and force and their povver they shal deliuer to the beast â verse 14 These shal fight vvith the Lambe and the Lambe shal ouercome them because * he is Lord of lordes and King of kinges they that are vvith him called and elect and faithful â verse 15 And he said to me The vvaters vvhich thou savvest vvhere the harlot sitteth are peoples and nations and tonges â verse 16 And the ten hornes vvhich thou savvest in the beast these shal hate the harlot and shal make her desolate and naked and shal eare her flesh and her they shal burne vvith fire â verse 17 for God hath giuen into their hartes to doe that vvhich pleaseth him that they giue their kingdom to the beast til the vvordes of God be coÌsummate â verse 18 And the vvoman vvhich thou savvest is â³ the great citie vvhich hath kingdom ouer the kinges of the earth ANNOTATIONS CHAP. XVII 5. Babylon In the end of S. Peters first Epistle vvhere the Apostle dateth it at Babylon vvhich the auncient vvriters as vve there noted affirme to be meant of Rome the Protestants vvil not in any vvise haue it so because they vvould not be driuen to confesse that Peter euer vvas at Rome but here for that they thinke it maketh for their opinion that the Pope is Antichrist and Rome the seate and citie of Antichrist they vvil needes haue Rome to be this Babylon this great vvhore and this purple harlot for such fellovves in the exposition of holy Scripture be ledde onely by their preiudicate opinions and heresies to vvhich they dravv al things vvithout al indifferencie and sinceritie But S. Augustine Aretas and other vvriters most commonly expound it neither of Babylon itself a citie of Chaldaea or Aegypt not of Rome or any one citie vvhich may be so called spiritually as Hierusalem before chap. 11 is named spiritual Sodom and Aegypt but of the general socitie of the impious of those that preferre the terrene kingdoÌ and coÌmoditie of the vvorld before God eternal felicitie The author of the Commentaries vpon the Apocalypse set forth in S. Ambrose name vvriteth thus This great vvhoore sometime signifieth Rome specially vvhich at that time vvhen the Apostle vvrote this did persecute the Church of God but othervvise it signifieth the vvhole citie of the Diuâl that is the vniuersal corps of the reprobate Tertullian also taketh it for Rome thus Babylon saith he in S. Iohn is a figure of the citie of Rome being so great so proud of the Empire and the destroier of the saincts Vvhich is plainely spoken of that citie vvhen it vvas heathen the head of the terrene dominion of the vvorld the persecutor of the Apostles and their successors the seate of Nero Bomitian and the like Christs special enemies the sinke of idolatrie sinne and false vvorship
of the Pagan gods Then vvas it Babylon vvhen S. Iohn vvrote this and then vvas Nero and the rest figures of Antichrist and that citie the resemblance of the principal place vvheresoeuer it be that Antichrist shal reigne in about the later end of the vvorld Novv to apply that to the Romane Church and Apostolike See either novv or then vvhich vvas spoken onely of the terrene state of that citie as it vvas the seate of Peter vvhen it did slea aboue 30 Popes Christs Vicars one after an other endeuoured to destroy the vvhole Church that is most blasphemous and foolish The Church in Rome vvas one thing Babylon in Rome an other thing Peter sate in Rome and Nero sate in Rome but Peter as in the Church of Rome Nero as in the Babylon of Rome Vvhich distinction the Heretikes might haue learned by S. Peter him self ep 1. chap. 5. vvriting thus The Church saluteth you that is in Babylon coëlect So that the Church and the very chosen Church vvas in Rome vvhen Rome vvas Babylon vvhereby it is plaine that vvhether Babylon or the great vvhoore do here signifie Rome or no yet it can not signifie the Church of Rome vvhich is novv and euer vvas differing from the terrene Empire of the same And if as in the beginning of the Church Nero and the rest of the persecuting Emperours vvhich vvere figures of Antichrist did principally sit in Rome so also the great Antichrist shal haue his seate there as it may vvel be though others thinke that Hierusalem rather shal be his principal citie yet euen then shal neither the Church of Rome nor the Pope of Rome be Antichrist but shal be persecuted by Antichrist and driuen out of Rome if it be possible for to Christs Vicar and the Romane Church he vvil beare as much good vvil as the Protestants novv doe and he shal haue more povver to persecute him and the Church then they haue S. Hierom epist 17. c. 7. to Marcella to dravv her out of the citie of Rome to the holy land vvarning her of the manifold allurements to sinne and il life that be in so great and populous a citie alludeth at length to these vvordes of the Apocalypse and maketh it to be Babylon and the purple vvhoore but straight vvay lest some naughtie person might thinke he meant that of the Church of Rome vvhich he spake of the societie of the vvicked only he addeth There is there in deeds the holy Church there are the triumphans monuments of the Apostles and Martyrs there is the true confession of Christ there is the faith praised * of the Apostle and Gentilitie troden vnder foote the name of Christian daily aduancing it self on high Vvhereby you see that vvhatsoeuer may be spoken or interpreted of Rome out of this vvord BabyloÌ it is not meant of the Church of Rome but of the terrene state in so much that the said holy Doctor li. 2. aduers Iouinian c. 19. signifieth that the holines of the Church there hath vviped avvay the blasphemie vvritten in the forehead of her former iniquitie But of the difference of the old state and dominion of the Heathen there for vvhich it is resembled to Antichrist and the Priestly state vvhich novv it hath reade a notable place in S. Leo serm 1 in natali Petri Pauli 5. Mysterie S. Paul calleth this secrete and close vvorking of abomination the mysterie of iniquitie 2. Thessal 2. and it is called a litle after in this chapter vers 7. the Sacrament or mysterie of the vvoman and it is also the marke of reprobation and damnation 6. Drunken of the bloud It is plaine that this vvoman signifieth the vvhole corps of al the persecutors that haue and shal shede so much bloud of the iust of the Prophets Apostles and other Martyrs from the beginning of the vvorld to the end The Protestants folishly expound it of Rome for that there they put Heretikes to death and allovv of their punishment in other countries but their bloud is not called the bloud of saincts no more then the bloud of theeues mankillers and other malefactors for the sheding of vvhich by order of iustice no Commonvvealth shal ansvver 9. Seuen hilles The Angel him self here expoundeth these 7 hilles to be al one vvith the 7 heads and the 7 kings yet the Heretikes blinded excedingly vvith malice against the Church of Rome are so madde to take them for the seuen hilles literally vpon vvhich in old time Rome did stand that so they might make the vnlearned beleeue that Rome is the seate of Antichrist But if they had any consideration they might marke that the Prophets visions here are most of them by Seuens vvhether he talke of heads hornes candlestickes Churches kings hilles or other thinges and that he alluded not to the hilles because they vvere iust seuen but that Seuen is a mystical number as sometimes Ten is signifying vniuersally al of that sort whereof he speaketh as that the seuen heads hilles or kingdoms which are here al one should be al the kingdoms of the world that persecute the Christians being heads and mountaines for their height in dignitie aboue others And some take it that there were seuen special Empires kingdoms or States that vvere or shal be the greatest persecutors of Gods people as of Aegypt hanaan Babylon the Persians and Greekes which be fiue-sixtly of the Romane Empire which once persecuted most of al other and which as the Apostle here saith yet is or standeth but the seuenth then vvhen S. Iohn vvrote this vvas not come neither is yet come in our daies vvhich is Antichrists state vvhich shal not come so long as the Empire of Rome standeth as S. Paul did Prophecie 2 Thessaâ 2. 13. The same is the eight The beast it self being the congregation of al these vvicked persecutors though it consist of the foresaid seuen yet for that the malice of al is complete in it may be called the eight Or Antichrist him self though he be one of the seuen yet for his extraordinarie vvickednes shal be counted the odde persecutor or the accomplishment of al other therfore is named the eight Some take this beast called the eight to be the Diuel 18. The great citie If it be meant of any one citie and not of the vniuersal societie of the reprobate vvhich is the citie of the Diuel as the Church the vniuersal fellovvship of the faithful is called the citie of God it is most like to be old Rome as some of the Greekes expound it from the time of the first Emperours til Constantines daies vvho made an end of the persecution for by the authoritie of the old Romane Empire Christ vvas put to death first and aftervvard the tvvo cheefe Apostles the Popes their successors and infinite Catholike men through out the vvorld by lesser kings vvhich then vvere subiect to Rome Al vvhich Antichristian persecutionâ ceased vvhen
prouision vvas made that no heretical version set forth by Vvicleffe or his adherentes should be suffered nor any other in or after his time be published or permitted to be readde being not approued and allovved by the Diócesan before alleaging S. Hierom for the difficultie and danger of interpreting the holy Scripture out of one tonge into an other though by learned and Catholike men So also it is there insinuated that neither the Translations set forth before that Heretikes time nor other aftervvard being approued by the lavvful Ordinaries were euer in our countrie wholy forbidden though they were not to say the truth in quiet and better times much lesse when the people vvere prone to alteratioÌ heresie or noueltie either hastily admitted or ordinarily readde of the vulgar but vsed onely or specially of some deuout religious and contemplatiues persons in reuerence secrecie and silence for their spiritual comforte Now since Luthers reuolt also diuers learned Catholikes for the more speedy abolishing of a number of false and impious translations put forth by sundry sectes and for the better preseruation or reclaime of many good soules endangered thereby haue published the Bible in the seueral languages of almost all the principal prouinces of the Latin Church no other bookes in the world being so pernicious as hereticall translations of the Scriptures poisoning the people vnder colour of diuine authoritie not many other remedies being more soueraine against the same if it be vsed in order discretion and humilitie then the true faithful and sincere interpretation opposed therevnto Vvhich causeth the holy Church not to forbid vtterly any Catholike translation though she allow not the publishing or reading of any absolutely and without exception or limitation knowing by her diuine and most sincere wisedom how where when and to whom these her Maisters and Spouses giftes are to be bestowed to the most good of the faithful and therfore neither generally permitteth that which must needes doe hurt to the vnworthy nor absolutely condemneth that which may doe much good to the worthie Vvherevpon the order which many a wise man wished for before was taken by the Deputies of the late famous Councel of Trent in this behalfe and confirmed by supreme authoritie that the holy Scriptures though truely and Catholikely translated into vulgar tonges yet may not be indiffereÌtly readde of all men nor of any other then such as haue expresse licence therevnto of their lawful Ordinaries with good testimonie from their Curates or Confessors that they be humble discrete and deuout persons and like to take much good and no harme thereby Vvhich prescript though in these daies of ours it can not be so precisely obserued as in other times places where there is more due respecte of the Churches authoritie rule and discipline yet we trust all wise and godly persons will vse the matter in the meane while with such moderation meekenes and subiection of hart as the handling of so sacred a booke the sincere senses of Gods truth therein the holy Canons Councels reason and religion do require Vvherein though for due preseruation of this diuine worke from abuse and prophanation and for the better bridling of the intolerable insolencie of proude curious contentious wittes the gouernours of the Church guided by Gods Spirit as euer before so also vpon more experience of the maladie of this time theâ before haue taken more exacte order both for the readers and translatours in these later ages then of old yet we must not imagin that in the primitiue Church either euery one that vnderstoode the learned tonges wherein the Scriptures were written or other languages into which they were translated might without reprehension reade reason dispute turne and tosse the Scriptures or that our forefathers suffered euery schole-maister scholer or Grammarian that had a litle Greeke or Latin straight to take in hand the holy Testament or that the translated Bibles into the vulgar tonges were in the handes of euery husbandman artificer prentice boies girles mistresse maide man that they were sung plaies alleaged of euery tinker tauerner rimer minstrel that they were for table talke for alebenches for boates and barges and for euery prophane person and companie No in those better times men were neither so ill nor so curious of them selues so to abuse the blessed booke of Christ neither was there any such easy meanes before printing was inuented to disperse the copies into the handes of euery man as now there is They were then in Libraries Monasteries Colleges Churches in Bishops Priests and some other deuout principal Lây mens houses and handes who vsed them with seare and reuerence and specially such partes as perteined to good life and maners not medling but in pulpit and schooles and that moderately to with the hard and high mysteries and places of greater difficultie The poore ploughman could then in labouring the ground sing the hymnes and psalmes either in knowen or vnknowen languages as they heard them in the holy Church though they could neither reade nor know the sense meaning and mysteries of the same Such holy persons of both sexes to whom S. Hierom in diuers Epistles to them commendeth the reading and meditation of holy Scriptures were diligent to searche all the godly histories imitable examples of chastitie humilitie obedience clemencie pouertie penance renouÌcing the world they noted specially the places that did breede the hatred of sinne feare of Gods iudgement delight in spiritual cogitations they referred them selues in all hard places to the iudgement of the auncient fathers and their maisters in religion neuer presuming to contend controule teach or talke of their owne sense and phantasie in deepe questions of diuinitie Then the Virgins did meditate vpon the places and examples of chastitie modestie and demurenesse the maried on coniugal faith and continencie the parents how to bring vp their children in faith and seare of God the Prince how to rule the subiect how to obey the Priest how to teach the people how to learne Then the scholer taught not his maister the sheepe controuled not the Pastor the yong student set not the Doctor to schoole not reproued their fathers of error ignorance Or if any were in those better daies as in al times of heresie such must needes be that had itching eares tikling tonges and wittes curious and contentious disputers hearers and talkers rather then doers of Gods word such the Fathers did euer sharply reprehend counting them vnworthy and vnprofitable readers of the holy Scriptures S. Hierom in his Epistle to Paulinus after declaration that no handy craft is so base nor liberall science so easy that can be had without a maister which S. Augustine also affirmeth De vtilitate cred cap. 7. nor that men presume in any occupation to teach that they neuer learned Only saith he the art of Scripture is that vvhich euery man chalengeth this the chatting old vvife this
wordes breede some vvicked opinion concerning the thinges conteined vnder the vvordes De ciuitate lib. 10. cap 12. Vvhereof our holy forefathers and auncient Doctors had such a religious care that they vvould not change the very barbarismes of incongruities of speach vvhich by long vse had preuailed in the old readings or recitings of scriptures as Neque uubent neque nubentur in Tertullian li. 4. in Marcion in S. Hilarie in c. 22 Mat. and in al the fathers Qui me confusus fuerit confundar ego eum in S. Cyprian ep 63 nu 7. Talis enim nobis decebat sacerdos vvhich vvas an elder translation then the vulgar Latin that novv is in S. Ambrose c. 3 de fugaseculi and S. Hierom him self vvho othervvise corrected the Latin translation that vvas vsed before his time yet keepeth religiously as him self professeth Praefat. in 4 Euang. ad Damasum these and the like speaches Nonne vos magis pluris estis illis and filius hominis non venit ministrari sed ministrare and Neque nubent neque nubentur in his commentaries vpon these places and Non capit Prophetam perire extra Hierusalem in his commentaries in c. 2. Ioël sub finem And S. Augustine vvho is most religious in al these phrases counteth it a special pride and infirmitie in those that haue a litle learning in tonges none in thinges that they easily take offense of the simple speaches or solecismes in the scriptures de doctrina Christ li. 2. cap 13. See also the same holy father li. 3 de doct Christ c. 3. and tract 2 in Euang. Ioan. But of the maner of our translation more anon Now though the text thus truely translated might sufficiently in the sight of the learned and al indifferent men both controule the aduersaries corruptions and proue that the holy Scripture vvhereof they haue made so great vauntes make nothing for their nevv opinions but vvholy for the Catholike Churches beleefe and doctrine in all the pointes of difference betvvixt vs yet knovving that the good and simple may easily be seduced by some fevv obstinate persons of perdition vvhom vve see giuen ouer into a reprobat sense to whom the Gospel vvhich in it self is the odour of life to saluation is made the odour of death to damnation ouer vvhose eies for sinne disobedience God suffereth a veile or couer to lie whiles they read the nevv TestameÌt euen as the Apostle saite the Ievves haue til this day in reading of the old that as the one sort can not finde Christ in the Scriptures reade they neuer so much so the other can not finde the Catholike Church nor her doctrine there neither and finding by experience this saying of S. Augustine to be most true If the preiudice of any erreneous persuasion preoccupate the mind vvhatsoeuer the Scripture hath to the contrarie men take it for a figuratiue speach for these causes and somevvhat to help the faithful reader in the difficulties of diuers places vve haue also set forth reasonable large ANNOTATIONS thereby to shevv the studious reader in most places perteining to the controuersies of this time both the heretical corruptions and false deductions also the Apostolike tradition the expositions of the holy fathers the decrees of the Catholike Church and most auncient CouÌcels which meanes vvhosoeuer trusteth not for the sense of holy Scriptures but had rather folow his priuate iudgemeÌt or the arrogat spirit of these Sectaries he shal vvorthily through his owne wilfulnes be deceiued beseeching all men to looke vvith diligence sinceritie and indifferencie into the case that concerneth no lesse then euery ones eternal saluation or damnation Vvhich if he doe vve doubt not but he shal to his great contentment find the holy Scriptures most clerely and inuincibly to proue the articles of Catholike doctrine against our aduersaries vvhich perhaps he had thought before this diligent search either not to be consonant to Gods vvord or at least not conteined in the same and finally he shal proue this saying of S. Augustine to be most true Multi sensus c. Many senses of holy Scriptures lie hidden and are knowen to some fevv of greater vnderstanding neither are they at any time auouched more commodiously and acceptably then at such times vvhen the care to ansvver heretikes doth force men there vnto For then euen they that be negligent in matters of studie and learning shaking of sluggishnes are stirred vp to diligent hearing that the Aduersaries may be refelled Againe hovv many senses of holy Scriptures coÌcerning Christes Godhead haue been auouched against Photinus hovv many of his Manhod against Manichaeus hovv many of the Trinitie against Sabellius hovv many of the vnitie in Trinitie against the Arrians Eunomias Macedonians hovv many of the Catholike Church dispersed through out the vvhole vvorld and of the mixture of good and bad in the same vntil the end of the vvorld against the Donatistes and Luciferians and other of the like errour hovv many against al other heretikes vvhich it vvere to long to rehearse Of vvhich senses and expositions of holy Scripture the approued authors and auouchers should othervvise either not be knovven as al or not so vvel knovven as the contradictions of proud heretikes haue made them Thus he saith of such thinges as not seeming to be in holy Scriptures to the ignorant or heretikes yet in deede be there But in other pointes doubted of that in deede are not decîded by Scripture he giueth vs this goodly rule to be folovved in all as he exemplifieth in one Then doe vve hold saith he the veritie of the Scriptures vvhen vve doe that vvhich novv hath seemed good to the Vniuersal Church vvhich the authoritie of the Scriptures them selues doth coÌmend so that forasmuch as the holy Scripture can not deceiue vvhosoeuer is afraid to be deceiued vvith the obscuritie of questions let him therein aske counsel of the same CHVRCH vvhich the holy Scripture most certainely and euidently shevveth and pointeth vnto Aug. li. 1. Cont. Crescon c. 13. NOVV TO GIVE thee also intelligence in particular most gentle Reader of such thinges as it behoueth thee specially to knovv concerning our Translation Vve translate the old vulgar Latin text not the common Greeke text for these causes 1. It is so auncient that it vvas vsed in the Church of God aboue 1300 yeres agoe as appeareth by the fathers of those times 2. It is that by the common receiued opinion and by al probabilitie vvhich S. Hierom aftervvard corrected according to the Greeke by the appointment of Damasus then Pope as he maketh mention in his preface before the foure Euangelistes vnto the said Damasus and in Catalogo in fine and ep 102. 3. Consequently it is the same vvhich S. Augustine so commendeth and allovveth in an Epistle to S. Hierom. 4. It is that vvhich for the most part euer since hath been vsed
al these things shal be giuen you besides â 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 duâs 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 â³ not that you be not iudged â 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 â 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 â 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 â 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 â verse 6 Giue not that which is â³ holy to dogges neither cast ye your pearles before swine lest perhaps they treade them with their feete and turning al to teare you â verse 7 * Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you â verse 8 For â³ euery one that asketh receiueth and that seeketh findeth and to him that knocketh it shal be opened â verse 9 Or vvhat man is there of you vvhom if his childe shal aske bread vvil he reach him a stone â verse 10 Or if he shal aske him fish vvil he reach him a serpent â 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 â verse 12 Al
through dry places seeking rest and findeth not â verse 44 Then he saith I vvil returne into my house vvhence I came out And coming he findeth it vacant svvept vvith besoms and trimmed â verse 45 Then goeth he and taketh vvith him seuen other spirites more vvicked then him self and they enter in and dvvel there and * the last of that man be made vvorse then the first So shal it be also to this vvicked generation â verse 46 As he vvas yet speaking to the multitudes * behold his mother and his brethren stoode vvithout seeking to speake to him â verse 47 And one said vnto him Behold thy mother and thy brethren stand without seeking thee â verse 48 But he ansvvering him that told him said â³ Who is my mother and vvho are my brethren â verse 49 And stretching forth his hand vpon his Disciples he said Behold my mother and my brethren â verse 50 For vvhosoeuer shal doe the vvil of my father that is in heauen he is my brother and sister and mother ⢠ANNOTATIONS CHAP. XII 24. In Beelzebub The like blasphemie agaynst the Holy Ghost is to attribute the miracles done by Saincts either dead or aliue to the Diuel 30. Not with me They that are indifferent to al religions commonly and fitly called Neuters âoyning them selues to neither part let them marke these wordes wel and they shal see that Christ accoumpted al them to be agaynst him and his Church that are not plainely and flatly with him and it 30. Gathereth not with me He speaketh not only of his owne person but of al to whom he hath committed the gouernement of his Church and specially of the cheefe Pastours succeeding Peter in the gouernement of the whole As S. Hierom writing to Damasus Pope of Rome applieth these words vnto him saying of al Heretikes He that gathereth not with thee scattereth that is to say He that is not with Christ is with Antichrist 31. The blasphemie of the Spirit He meaneth not that there is any sinne so great which God wil not forgiue or whereof a man may not repeÌt in this life as some Heretikes at this day affirme but that some heinous sinnes as namely this blasphemie of the Iewes against the euâdent workes of the Holy Ghost and likewise Archeheretikes who wilfully resist the knoweÌ truth and workes of the Holy Ghost in Gods Church are hardly forgeuen and seldom haue such men grace to repent Otherwise among al the sinnes agaynst the Holy Ghost which are commonly reckened sixe one only shal neuer be forgiuen that is dying without repentance wilfully called Final impenitence Which sinne he committeth that dieth with contempt of the Sacrament of Penance obstinatly refusing absolution by the Churches ministerie as S. Augustine plainely declareth in these wordes Whosoeuer he be that beleueth not mans sinnes to be remitted in Gods Church and therfore despiseth the bountifulnes of God in so mighty a worke if he in that obstinat minde continue tll his liues end he is guilty of sinne against the Holy Ghost in which Holy Ghost Christ remitteth sinnes Enchir. 83. Ep. 50 in fine 32. Sonne of man The Iewes in their wordes sinned against the sonne of man when they reprehended those things which he did as a man to witte calling him therfore a glutton a great drinker of wine a freend of the Publicans and taking offense because he kept company with sinnes brake the Sabboth and such like and this sinne might more easely be forgiuen them because they iudged of him as they would haue done of any other man but they sinned and blasphemed against the Holy Ghost called here the finger of God whereby he wrought miracles when of malice they attributed the euident workes of God in casting our diuels to the diuel him self and this sinne shal not be remitted because it shal hardly be remitted as we see by the plague of their posteritie vntil this day 3â Nor in the world to come S. Augustine and other Holy Doctors gather herevpon that some sinnes may be remitted in the next life and consequently prooue Purgatorie thereby De Ciuit. Dei li. 21 c. 18. D. Gregor Dial. li. 4 c. 39. 36. Idle word If of euery idle word we must make accoumpt before God in iudgement and yet shal not for euery such word be damned euerlastingly then there must needes be some temporal punishment in the next life 4â Who is my mother The dutiful affection toward our parents and kinsfolke is not blamed but the inordinate loue of them to the hinderance of our seruice and duty toward God Vpon this place some old Heretikes denied Christ to haue any mother Aug. li. de Fid. Symb. c. 4. Neither euer was there any heresie so absurd but it would seeme to haue Scripture for it CHAP. XIII Speaking in parables as the Scripture foretold of him and as meete vvas for the reprobate Ievves he shevveth by the parable of the Sovver that in the labours of his Church three partes of foure do perishe through the fault of the hearers 24 and yet by the parable of good seede and cockle as also of the Nettâ that his seruantâ must not for al that neuer vvhile the vvorld lasteth make any Schisme or Separation 31 And by parables of the litle mustard seede and leauen that notvvithstanding the three parts perishing and ouersovving of cockles yet that fourth part of the good seede shal spreade ouer al the vvorld 44 And vvithal vvhat a treasure and pearle it is 53 After al vvhich yet his ovvne countrie vvil not honour him verse 1 THE same day IESVS going out of the house sate by the sea side â verse 2 And * great multitudes vvere gathered together vnto him in so much that he vvent vp into a boate sate and al the multitude stoode in the shore â verse 3 and he spake to them many things in parablesh saying Behold the sovver vvent forth to sovv â verse 4 And vvhiles he sovveth some fell by the vvay side and the foules of the aire did come and eate it â verse 5 Othersome also fell vpon rockie places where they had not much earth and they shot vp in continent because they had not deepenes of earth â verse 6 and after the sunne vvas vp they parched and because they had not roote they vvithered â verse 7 And other fell among thornes and the thornes grevve and choked them â verse 8 And othersome fell vpon good ground and they yelded fruite the â³ one an hundred-fold the other threescore and an other thirtie â verse 9 He that hath eares to heare let him heare â verse 10 And his Disciples came and said to him Why speakest thou to them in parables â verse 11 Who ansvvered and said vnto them Because â³ to you it is giuen to knovv the mysteries of the kingdom of heauen but to them it is not giuen â verse 12 For he that hath to him
shal be giuen and he shal abound but he that hath not from him shal be taken avvay that also vvhich he hath â verse 13 Therfore in parables I speake to them because seeing they see not and hearing they heare not neither do they vnderstand â verse 14 and the prophecie of Esay is fulfilled in them vvhich saith With hearing shal you heare and you shal not vnderstand and seeing shal you see and you shal not see â verse 15 For the hart of this people is vvaxed grosse and vvith their eares they haue heauily heard and their eies â³ they haue shut lest at any time they may see with their eies and heare with their eares and vnderstand vvith their hart and be conuerted and I may heale them â verse 16 But blessed are your eyes because they doe see and your eares because they doe heare â verse 17 For amen I say to you that * many Prophets and iust men haue desired to see the things that you see and haue not seen them and to heare the things that you heare and haue not heard them â verse 18 Heare you therfore the parable of the sovver â verse 19 Euery one that heareth the vvord of the kingdom and vnderstand not there cometh the vvicked one and catcheth avvay that vvhich vvas sovven in his hart this is he that vvas sovven by the vvay side â verse 20 And he that vvas sovven vpon rockie placesh this is he that heareth the vvord and incoÌtinent receiueth it vvith ioy â verse 21 yet hath he not roote in him self but is for a time and vvhen there falleth tribulation and persecution for the vvord he is by and by scandalized â verse 22 And he that vvas sovven among thornes this is he that heareth the vvord and the carefulnes of this vvorld and the deceitfulnes of riches choketh vp the vvord and he becometh fruitles â verse 23 But he that vvas sovven vpon good ground this is he that heareth the vvord and vnderstandeth and bringeth fruite and yeldeth some an hundred-fold and an other threescore and an other thirtie â verse 24 An other parable he proposed to them saying The kingdom of heauen is resembled to a man that sovved good seede in his field â verse 25 But vvhen men vvere a sleepe his enemy came and ouersovved cockle among the vvheate and vvent his vvay â verse 26 And vvhen the blade vvas shot vp and had brought forth fruite then appeared also the cockle â verse 27 And the seruants of the goodman of the house comming said to him Sir didst thou not sovv good seede in thy field Whence then hath it cockle â verse 28 And he said to them The enemy man hath done this And the seruants said to him Wilt thou vve goe and gather it vp â verse 29 And he said No â³ lest perhaps gathering vp the cockle you may roote vp the vvheate also together vvith it â verse 30 Suffer both to grovv vntil the haruest and in the time of haruest I vvil say to the reapers Gather vp first the cockle and binde it into bundels to burne but the vvheate gather ye into my barne ⢠â verse 31 An other parable he proposed vnto them saying * The kingdom of heauen is like to a mustard-seede vvhich a man tooke and sovved in his field â verse 32 Which is the â³ least surely of al seedes but vvhen it is grovven it is greater then al herbes and is made a tree so that the soules of the aire come and dvvel in the branches thereof â verse 33 An other parable he spake to them The kingdom of heauen is like to leauen vvhich a vvoman tooke and hid in three measures of meale vntil the vvhole vvas leauened â verse 34 Al these things IESVS spake in parables to the multitudes and vvithout parables he did not speake to them â verse 35 that it might be fulfilled vvhich vvas spoken by the Prophet saying I wil open my mouth in parables I wil vtter things hidden from the foundation of the vvorld ⢠â verse 36 Then hauing dimissed the multitudes he came into the house and his Disciples came vnto him saying Expound vs the parable of the cockle of the field â verse 37 Who made ansvver and said to them He that soweth the good seede is the Sonne of man â verse 38 And the field is the vvorld And the good seede these are the childreÌ of the kingdom And the cockle are the children of the vvicked one â verse 39 And the enemie that sovved them is the deuil But the haruest is the ende of the vvorld And the reapers are the Angels â verse 40 Euen as cockle therfore is gathered vp and burnt vvith fire so shal it be in the ende of the vvorld â verse 41 The Sonne of man shal send his Angels and they shal gather out of his kingdom al scandals and them that vvorke iniquitie â verse 42 and shal cast them into the furnace of fire There shal be vveeping and gnashing of teeth â verse 43 Then shal the iust shine as the sunne in the kingdom of their father He that hath eares to heare let him heare â verse 44 The kingdom of heauen is like a treasure hidden in a field vvich a man hauing found did hide it and for ioy thereof goeth and selleth al that he hath and byeth that field â verse 45 Againe the kingdom of heauen is like to a marchant man seeking good pearles â verse 46 And hauing found one precious pearle he vvent his vvay and sold al that he had and bought it â verse 47 Againe the kingdom of heauen is like to a nette cast into the sea and gathering together of al kind of fishes â verse 48 Which vvhen it vvas filled dravving it forth and sitting by the shore they chose out the good into vessels but the bad they did cast out â verse 49 So shal it be in the consummation of the vvorld The Angels shal goe forth and shal separate the euil from among the iust â verse 50 and shal cast them into the furnace of fire there shal be vveeping and gnashing of teeth â verse 51 Haue ye vnderstoode al these things They say to him Yea. â verse 52 He said vnto them Therefore euery Scribe instructed in the kingdom of heauen is like to a man that is an housholder vvhich bringeth forth out of his treasure nevv things and old ⢠â verse 53 And it came to passe vvhen IESVS had ended these parables he passed from thence â verse 54 And * coming into his ovvne countrie he taught them in their synagogues so that they marueled and said Hovv came this fellovv by this vvisedom and vertues â verse 55 Is not this the â³ carpenters sonne Is not his mother called MARIE and his brethren Iames and Ioseph and Simon and Iude â verse 56 and his sisters are they not al vvith vs Whence therefore hath he al these
things â verse 57 And they vvere scandalized in him But IESVS said to them There is not a Prophet vvithout honour but in his ovvne countrie and in his ovvne house â verse 58 And he vvrought not many miracles there because of their incredulity ANNOTATIONS CHAP. XIII 8. One an hundred This difference of fruites is the difference of merites in this life and rewardes for them in the next life according to the diuersities of states or other differences of states as that the hundred fold agreeth to virgins professed threescore fold to religious widowes thirtiefold to the maried Aug. li. de S. Virginit c. 44. seq Which truth the old Heretike Iouinian denied as ours doe at this day affirming that there is no difference of merites or rewardes Hiero. li. 2 adu Iouia Ambros ep 82. Aug. her 82. 11. To you is giuen To the Apostles and such as haue the guilding and teaching of others deeper knowledge of Gods word and mysteries is giuen then to the common people As also to Christians generally that which was not giuen to the obstinate Iewes 15. They haue shut In saying that they shut their owne eies which S. Paul also repeateth Act. 28 he teacheth vs the true vnderstanding of al other places where it might seeme by the bare wordes that God is the very author and worker of this induration and blindnes and of other sinnes * which was an old condemned blasphemie and is now the Heresie of * Caluin whereas our Sauiour here teacheth vs that they shut their owne eies and are the cause of their owne sinne and damnation God not doing but permitting it and suffering them to fall further because of their former sinnes as S. Paul declareth of the reprobate Gentiles Ro. 1. 25. Ouersowed First by Christ and his Apostles was planted the truth and falshod came afterward and was ouersowen by the enemy the Diuel and not by Christ who is not the author of euil Tertul de praescript 29. Left you plucks vp also The good must tolerate the euil when it is so strong that it can not be redressed without danger and disturbance of the whole Church and committe the matter to Gods iudgement in the later day Otherwise where il men be they Heretikes or other malefactors may be punished or suppressed without disturbance and hazard of the good they may and ought by publike authority either Spiritual or temporal to be chastised or executed 30 Suffer both to grow The good and bad wee see here are mingled together in the Churche Which maketh against certaine Heretikes and Schismatikes which seuered them selues of old from the rest of the whole world vnder pretence that them selues only were pure and al others both Priests and people sinners and against some Heretikes of this time also which say that euil men are not of or in the Churche 32. The least of al seedes The Church of Christ had a smal beginning but afterward became the most glorious and knowen common-welth in earth the greatest powers and the most wise of the world putting them selues into the same 35. Carpenters sonne Herevpon Iulian the Apostata and his flatterer Libanius tooke their scoffe against our Sauiour saying at his going against the Persians to the Christians what doeth the Carpenters sonne now and threatening that after his returne the Carpenters sonne should not be able to saue them from his furie Wherevnto a godly man answered by the Spirit of Prophecie He whom Iulian calleth the Carpenters sonne is making a woodden coffin for him against his death And in deede not long after there came newes that in that bataile he dyed miserably Sozo li. 6 c. 2. Theodo li. 36. 28. The very like scoffe vse Heretikes that call the body of Christ in the B. Sacrament bakers bread It seemeth in deede to the senses to be so as Christ seemed to be Iosephs natural sonne but faith telleth vs the contrarie as wel in the one as in the other CHAP. XIIII Hearing the vnvvorthy decollation of Iohn Baptist by Herode is he betaketh him to his vsual solitarines in the desert and there feedeth 5000 vvith fiue loaues 23. And then after the night spent in the mountaine in prayer he vvalketh vpon the sea signifying the vvide vvorld 28 yea and Peter also vvherevpon they adore him as the sonne of God 35 And vvith the very touche of his garments hemme he healeth innumerable verse 1 AT that time * Herod the Tetrach heard the fame of IESVS â verse 2 and said to his seruants This is Iohn the Baptist he is risen from the dead and therefore vertues vvorke in him â verse 3 For Herod apprehended Iohn and bound him and put him into prison because of Herodias his brothers ' vvife â verse 4 For Iohn said vnto him It is not lavvful for thee to haue her â verse 5 And vvilling to put him to death he feared the people because they esteemed him as a Prophet â verse 6 But on Herods birth-day the daughter of Herodias daunced before them and pleased Herod â verse 7 Wherevpon he promised with an othe to giue her vvharsoeuer she vvould aske of him â verse 8 But she being instructed before of her mother saith Giue me here in a dish the head of Iohn the Baptist â verse 9 And the king vvas stroken sad yet because of his othe and for them that sate vvith him at table he commaunded it to be giuen â verse 10 And he sent and beheaded Iohn in the prison â verse 11 And his head vvas brought in a dish and it vvas giuen to the damsel and she brought it to her mother â verse 12 And his Disciples came and tooke the body and â³ buried it and came and told IESVS â verse 13 Which vvhen IESVS had heard * he â³ retired from thence by boate into a desert place apart and the multitudes hauing heard of it folovved him on foote out of the cities â verse 14 And he coming forth savv a great multitude and pitied them and cured their diseased â verse 15 And vvhen it vvas euening his Disciples came vnto him saying It is a desert place and the houre is novv past dimisse the multitudes that going into the tovvnes they may bye them selues victuals â verse 16 But IESVS said to them They haue no neede to goe giue ye them to eate â verse 17 They ansvvered him We haue not here but fiue loaues and tvvo fishes â verse 18 Who said to them Bring them hither to me â verse 19 And vvhen he had commaunded the multitude to sitte dovvne vpon the grasse he tooke the fiue loaues and the tvvo fishes and looking vp vnto heauen he blessed and brake and gaue the loaues to his Disciples and â³ the Disciples to the multitudes â verse 20 And they did al eate and had their fil And they tooke the leauings twelue ful baskettes of the fragments â verse 21 And the number of
them that did eate vvas fiue thousand men beside vvomen and children â verse 22 And forth vvith IESVS commaunded his Disciples to goe vp into the boate and to goe before him ouer the vvater til he dimissed the multitudes â verse 23 And hauing dimissed the multitude he * ascended into a mountaine alone to praye And vvhen it vvas euening he vvas there alone â verse 24 But the boate in the middes of the sea vvas tossed vvith vvaues for the vvinde vvas contratie â verse 25 And in the fourth vvatch of the night he came vnto them vvalking vpon the sea â verse 26 And seeing him vpon the â³ sea vvalking they vvere troubled saying That it is a ghost and for feare they cried out â verse 27 And immediatly IESVS spake vnto them saying Haue confidence it is I feare ye not â verse 28 And Peter making ansvver said Lord if it be thou bid me come to thee vpon the vvaters â verse 29 And he said Come And Peter descending out of the boate â³ vvalked vpon the vvater to come to IESVS â verse 30 But seeing the vvinde rough he vvas afraid and vvhen he began to be drovvned he cried out saying Lord saue me â verse 31 And incontinent IESVS stretching forth his hand tooke hold of him and said vnto him O thou of litle faith vvhy didst thou doubt â verse 32 And vvhen they vvere gone vp into the boate the vvinde ceased â verse 33 And they that vvere in the boate came and adored him saying In deede thou art the sonne of God ⢠â verse 34 And hauing passed the vvater they came into the countrie of Genesar â verse 35 And vvhen the men of that place vnderstoode of him they sent into al that countrie and brought vnto him al that vvere il at ease â verse 36 and they besought him that they might touche but the hemme of his garment and vvhosoeuer did touche vvere made hole ANNOTATIONS CHAP. XIIII 3. Because of Herodias It is to ordinary in Princes to put them to death that freely tel them such faultes women whom they fansie specially inciting them to such mischeefe 12. Buried it An example of duty toward the dead bodies of the faithful Wherein see the difference of Catholike Christian men and of al infidels be they Pagans Apostataes or Heretikes For whereas the Christians had layd the body of this blessed Prophete and Martyr â in Samaria with the Relikes of Elias and Abdias by vertue wherof woÌderful miracle were wrought in that place in Iulian the Apostataes time when men might doe al mischeefe freely against Christian religion the Pagans opened the tombe of S. Iohn Baptist burnt his bones scattered the ashes about the fields but certaine religious Monkes coming thither a pilgrimage at the same time aduentured their life and saued as much of the holy Relikes as they could and brought them to their Abbot Philip a man of God who esteeming them to great a treasure for him and his to keepe for their priuate deuotion sent them to Athanasius the B. of Alexandria and he with al reuerence layd them in such a place as it were by the Spirit of Prophecie where afterward by occasion of them was built a goodly chappel Theod. li. 3 c. 6. Ruff. li. 2 c. 28. 27. Marke here that the Heretikes of our time doe as those Pagans to the bodies and Relikes of al blessed Saints that they can destroy and Catholikes contrariwise haue the religious deuotion of those old Christians as appeareth by the honour done now to his head at Amiens in France 13. Retired Christ much esteemed Iohn and withdrewe him self aside to giue example of moderate mourning for the departed and to shew the horrour of that execrable murder as in the Primitiue Churche many good men seing the miserable state of the world in the time of persecution and the sinnes that abounded withal tooke an occasion to forsake those tumults and to giue them selues to contemplation and for that purpose retired into the deserts of Aegypt and els where to doe penance for their owne sinnes and the sinnes of the world Wherevpon partly rose that infinite number of Monkes and Eremites of whom the fathers and Ecclesiastical histories make mention Hiero. to 2 in vit Pauli Eremita Sozo li. 1 c. 12. 13. 19. The Disciples to the multitudes A figure of the ministerie of the Apostles who as they here had the distribution and ordering of these miraculous loaues so had they also to bestow and dispense al the foode of our soules in ministering of the vvord and Sacraments neither may lay men chalenge the same 26. Walking When not only Christ but by his power Peter also walketh vpon the vvaters it is euident that he can dispose of his owne body aboue nature and contrary to the natural conditions thereof as to goe through a doore Io. 20. to be in the compasse of a litle bread Epiphan in Anchorato 29. Walked Peter saith S. Bernard walking vpon the waters as Christ did declared him self the only Vicar of Christ which should be ruler not ouer one people but ouer al. For many waters are many peoples Bernard li. 2 de consid c. 8. See the place how he deduceth from Peter the like authoritie and iurisdiction to his successor the Bishop of Rome CHAP. XV. The Pharisees of Hierusalem comming so farre to carpe him he chargeth vvith a tradition contrarie to Gods commaundement 10 And to the people he yeldeth the reason of that vvhich they reproued 15 and againe to his Disciples shevving the ground of the Pharisaical vvashing to vvitte that meates othervvise defile the soule to be false 21 then he goeth aside to hide him self among the Gentils vvhere in a vvoman he findeth such faith that he is faine lest the Gentils should before the time extort the vvhole bread as she had a crumme to returne to the levves 34 vvhere al contrarie to those Pharises the common people seeke vvonderfully vnto him and he after he hath cured their diseased feedeth 4000 of them vvith seuen loaues verse 1 THEN came to him from Hierusalem Scribes and Pharisees saying â verse 2 Why do thy Disciples transgresse the tradition of the Auncientes For they wash not their haÌds when they eate bread â verse 3 But he ansvvering said to them Why do you also transgresse the coÌmaundement of God for your tradition For God said â verse 4 Honour father and mother and Heth it shal curse father or mother dying let him dye â verse 5 But you say Whosoeuer shal say to father or mother The gift vvhatsoeuer procedeth from me shal profite the â verse 6 and shal not honour his father or his mother and you haue made frustrate the coÌmaundement of God for your ovvne tradition â verse 7 Hypocrites vvel hath Esay Prophecied of you saying â verse 8 This people honoureth me vvith their â³ lippes but their hart is farre from me
all â verse 27 And the lord of that seruant moued vvith pitie dimissed him and the dette he forgaue him â verse 28 And vvhen that seruant vvas gone forth he found one of his felovv-seruants that did ovve him an hundred pence and laying hands vpon him thratled him saying Repay that thou ovvest â verse 29 And his felovv seruant falling dovvne besought him saying Haue patience tovvard me and I vvil repay the all â verse 30 And he vvould not but vvent his vvay and cast him into prison til he repayed the dette â verse 31 And his felovv-seruants seeing vvhat vvas done vvere very sorie and they came and told their lord al that vvas done â verse 32 Then his lord called him and he said vnto him Thou vngratious seruant I forgaue thee al the dette because thou besoughtest me oughtest nor thou therfore also to haue mercie vpon thy felovv-seruant euen as I had mercie vpon thee â verse 33 And his lord being angrie deliuered him to the tormenters vntil he repayed al the dette â verse 34 So also shal my heauenly father doe to you if you forgiue not euery one his brother from your hartes ⢠ANNOTATIONS CHAP. XVIII 1. Who is the greater The occasion of this question and of thier contention for Superioritie among the rest of their infirmities which they had before the comming of the Holy Ghost was as certaine holy Doctors write vpon emulation toward Peter whom only they saw preferred before the rest in the payment of the tribute by these wordes of our Sauiour Geue it them for me and thee Chrys ho. 59. Hiero. in Mat. Vpon this place 7. Scandals The simple be most annoyed by taking scandal of their preachers Priests and elders il life and great damnation is to the guides of the people whether they be temporal or spiritual but specially to the spiritual if by their il example and slaunderous life the people be scaÌdalized 8. Hand foote eye By these partes of the body so necessarie and profitable for a man is signified that whatsoeuer is neerest and deerest to vs wife children freeudes riches al are to be conteââned and forsaken for to saue our soule 10. Their Angels A great dignitie and a maruelous benefite that euery one hath from his Natiuitie an Angel for his custodie and Patronage against the wicked before the face of God Hiero. vpon this place And the thing is so plaine that Caluin dare not deny it and yet he wil needes doubt of it lib. 1. Inst c. 14. sect 1. 17. Not heare the Church Not only Heretikes but any other obstinate offender that wil not be iudged nor ruled by the Church may be excommunicated and so made as an Heathen or Publican was to the Iewes by the discipline of the same casting him our of the felowship of Catholikes Which Excommunication is a greater punishement then if he were executed by sword fire and wild beastes Aug. cont Adu leg liâ c. 17. And againe he saith Man is more sharply and pitefully bound by the Churches Keies then with any yron or adamantine manicles or fetters in the world August ibidem 17. Heathen Heretikes therfore because they wil not heare the Church be no better nor no otherwise to be esteemed of Catholikes then heathen men and Publicans were esteemed of Catholikes then heathen men and Publicans were esteemed among the Iewes 18. You shal binde As before he gaue this power of binding and loosing ouer the whole first of al and principally to Peter vpon whom he builded his Church so here not only to Peter and in him to his successors but also to the other Apostles and in them to their successors euery one in their charge Hieron lib. 1. c. 14. aduers Iouin and Epist ad Heliod Cyprian de Vnit. Eccl. nu 3. 18. Shal loose Our Lord geueth no lesse right and authoritie to the Churche to loose then to binde as S. Ambrose writeth against the Nouatians who confessed that the Priests had power to binde but not to loose 20. In the middes of them Not al assemblies may chalenge the presence of Christ but only such as be gathered together in the vnity of the Church and therfore no conuenticles of Heretikes directly gathering against the Churche are warranted by this place Cypr. de vnit Eccles nu 7. 8. 22. Seuentie times seuen There must be no end of forgeuing them that be penitent either in the Sacrament by absolution or one man an other their offenses CHAP. XIX He ansvvereth the tempting Pharisees that the case of a man vvith his vvife shal be as in the first institution it vvas vtterly indissoluble though for one cause he may be diuorced 10 And therevpon to his Disciples he highly commendeth Single life for heaven 13 He vvil haue children came vnto him 16 He shevveth vvhat is to be done to enter into life euerlasting 20 What also for a rich man to be perfect 27 As also vvhat passing revvard they shal haue vvhich follovv that his counsel of perfection 29 yea though it be but in some one peece verse 1 AND it came to passe vvhen IESVS had ended these vvordes he departed from Galilee came into the coastes of Ievvrie beyond IordaÌ â verse 2 and great multitudes folovved him and he cured them there â verse 3 And there came to him the Pharisees tempting him and saying Is it lavvful for a man to dimisse his vvife for euery cause â verse 4 Who ansvvering said to them Haue ye not read that he which did make ' from the beginning made them male and femal And he said â verse 5 For this cause man shal leaue father and mother and shal cleane to his vvife and they tvvo shal be in one flesh â verse 6 Therfore novv they are not tvvo but one flesh That therfore vvhich God hath ioyned together let â³ not man separate ⢠â verse 7 They say to him why then * did Moyses commaund to giue a bil of diuorce and to dimisse her â verse 8 He saith to them Because Moyses for the hardnes of your hart permitted you to dimisse your vviues but from the beginning it vvas not so â verse 9 And I say to you that * Whosoeuer shal dimisse his vvife â³ but for fornication and shal mary an other doth committe aduoutrie and he that shal mary her that is dimissed committeth aduoutrie â verse 10 His disciples say vnto him If the case of a man vvith his vvife be so it is not expedient to mary â verse 11 Who said to them â³ Not al take this vvord but they to vvhom it is giuen â verse 12 For there are eunuches which vvere borne so froÌ their mothers vvombe and there are eunuches vvhich were made by men and there are eunuches vvhich haue â³ gelded them selues for the kingdom of heauen â³ He that can take let him take ⢠â verse 13 Then *
seemly for them to know these secretes gaue them by way of Prophecie warning of diuerse miseries signes and tokens that should fall some further of and some neerer the later day by which the faithful might alwayes prepare them selues but neuer be certaine of the houre day moneth nor yere when it should fall Aug. Ep. 10. 4. Seduce The first and principal warning needful for the faithful from Christes Ascension to the very end of the world is that they be not deceaued by Heretikes which vnder the titles of true teachers and the name of Christ and his Gospel wil seduce many 5. I am Christ Not only such as haue named them selues Christ as Simon Menander and such like but al Arch-heretikes be Christes to their folowers Luther to the Lutherans Caluin to the Caluinists because they beleeue them rather then Christ speaking in his Church 12. Iniquity abound When Heresie and false teachers reigne in the world namely toward the later day wicked life aboudeth and charity decayeth 14. Shal be preached The Gospel hath been preached of late yeres and now is by holy Religious men of diuers Orders in sundery great Countries which neuer heard the Gospel before as it is thought 15. Abomination of desolation This abomination of desolation foretold was first partly fulfilled in diuerse prophanations of the Temple of Hierusalem when the sacrifice and seruice of God was taken away but specially it shal be fulfilled by Antichrist and his Precursors when they shal abolishe the holy Masse which is the Sacrifice of Christes body and bloud and the only soueraine worship dewe to God in his Church as S. Hyppolytus writeth in these wordes The Churches shal lament with great lamentation because there shal neither oblation be made nor incense nor worship grateful to God But the sacred houses of Churches shal be like to cottages and the pretious body and bloud of Christ shal not be extant openly in Churches in those dayes the Liturgie or Masse shal be extinguished the Psalmodie shal cease the reciting of the Scriptures shal not be heard Hippol. de Antichristo By which it is plaine that the Heretikes of these daies be the special fore-runners of Antichrist 22. Shal be shortened The reigne of Antichrist shal be short that is three yeres and a halfe Dan. 7. Apoc. 11. Therfore the Heretikes are blasphemous and ridiculous that say Christes Vicar is Antichrist who hath sitten these 1500 yeres 24. Great signes These signes and miracles shal be to the outward appearance only for S. Paule calleth them * lying signes to seduce them only that shal perish Wherby we see that if Heretikes could worke feyned and forged miracles yet we ought not to beleeue them much lesse when they can not so much as seeme to doe any 26. In closets Christ hauing made the Churches authority bright and clere to the whole world warneth the faithful to take heede of Heretikes and Schisinatikes which haue their conuenticles aside in certaine odde places and obscure corners alluring curious persons vnto them Aug. li. 1. q. Euang. q. 38. For as for the comming together of Catholikes to serue God in secrete places that is a necessarie thing in time of persecution and was vsed of Christians for three hundred yeres together after Christ * and the Apostles also and disciples came so together in Hierusalem for feare of the Iewes And Catholikes doe the same at this day in our countrie not drawing religion into corners from the society of the Catholike Church but practising secretely the same faith that in al Christendom shineth and appeareth most gloriously 29. Immediatly If the later day shal immdediatly folow the persecution of Antichrist which is to endure but three yeres and halfe as is aforesaid then is it mere blasphemie to say Gods Vicar is Antichrist and that by their owne limitation these thousand yeres almost CHAP. XXV Continuing his Sermon he bringeth two parables of ten Virgìns and of Talents to shew how it shal be in Domesday with the Faithful that prepare and that prepare not themselues 31 Then also without parables he sheweth that such Faithful as doe workes of mercy shal haue for them life euerlasting and such as doe not euerlasting damnation verse 1 THEN shà l the kingdom of heauen be like to ten â virgins vvhich taking their â lampes vvent forth to meete the bridegrome and the bride â verse 2 And fiue of them vvere foolish and fiue vvise â verse 3 but the fiue foolish hauing taken their lampes did not take â³ oil vvith them â verse 4 but the vvise did takâ oile in their vessels vvith the lampes â verse 5 And the bridegrom â tarying long they slumbered all the slept â verse 6 And at midniâât there vvas a clamour made Behold the bridegrome comâââ goe ye forth to meete him â verse 7 Then arose al those virgins and they trimmed their lampes â verse 8 And the foolish said to the vvise Giue vs of your oile because our lampes are going out â verse 9 The vvise ansvvered saying Lest peraduenture there suffise not for vs and you goe rather to them that sel and bie for your selues â verse 10 And vvhiles they vvent to bie the bridegrome vvas come and they that vvere ready entred vvith him to the mariage and the gate vvas shut â verse 11 But last of al come also the other virgins saying Lord Lord open to vs. â verse 12 But he ansvvering said Amen I say to you I knovv you not â verse 13 Watch ye therfore because you knovv not the day nor the houre ⢠â verse 14 For * euen as a man going into a strange countrie called his seruants and deliuered them his goods â verse 15 And to one he gaue fiue talents and to an other tvvo and to an other one to euery one according to his propre facultie and immediatly he tooke his iourney â verse 16 And he that had receiued the fiue talents vvent his vvay and occupied vvith the same and gained other fiue â verse 17 Likevvise also he that had receiued the tvvo gained other tvvo â verse 18 But he that had receiued the one going his vvay digged into the earth and hid his lords money â verse 19 But after much time the lord of those seruants commeth and made a count vvith them â verse 20 And there came he that had receiued the fiue talents and offred other fiue talents saying Lord fiue talents thou didst deliuer me behold I haue gained other fiue besides â verse 21 His lord said vnto 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 â verse 22 And there came also he that had receiued the tvvo talents and said Lord tvvo talents thou didst deliuer me behold I haue gained other tvvo â verse 23 His lord said to
Propitiatorie and the Arke of the Testament Manna Aarons rodde and the golden altar Doth not the Sepulcher of our Lord seeme vnto thee more honorable Which as often as we enter into so often doe we see our Sauiour lie in the sindon and staying there a while we see the Angel againe sitte at his feete and at his head the napkin wrapped together The glorie of whose Sepulcher we know was long prophetied before Ioseph hewed it out by Esay saying And his rest shal be honour to witte because the place of our Lordes burial should be honoured of al men And at this present notwithstanding the Turkes dominion yet doe the Religious Christian Catholike men by Gods mighty prouidence keepe the holy Sepulcher which is within a goodly Church and Christians come out of al the world in Pilgrimage to it 19. Going then Commission to baptize and preache to al Nations geuen to the Apostles and grounded vpon Christes soueraine authority to whom was geuen al power in heauen and in earth 20. With you al daies Here Christ doth promise his concurrence with his Apostles and their successors as wel in preaching as ministring the Sacraments and his protection of the Church neuer to cease til the worlds end contrary to our Aduersaries saying that the Church hath failed many hundred yeres til Luther and Caluin ⧠THE ARGVMENT OF S. MARKES GOSPEL S Markes Gospel may be vvel diuided into foure partes The first part of the preparation that was made to the manifestation of Christ chap. 1. in the beginning The Second of his manifesting himselfe by Preaching and Miracles and that in Galilee the residue of the 1. chap. vnto the 10. chap. The third of his comming into Iurie tovvards his Passion chap. 10. The fourth of the Holy weeke of his Passion in Hierusalem chap. 11. to the end of the booke Of S. Marke and his conuersation with the tvvo Apostles S. Paul and S. Barnabee vve haue at large Act. 12 and 15. somevvhat also Col. 4. and 2. Tim. 4. and to Philémon Moreouer of his familiaritie vvith the Prince of the Apostles S. Peter vve haue 1 Pet. 5. For so it pleased our Lord that onely tvvo of the Euangelistes should be of his tvvelue Apostles to vvit S. Matthew and S. Iohn The other tvvo S. Marke and S. Luke he gaue vnto vs of the Disciples of his two most principal and most glorious Apostles S. Peter and S. Paul Whose Gospels therefore were of Antiquitie counted as the Gospels of S. Peter and S. Paul them selues Marke the disciple and interpreter of Peter saith S. Hierom according to that which he heard of Peters mouth wrote at Rome a briefe Gospel at the request of the Brethren about 10 or 12 yeres after our Lordes Ascension Which when Peter had heard he approued it and with his authoritie did publish it to the Church to be read as Clemens Alexandrinus writeth li. 6. hypotypos In the same place S. Hierom addeth hovv he vvent into Aegypt to preach and vvas the first Bishop of the cheefe Citie there named Alexandria and hovv Philo Iudaeus at the same time seeing and admiring the life and conuersation of the Christians there vnder S. Marke vvho vvere Monkes vvrote a booke thereof vvhich is extant to this day And not onely S. Hierom in Marco in Philone but also Eusebius Hist li. 2. ca. 15. 16. 17. Epiphanius Secta 29 Nazaraeorum li. 1. to 2. Cassianus de Instit Caenobiorum li. 2. c. 5. Sozomenus li. 1. c. 12. Nicephorus li. 2 c. 15. and diuerse others do make mention of the said Monkes out of the same Author Finally He died saith S. Hierom the 8 yere of Nero and was buried at Alexandria Anianus succeding in his place But from Alexandria he vvas translated to Venice Anno Dom. 830. It is also to be noted that in respect of S. Peter vvho sent S. Marke his scholer to Alexandria and made him the first Bishop there this See vvas esteemed next in dignitie to the See of Rome and the Bishop thereof vvas accounted the cheefe Metropolitane or Patriarch of the East and that by the first Councel of Nice Whereof see S. Leo ep 53. S. Gregorie li. 5. ep 60. li. 6. ep 37. THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO MARKE CHAP. I. Iohn the Eremite of vvhom the Prophets preaching penance and liuing him self accordingly baptizeth the people to prepare them to Christ 7 telling them that it is not his but Christs Baptisme in vvhich they shal receiue the Holy Ghost 9 IESVS there is manifested from heauen 12 and by and by he also goeth into the vvildernesse 14 Beginning in Galilee 16 after that he hath called foure Disciples 21 he preacheth first in Capharnaum confirming his doctrine vvith beneficial Miracles to the great admiration of al 35 then also but first retiring into the vvildernes in al the rest of Galilee vvith like miracles verse 1 THE beginning of the Gospel of IESVS CHRIST the sonne of God â verse 2 As it is vvritten in â Esay the Prophet ' Behold I send mine Angel before thy face vvho shal prepare thy vvay before thee â verse 3 A voice of one crying in the desert Prepare ye the vvay of our Lord make straight his pathes â verse 4 * Iohn vvas in the desert baptizing and preaching the baptisme of penance vnto remission of sinnes â verse 5 And there vvent forth to him al the countrie of Ievvrie and al they of Hierusalem and vvere baptized of him in the riuer of Iordan â confessing â their sinnes â verse 6 And Iohn vvas â clothed vvith camels heare and a girdle of a skinne about his loines and he did eate locustes and vvild honie â verse 7 And he preached saying There commeth a stronger then I after me vvhose latchet of his shoes I am not vvorthie stouping dovvne to vnloose â verse 8 I haue baptized you â vvith vvater but he shal baptize you vvith the holy Ghost â verse 9 And it came to passe in those daies came IESVS from Nazareth of Galilee and vvas â³ baptized of Iohn in Iordan â verse 10 And forth vvith comming vp out of the vvater he savv the heauens opened and â the Spirit as a doue descending and remaining on him â verse 11 And a voice vvas made from heauen Thou art my beloued sonne in thee I am vvel pleased â verse 12 And forth vvith * the Spirit droue him out into â the desert â verse 13 And he vvas in the desert fourtie daies and fourtie nightes and vvas tempted of Satan and he vvas vvith beastes and the Angels ministred to him â verse 14 And * after that Iohn vvas deliuered vp IESVS came into Galilee preaching the Gospel of the kingdom of God â verse 15 and saying That the time is fulfilled and the kingdom of God is at hand be penitent and beleeue the Gospel â
mother was also included for she did his fathers will Aug. ep 38. Yea and aboue al others because she had so much grace giuen her that she neuer sinned not so much as venially in al her life Aug. de nat grat c. 36. CHA. IIII. The parables in vvhich he speaketh to the Ievves because they vvere reprobate he expoundeth to his Disciples shevving that in his sovving three parts of foure shal perish through the fault of the hearers 21 and that his seruants must confesse their faith 24 and vse their gifts contrary to those stony and thorny hearers 26 and that his Church notvvithstanding the loosing of those three partes of the seede shal be brought by his prouidence to the haruest that is to the end of the vvorld 30 grovving ouer al in time though in the beginning it âe as the litle mustard scede 35 and though such tempests of persecution in the sea of this vvorld doe rise against it verse 1 AND againe he began to teach at the sea side and a great multitude vvas gathered together vnto him so that he vvent vp into a boate and sate in the sea and al the multitude about the sea vvas vpon the land â verse 2 and he taught them in parables many things and said to them in his doctrine â verse 3 Heare ye Behold the sovver vvent forth to sovv â verse 4 And vvhiles he sovveth some fel by the vvay side and the foules of the aire came and did eate it â verse 5 And othersome fel vpon rocky places vvhere it had not much earth and it shot vp immediatly because it had not deepnes of earth â verse 6 and vvhen the sunne was risen it parched and because it had not roote it vvithered â verse 7 And some fel among thornes and the thornes grewe vp and choked it and it yelded not fruite â verse 8 And some fel vpon good ground and it yelded fruite that grewe vp and increased and it brought forth one thirtie one sixtie and one an hundred â verse 9 And he said He that hath eares to heare let him heare â verse 10 And vvhen he vvas alone the Tvvelue that vvere vvith him asked him the parable â verse 11 And he said to them To you it is giuen to knovv the mysterie of the kingdom of God but to them that are vvithout al things are done in parables â verse 12 that * seeing they may see and not see and hearing they may heare and not vnderstand â³ lest at any time they should be conuerted and their sinnes be forgiuen them â verse 13 And he saith to them Do you not knovv this parable and hovv shal you knovv al parables â verse 14 He that sovveth sovveth the vvord â verse 15 And they by the vvay side are these vvhere the vvord is sovven and vvhen they shal haue heard immediatly commeth Satan and taketh avvay the vvord that vvas sovven in their hartes â verse 16 And thy likevvise that are sovven vpon the rocky places are these vvho vvhen they heare the vvord immediatly vvith ioy receiue it â verse 17 and they haue not roote in them selues but are temporal aftervvard vvhen tribulation is risen and persecution for the vvord forthvvith they are scandalized â verse 18 And other there be that are sovven among thornes these are they that heare the vvord â verse 19 and the cares of the vvorld and the deceitfulnes of riches and concupiscences about other things entring in choke the vvord and it is made fruiteles â verse 20 And these are they that vvere sovven vpon the good ground vvhich heare the vvord and receiue it and yeld fruite one thirtie one sixtie and one an hundred â verse 21 And he said to them * Commeth a candel to be put vnder a bushel or vnder a bed and not to be put vpon the candlesticke â verse 22 For there is nothing hid vvhich shal not be made manifest neither vvas any thing made secret but that it shal come to light â verse 23 If any man haue eares to heare let him heare â verse 24 And he said to them See vvhat you heare * In vvhat measure you mete it shal be measured to you againe and more shal be giuen to you ' â verse 25 For he that hath to him shal be giuen and he that hath not that also vvhich he hath shal be taken avvay from him â verse 26 And he said So is the kingdom of God as if a man cast seede into the earth â verse 27 â³ and sleepe and rise vp night and day and the seede spring and grovve vp vvhiles he knovveth not â verse 28 For the earth of it self bringeth forth fruite first the blade then the eare aftervvard the ful corne in the eare â verse 29 And vvhen the fruite hath brought out it self immediatly he putteth in the sickle because haruest is come â verse 30 * And he said To vvhat shal vve liken the kingdom of God or to vvhat parable shal vve compare it â verse 31 As a â³ mustard seede vvhich vvhen it is sovven in the earth is lesse then al the seedes that are in the earth â verse 32 and vvhen it is sovven it riseth vp and becommeth greater then al herbes and maketh great boughes so that the â³ birdes of the aire may dvvel vnder the shadovv thereof â verse 33 And vvith many such parables he spake to them the vvord according as they vvere able to heare â verse 34 and vvithout parable he did not speake vnto them but apart he explicated al things to his Disciples â verse 35 And he saith to them in that day vvhen euening vvas come * Let vs passe ouer to the other side â verse 36 And dimissing the multitude they take him so as he vvas in the boate and there vvere other boates vvith him â verse 37 And there arose a great storme of vvinde and the vvaues bette into the boate so that the boate vvas filled â verse 38 And he vvas in the hinder part of the boate sleeping vpon a pillovv and they raise him and say to him Maister doth it not pertaine to thee that vve perish â verse 39 And rising vp he threatened the vvinde and said to the sea Peace be stil And the vvinde ceased and there vvas made a great calme â verse 40 And he said to them Why are you feareful neither yet haue you faith And they feared vvith great feare and they said one to an other Who is this thinkest thou that both vvinde and sea obey him ANNOTATIONS CHAP. IIII. 12. Lest they should be conuerted These speaches here and els where we must not so vnderstand as though he spake in parables of purpose and to this end that the hearers might not vnderstaÌd lest they should be conuerted which were as much to say as that he would not haue them vnderstand nor be conuerted but we must learne the true sense of this
and Iohn the sonnes of Zebedee vvho vvere Simons fellovves And IESVS said to Simon Feare not from this time novv â³ thou shalt be taking men â verse 11 And hauing brought their shippes to land leauing al things they folovved him ⢠â verse 12 * And it came to passe vvhen he vvas in one of the cities and behold a man ful of leprosie and seeing IESVS and falling on his face besought him saying Lord if thou vvilt thou canst make me cleane â verse 13 And stretching forth the hand he touched him saying I vvil be thou made cleane And immediatly the leprosie departed from him â verse 14 And he commaunded him that he should tel no body but Goe shevv thy self to the Priest and offer for thy cleansing * as Moyses commaunded for a testimonie to them â verse 15 But the bruite of him vvent abrode the more and great multitudes came together to heare and to be cured of their infirmities â verse 16 And he retired into the desert and praied â verse 17 * And it came to passe one day and he sate teaching And there vvere Pharisees sitting and Doctors of Lavv that vvere come out of euery tovvne of Galilee and Ievvrie and Hierusalem and the vertue of our Lord vvas to heale them â verse 18 And behold men carying in a bed a man that had the palsey and they sought to bring him in and to lay him before him â verse 19 And not finding on vvhich side they might bring him in for the multitude they â³ vvent vp vpon the roofe and through the tiles let him dovvne vvith the bed into the middes before IESVS â verse 20 â³ Vvhose faith vvhen he savv he said Man thy sinnes are forgiuen thee â verse 21 And the Scribes and Pharisees began to thinke saying who is this that speaketh blasphemies who can forgiue sinnes but only God â verse 22 And vvhen IESVS knevve their cogitations ansvvering he said to them Vvhat doe you thinke in your hartes â verse 23 Vvhich is easier to say Thy sinnes are forgiuen thee or to say Arise and vvalke â verse 24 but that you may knovv that â³ the sonne of man hath povver in earth to forgiue sinnes he said to the sicke of the palsey I say to thee Arise take vp thy bed and goe into thy house â verse 25 And forth vvith rising vp before them he tooke that vvherein he lay and he vvent into his house magnifying God â verse 26 And al vvere astonied and they magnified God And they vvere replenished vvith feare saying That vve haue seen maruelous things to day ⢠â verse 27 * And after these things he vvent forth and savv a Publican called Leui sitting at the Custome-house and he said to him Folovv me â verse 28 And â³ leauing al things he rose and folovved him â verse 29 and Leui made him a great feast in his house and there vvas a great multitude of Publicans and of others that vvere sitting at the table vvith them â verse 30 And their Pharisees and Scribes murmured saying to his disciples why doe you eate and drinke vvith Publicans and sinners â verse 31 And IESVS ansvvering said to them They that are vvhole neede not the Physicion but they that are il at ease â verse 32 I came not to call the iust but sinners to penance ⢠â verse 33 But they said to him * Vvhy doe the disciples of Iohn fast often and make obsecrations and of the Pharisees in like maner but thine doe eate and drinke â verse 34 To vvhom he said why can you make the children of the bridegrome fast vvhiles the bridegrome is vvith them â verse 35 But the daies vvil come and vvhen the bridegrome shal be taken avvay from them then they shal fast in those daies â verse 36 And he said a similitude also vnto them That no man putteth a peece from a nevv garment into an old garment othervvise both he breaketh the nevv and the peece from the nevv agreeth not vvith the old â verse 37 And no bodie putteth nevv vvine into old bottels othervvise the nevv vvine vvil breake the bottels and it self vvil be shed and the bottels vvil be lost â verse 38 But nevv vvine is to be put into nevv bottels and both are preserued together â verse 39 And no man drinking old vvil nevv by and by for he saith The old is better ANNOTATIONS CHAP. V. 3. One ship Simons It is purposely expressed that there were two shippes and that one of them was Peters and that Christ went into that one and sate downe in it and that sitting he taught out of that ship no doubt to signifie the Church resembled by Peters ship and that in it is the chaire of Christ and only true preaching 6. A great multitude of fishes Likewise by this significatiue miracle wrought about Peters fishing is euidently forshewed vvhat wonderful successe Peter should haue in conuerting men to Christ both Ievves and Gentiles as vvhen at one draught that is to say * at one Sermon he drewe into his ship which is Christes Church a great number of men as he did now fishes and so continually by him self and his Successors vnto the worlds end 7. Beckened to their fellowes Peter had so much worke that he called for helpe and ioyned vnto him the other ship representing to vs his Copartiners in the preaching of the Gospel and the coniunction of the Synagogue and the people of Gentilitie vnto Peters ship that is to the Church of Chriss Ambro. li. 4. in Luc. c. vlt. 10. Thou shalt be taking men That al this aforesaid did properly meane Peters trauailes to come in the coÌuersion of the world to Christ and his prerogatiue before al men therein it is euident by Christ special promis made to him seuerally and apart in this place that he should be made the taker of men though to other he giueth also as to Peters cooperators and coadiutors the like office Mat. 4. 19. 19. Went vp vpon the roofe A strange diligence in procuring corporal health of and by Christ and an example for vs of the like or greater to obteine saluation of him either for our selues or our frendes and to seeke to his Church and Sacraments with what extraordinarie paine soeuer 20. Whose faith Great is God saith S. Ambrose and pardoneth one sort through the merites of others therfore if thou doubt to obtaine forgiuenesse of thy great offenses ioyne vnto thy self intercessors vse the Churches helpe which may pray for thee and obtaine for thee that which our Lord might denie to thy self Amb. li. 5 in Luc. 24. The sonne of man in earth By which act * saith S. Cyril it is cleere that the Sonne of man hath power in earth to remit sinnes which he said both for him self and vs. For he as God being made man and Lord of the Law forgiueth
* And it came to passe the day folovving vvhen they came dovvne from the mountaine there mette him a great multitude â verse 38 And behold a man of the multitude cried out saying Maister I beseeche thee looke vpoÌ my sonne because he is mine only one â verse 39 and loe the spirit taketh him and he sodenly crieth and he dasheth him and teareth him that he fometh and vvith much a doe departeth renting him â verse 40 And I desired thy disciples to cast him out and they could not â verse 41 And IESVS ansvvering said O faithles and peruerse generation hovv long shal I be vvith you and suffer you bring hither thy sonne â verse 42 And vvhen he came to him the deuil dashed and tore him And IESVS rebuked the vncleane spirit and healed the lad and rendred him to his father â verse 43 And al vvere astonied at the might of God and al merueiling at al things that he did he said to his disciples â verse 44 Lay you in your hartes these vvordes for it shal come to passe that the Sonne of man shal be deliuered into the hands of men â verse 45 But they did not knovv this vvord and it vvas couered before them that they perceiued it not And they vvere afraid to aske him of this vvord â verse 46 * And there entred a cogitation into them vvhich of them should be greater â verse 47 But IESVS seeing the cogitations of their hart tooke a childe and set him by him â verse 48 and said to them whosoeuer receiueth this childe in my name receiueth me and vvhosoeuer receiueth me receiueth him that sent me For he that is the lesser among you al he is the greater â verse 49 * And Iohn ansvvering said Maister vve savv a certaine man casting out deuils in thy name and vve prohibited him because he folovveth not vvith vs. â verse 50 And IESVS said to him Prohibit not for he that is not against you is for you â verse 51 And it came to passe vvhiles the daies of his assumption vvere accoÌplishing and he fixed his face to goe into Hierusalem â verse 52 And he sent messengers before his face and going they entred into a citie of the Samaritans to prepare for him â verse 53 And they receiued him not because his â³ face vvas to goe to Hierusalem â verse 54 And vvhen his disciples Iames and Iohn had seen it they said Lord vvilt thou vve say that fire come dovvne from heauen and consume them ' â verse 55 And turning â³ he rebuked them saying You knovv not of vvhat spirit you are â verse 56 The sonne of man came not to destroy soules but to saue And they vvent into an other tovvne â verse 57 And it came to passe as they vvalked in the vvay a certaine man said to him * I vvil folovv thee vvhithersoeuer thou goest â verse 58 IESVS said to him The foxes haue holes and the foules of the aire nestes but the sonne of man hath not vvhere to repose his head â verse 59 But he said to an other Folovv me And he said Lord permit me first to goe and to burie my father â verse 60 And IESVS said to him Let the dead burie their dead but goe thou set forth the kingdom of God â verse 61 And an other said I vvil folovv thee Lord but permit me first to take my leaue of them that are at home â verse 62 IESVS said to him â³ No man putting his hand to the plough and looking backe is apt for the kingdom of God ANNOTATIONS CHAP. IX 27. Til they see To the Apostles that had to preach the kingdom of God and to suffer so much miserie for the same in this vvorld he vvil shevv his glorie and giue them a tast of his owne ioyful state and of his Saincts in heauen calling thither Moyses and Elias that the Lavv and Prophets might be vvitnesses of the same See the annotation vpon S. Matthevv c. 17 2. 53. Face to goe to Hierusalem The Samaritans vvere Schismatikes from the Ievves and had a Schismatical temple in mount Garîzim of purpose to dravv men thither from Gods temple in Hierusalem vvhere only vvas the true and as it vvere the Catholike seruice and Sacrifice vnto God Therfore they did not gladly receiue our Sauiour because they perceiued he vvas going to Hierusalem 53. He rebuked them Not iustice nor al rigorous punishment of sinners is here forbidden not Elias fact repreheÌded nor the Church or Christian Princes blamed for putting Heretikes to death but that none of these should be done for desire of our particular reuenge or vvithout discretion regard of their amendement and example to others Therfore S. Peter vsed his povver vpon Ananias and Sapphira vvhen he strooke them both dovvne to death for defrauding the Church 62. No man looking backe It is a dangerous temptation for a man that hath lost or left his goods for Christ to looke much backe at them and to remember vvith delight the pleasures and eases of this vvorld for it breedeth in him discontentment of the troubles and crosses that are incident to the state of such as fully folovv Christ In vvhich case a man should euer looke forvvard tovvards heauen and neuer backevvard to the vvorld CHAP. X. He sendeth yet 72 moe to preach to the Iewes with power also of miracles 13 crying wâ to the cities impenitent 17 At their returne he agniseth the great power he gaue them but yet teacheth them not to be proud thereof 21 and praiseth God for his grace 23 his Church also for her happy state 2â To one of the Scribes he sheweth that the loue of God and of his neighbour wil bring him to life euerlasting 29 teaching him by the parable of the Samaritane to take euery one for his neighbour that needeth his charitie 38 To Martha he sheweth that Maries Contemplatius life is the better verse 1 AND after this our Lord designed also other seuentie tvvo and he sent them tvvo and tvvo before his face into euery citie and place vvhither him self vvould come â verse 2 And he said to them The haruest truely is much but the vvorkemen fevv Desire therfore the lord of the haruest that he send vvorkemen into his haruest â verse 3 Goe behold I send you as lambes among vvolues â verse 4 Carie not purse not skrip nor shoes and salute no body by the vvay â verse 5 Into vvhatsoeuer house you enter first say Peace to this house â verse 6 and if the sonne of peace be there your peace shal rest vpon him but if not it shal returne to you â verse 7 And in the same house tarie you eating and drinking such things as they haue * For the vvorkeman is vvorthie of his hire Remoue not from house to house â verse 8 And into vvhat citie soeuer you enter
oile and vvine his Sacraments the host the priests his ministers Vvhereby is signified that the Lavv could not recouer the spiritual life of mankind from the death of sinne that is iustifie man but Christ onely vvho by his passion and the grace and vertue thereof ministred in and by his Sacraments iustifieth and increaseth the iustice of man healing and abling free-vvil to doe al good vvorkes 42. Marie the best part Tvvo notable exaÌples one of the life Actiue in Martha the other of the life ConteÌplatiue in Marieâ representing vnto vs that in holy Church there should be alvvaies some to serue God in both these seueral sorts The life conteÌplatiue is here preferred before the actiue the Religious of both sexes are of that more excellent state and therfore our Protestants haue wholy abandoned them out of their common wealth which the true Church neuer wanted But to say truth they haue neither Martha nor Marie our Lord geue them grace to see their miserie If ours were not answerable to their profession or were degenerated why haue they no new ones if our Churches Votaries vowed vnlawful things Chastitie Pouertie Obedience Pilgrimage what other Votaries or lawful vowes haue they For to offer voluntarily by vow besides the keeping of Gods commaundements wherevnto we are bound by precept and promise in our Baptisme our soules bodies goods or any other acceptable thing to God is an acte of soueraine worship belonging to God onely and there was neuer true religion without such vowes and Votaries If there be none in their whole Church that professe contemplation or that vow any thing at al to God voluntarily neither in their bodies nor in their goods God and the world knovv they haue no Church nor religion at al. CHAP. XI He teacheth a forme of prayer â and exhorteth to pray instantly 11 assuring that so God wil giue vs good things 14 The Iewes blaspheming his casting out of Diuels and asking for a miracle from heauen 17 he defendeth his doing ãâã foretelling also the Diuels expulsion by him out of the world that is the vocation of the Gentils 24 and his reentrie into their nation 27 with their reprobation though he be of their flesh 29 and also their final most worthy damnation 37 Againe to the Pharisees and Scribes he crieth wo as authors of the said ââprobation now at hand verse 1 AND it came to passe vvhen he vvas in a certaine place praying as he ceased one of his Disciples said to him Lord teach vs to pray as Iohn also taught his Disciples â verse 2 And he said them * Vvhen you pray say FATHER sanctified be thy name Thy kingdom come â verse 3 Our daily bread giue vs this day â verse 4 and forgiue vs our sinnes for because our selues also doe forgiue euery one that is in debt to vs And lead vs not into temptation â verse 5 And he said to them Vvhich of you shal haue a frende and shal goe to him at midnight and shal say to him Frende lend me three loaues â verse 6 because a frende of mine is come out of his way to me and I haue not what to set before him â verse 7 he from vvithin ansvvering saith Trouble me not novv the doore is shut and my children are vvith me in bed I can not rise and giue thee â verse 8 And if he shal perseuêre knocking I say to you although he vvil not rise and giue him because he is his frende yet for his importunitie he vvil rise and giue him as many as he needeth â verse 9 * And I say to you Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you â verse 10 For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened â verse 11 And vvhich of you if he aske his father bread vvil he giue him a stone or a fish vvil he for a fish giue him a serpent â verse 12 Or if he aske an egge vvil he reach him a scorpion â verse 13 If you then being naught knovv hovv to giue good giftes to your children hovv much more vvil your father from heauen giue the good spirit to them that aske him ⢠â verse 14 * And he vvas casting out a deuil and that vvas dumme And vvhen he had cast out the deuil the dumme spake and the multitudes marueiled â verse 15 * And certaine of them said In Beel-zebub the prince of Deuils he casteth out Deuils â verse 16 And other tempting asked of him a signe from heauen â verse 17 But he seeing their cogitations said to them Euery kingdom deuided against it self shal be made desolate and house vpon house shal fall â verse 18 And if Satan also be deuided against him self hovv shal his kingdom stand because you say that in Beel-zebub I doe cast out Deuils â verse 19 And if I in Beel-zebub cast out Deuils your children in vvhom doe they cast out therfore they shal be your iudges â verse 20 But if I in the finger of God doe cast out Deuils surely the kingdom of God is come vpon you â verse 21 Vvhen the strong armed keepeth his court those things are in peace that he possesseth â verse 22 But if a stronger then he come vpon him and ouercome him he vvil take avvay his vvhole armour vvherein he trusted and vvil distribute his spoiles â verse 23 He that is not vvith me is against me and he that gathereth not vvith me scattereth â verse 24 Vvhen the vncleane spirit shal depart out of a man he vvandereth through places vvithout vvater seeking rest And not finding he saith I vvil returne into my house vvhence I departed â verse 25 And vvhen he is come he findeth it svvept vvith a besome and trimmed â verse 26 Then he goeth and taketh seuen other spirits vvorse then him self and entring in they dvvel there And the last of that man be made vvorse then the first â verse 27 And came to passe vvhen he said these things a certaine vvoman lifting vp her voice out of the multitude said to him â³ Blessed is the vvombe that bare thee and the pappes that thou didst sucke â verse 28 But he said Yea rather blessed are they that heare the vvord of God and keepe it ⢠â verse 29 And the multitudes running together he began to say * This generation is a vvicked generation it asketh a signe and a signe shal not be giuen it but â³ the signe of Ionas the Prophet â verse 30 * For as Ionas vvas a signe to the Niniuites so shal the Sonne of man also be to this generation â verse 31 * The Queene of the South shal rise in the iudgement vvith the men of this generation and shal condemne them because she came from the endes of the earth to heare the
said also to the multitudes When you see a cloude rising from the vvest by and by you say A shoure commeth and so it commeth to passe â verse 55 and vvhen the south vvinde blovving you say That there vvil be heate and it commeth to passe â verse 56 Hypocrites the face of the heauen and of the earth you haue skil to discerne but this time hovv doe you not discerne â verse 57 And vvhy of your selues also iudge you not that vvhich is iust â verse 58 * And vvhen thou goest vvith thy aduersarie to the Prince in the vvay endeuour to be deliuered from him lest perhaps he dravv thee to the iudge and the iudge deliuer thee to the exactour and the exactour cast thee into prison â verse 59 I say to thee thou shalt not goe out thence vntil thou pay the very last mite ANNOTATIONS CHAP. XII â Euery one that confesseth A Catholike man is bound to confesse his faith being called to accoumpt or examined by Iew Heathen or Heretike concerning the same Neither is it ynough to keepe Christ in his hart but he must also acknowledge him in his wordes and deedes And to deny Christ or any article of the Catholike faith for shame or feare of any worldly creature hath no lesse punishment then to be denied refused and forsaken by Christ at the houre of his death before al his Angels Which is an other maner of presence and Consistorie then any Court or Session that men can be called to for their faith in this world 11. Be not careful That the poore vnclearned Catholike should not be discouraged or make his excuse that he is a simple man not able to ansvver cunning Heretikes nor to giue a reason of his beleefe and therfore must suffer or say any thing rather then come before them our Maister giueth them comfort promising that the Holy Ghost shal euer put into their hartes at time of their appearance that vvhich shal be sufficient for the purpose not that euery one vvhich is conuented before the Aduersaries of faith should alvvaies be endeed vvith extraordinary knovvledge to dispute and confute as the Apostles and others in the primitiue Church vvere but that God vvil euer giue to the simple that trusteth in him sufficient courage and vvordes to confesse his beleefe For such an one called before the Commissioners saith ynough and defendeth him self sufficiently vvhen he ansvvereth that he is a Catholike man that he wil liue and die in that faith which the Catholike Church throughout al Christian countries hath and doth teach and that this Church can giue them a reason of al the things vvhich they demaund of him c. 14. Who hath appointed Christ refused to medle in this temporal matter partly because the demaund proceded of couetousnes and il intention partly to giue an example to Clergie men that they should not be vvithdravven by secular affaires and controuersies from their principal function of praying preaching and spiritual regiment but not vvholy to forbid them al actions pertaining to vvorldly busines specially vvhere and vvhen the honour of God the increase of religion the peace of the people and the spiritual benefite of the parties doe require In vvhich cases S. Augustin as Possidonius vvriteth vvas occupied often vvhole daies in ending vvorldly controuersies and so he vvriteth of him self also not doubting but to haue revvard therfore in heauen 21. Riche to God vvard He is riche tovvards God that by his goods bestovved vpon the poore hath store of merits and many almesmens praiers procuring mercie for him at the day of his death and iudgement vvhich is here therfore called treasure laid vp in heauen vvhere the barnes be large ynough The necessitie of vvhich almes is by Christ him self here shevved to be so great and so acceptable to God that rather then they should lacke the fruite thereof they should sel al they haue and giue to the poore 34. Where your treasure is If the riche man vvithdravven by his vvorldly treasure can not set his hart vpon heauen let him send his mony thither before him by giuing it in almes vpon such as vvil pray for him and his hart vvil solovv his purse thither CHAP. XIII He threateneth the Iewes to be forsaken vnles they doe penance 10 and confoundeth them for maligning him for his miraculous good doing on the Sabboths 18 but his kingdom the Church as contemptible as it seemeth to them now in the beginning shal spread ouer al the world 20 and conuert al 23 and what an hartsore it shal be to them at the last day to see them selues excluded from the glorie of this kingdom and the Gentils admitted in their place 31 foretelling that it is not Galilee that he feareth but that obstinate and reprobate Hierusalem vvil nedes murder him as also his messengers afore and after him verse 1 AND there vvere certaine present at that very time telling him of the Galilaeans vvhose bloud Pilate mingled vvith their sacrifices â verse 2 And he ansvvering said to them Thinke you that â³ these Galileans vvere sinners more then al the Galilaeans that they suffred such things â verse 3 No I say to you but vnles you haue penance you shal al likevvise perish â verse 4 As those eightene vpoÌ vvhom the toure fel in Silóe and slevv them thinke you that they also vvere detters aboue al the men that dvvel in Hierusalem â verse 5 No I say to you but if you haue not penance you shal al likevvise perish â verse 6 And he said this similitude A certaine man had a figtree planted in his vineyard and he came seeking for fruite on it and found not â verse 7 And he said to the dresser of the vineyard Loe it is three yeres since I come seeking for fruite vpon this figtree and I finde not Cut it dovvne therfore vvhereto doth it also occupie the ground â verse 8 But he ansvvering saith to him Lord let it alone this yere also vntil I digge about it and dung it â verse 9 and if happily it yeld fruite but if not hereafter thou shalt cut it dovvne â verse 10 And he vvas teaching in their synagogue on the Sabboths â verse 11 And behold a vvoman that had a spirit of infirmitie eightene yeres and she vvas crooked neither could she looke vpvvard at al. â verse 12 Whom vvhen IESVS savv he called her vnto him and said to her Woman thou art deliuered from thy infirmitie â verse 13 And he imposed hands vpon her and forthvvith she vvas made straight and glorified God â verse 14 And the Archsynagogue ansvvering because he had indignation that IESVS had cured on the Sabboth said to the multitude Sixe daies there are vvherein you ought to vvorke in them therfore come and be cured and not in the Sabboth day â verse 15 And our Lord ansvvering to him said Hypocrite doth not euery one
of you vpon the Sabboth loose his oxe or his asse from the manger and leadeth them to vvater â verse 16 But â³ this daughter of Abraham vvhom Satan hath bound loe these eightene yeres ought not she to be loosed from this bond on the Sabboth day â verse 17 And vvhen he said these things al his aduersaries vvere ashamed and al the people reioyced in al things that vvere gloriously done of him ⢠â verse 18 He said therfore * Vvherevnto is the kingdom of God like and vvherevnto shal I esteeme it like â verse 19 It is like to a mustard seede vvhich a man tooke and cast into his garden and it grevv and became a great tree and the foules of the aire rested in the boughes thereof â verse 20 And againe he said * Like to vvhat shal I esteeme the kingdom of God â verse 21 It is like to leauen vvhich a vvoman tooke and hid in three measures of meale til the vvhole vvas leauened â verse 22 And he vvent by cities and tovvnes teaching and making his iourney vnto Hierusalem â verse 23 And a certaine man said to him Lord be they fevv that are saued * But he said to them â verse 24 Striue to enter â³ by the narrovv gate because many I say to you â³ shal seeke to enter and shal not be able â verse 25 But vvhen the good man of the house shal enter in and shut the doore and you shal begin to stand vvithout and knocke at the doore saying Lord open to vs and he ansvvering shal say to you I knovv you not vvhence you are â verse 26 then you shal begin to say Vve did â³ eate before thee and drinke and in our streates didst thou teach â verse 27 And he shal say to you I knovv you not vvhence you are depart from me al ye vvorkers of iniquite â verse 28 There shal be vveeping and gnashing of teeth vvhen you shal see Abraham and Isaac and Iacob and al the Prophets in the kingdom of God and you to be thrust out â verse 29 And there shal come from the East and the Vvest and the North and the South and shal sit dovvne in the kingdom of God â verse 30 And behold they are last that shal be first and they be first that shal be last â verse 31 The same day there came certaine of the Pharisees saying to him Depart and get the hence because Herod vvil kil thee â verse 32 And he said to them Goe and tel that foxe Behold I cast out deuils and perfite cures this day and to morovv and the third day I am consummate â verse 33 But yet I must vvalke this day and to morovv and the day folovving because it cannot be that a Prophet perish out of Hierusalem â verse 34 * Hierusalem Hierusalem vvhich killest the Prophets and stonest them that are sent to thee hovv often vvould I gather thy childreÌ as the bird doth her brood vnder her vvings and thou vvouldest not â verse 35 Behold your house shal be left desert to you And I say to you that you shal not see me til it come vvhen you shal say Blessed is he that commeth in the name of our Lord. ANNOTATIONS CHAP. XIII 2. These Galilaans It is Gods mercie that he straight punisheth not al offenders but some fevv for a vvarning to all as that for Schisme he striketh nor al such as haue forsaken the Church and the lavvful Priests as he did Coré and his complices that for spoile of Churches he reuengeth not al as he did Heliodorus and al that vow and reuoke their gifts to God as Ananias and Sapphîra Some few therfore for their iust deserts be so handled for example to prouoke al others guilty of the same crimes to doe penance Which if they doe not in this life they shal all assuredly perish in the next world Optatus li. 1 cont Parmen sub finem 16. This daughter we may see that many diseases which seeme natural doe procede of the Diuel by Gods permission either for sinne or for probation and both those kindes Christ specially cured for that no natural medicines could cure them and specially because he came to dissolue the workes of Satan both in body and soul 24. By the narrovv Our Lord is not contrarie to him self in that he ansvvereth the gate to be straite and fevv to be saued whereas els vvhere he said that many should come from the East and Vvest c. and ioy with Abraham in the kingdom of heauen Mat. 8. 11. For though they be few in respect of the vvicked of al sortes yet they be many in them selues and in the societie of Angels the vvheate cornes are scarse seen at the threshing vvhen they are medled with the chaffe but vvhen the il are remoued the vvhole barne of heauen shal be filled So saith S. Aug. Ser. 32 de verb. Do. 24. Shal seeke Many vvould be saued and looke to be saued but can not because they vvil not take paines to enter in at so straite a passage that is to say to fast much pray often doe great penance for their sinnes liue in holy Churches discipline abstaine from the pleasures of this world and suffer persecution and losse of their goods and liues for Christes sake 26. Eate before thee It is not ynough to feede vvith Christ in his Sacraments or to heare his vvord the Church to chaleÌge heauen thereby vnlesse vve liue in vnitie of the Catholike Church So S. Augustine applieth this against the Donatistes that had the very same seruice and Sacraments which the Catholike Church had but yet seuered them selues from other Christian countries by Schisme CHAP. XIIII By occasion of dining with a Pharisee 2 after that he hath againe confounded them for maligning him for his miraculous good doing on the Sabboth 7 he teacheth them humilitie seing their ambition 1â and in their workes to seeke retribution not of men in this worlde but of God in the world to come 16 foretelling also that the Iewes for their worldly excuses shal not tast of the Supper but the Gentils in their place ãâã Yea that so far must men be from al worldlines that they must earnestly bethinke them before they enter into his Church and be ready to forgot all 34 specially considering they must be the salt of others also verse 1 AND it came to passe vvhen IESVS entred into the house of a certaine Prince of the Pharisees vpon the Sabboth to eate bread and they vvatched him â verse 2 And behold there vvas a certaine man before him that had the dropsie â verse 3 And IESVS ansvvering spake to the Lavvyers and Pharisees saying Is it Lavvful to cure on the Sabboth â verse 4 But they held their peace but he taking him healed him and sent him avvay â verse 5 And ansvvering them he said Vvhich of you shal haue
vvhiles he â³ blessed them he departed from them and vvas caried into heauen â verse 52 And they adoring vvent backe into Hierusalem vvith great ioy â verse 53 and they vvere alvvaies in the temple praising and blessing God ANNOTATIONS CHAP. XXIIII 30. Tooke bread The Fathers in diuers places take this to be meant of the B. Sacrament Author operis imperf ho. 17. S. Augustine li. 39 de consensu Euang. c. 25 ser 140 de temp ep 59 ad Paulinum q. 1â Paulinus him self in the next epistle before that among S. Augustines Venerable Bede also vpon this place Theophylacte vpon this place And that it should be meant of the holy Sacrament the forme of solemne taking the bread into his handes blessing it breaking it and reaching it to his disciples exceding proper to the consecration and common to none other vulgar benediction nor any where vsed but in Christs miraculous multiplying the loaues and the singular effecte in notifying Christ vnto them do proue And if it be the Sacrament as it is most probable then is it an euident example and vvarrant of ministration in one kinde 46. Penance to be preached He shevved vnto them out of the Scriptures not onely the things that were now accomplished in himself but also that were yet to come about his Church as where it should begin to vvit at Hierusalem and hovv farre it should goe to vvit to al nations that he might not suffer vs saith S. Augustine to erre neither in the bridegrome nor in the bride For this maketh manifestly against al Heretikes and Schismatikes that set vp nevv churches in particular countries dravving the people from the foresaid onely true Church vvhich from Hierusalem so grovveth ouer al nations til the end of the vvorld come 50. Blessed them Christ our high priest prefigured specially therein by Melchisedec often gaue his blessing to his somtimes by vvordes as Peace be to you somtimes by imposing his handes and now here by lifting vp his hands ouer his Disciples as it vvere for his farewel In vvhat forme the Scripture doth not expresse but very like it is that in forme of the crosse as Iacob the Patriarch blessed his nephewes for signification of Christs benediction for now the crosse began to be glorious among the faithful and the Apostles as it is most certaine by the fathers vvhich call it an ancient tradition vsed that signe for an external note of benediction Yea S. Augustine saith in Ps 30. Conc. 3 that Christ him self not without cause would haue his signe to be fixed in our foreheads as in the feate of shame fastnes that a Christian man should not be ashamed of the reproche of Christ and what forme can a Christian man vse rather to blesse him self or others then that which was dedicated in Christs death and is a conuenient memorial of the same Howsoeuer it be that the Bishops and Priests of Gods Church blesse with an external signe no man can reprehend being warranted by Christs owne example and action â THE ARGVMENT OF S. IOHNS GOSPEL S Iohns Gospel may be diuided into foure partes The first part is of the actes of Christ before his solemne manifestation of himselfe vvhile Iohn Baptist vvas yet baptizing Chap. 1. 2. 3. 4. The second of his Actes in Iurie hauing novv begonne his solemne manifestation in Galilee Mat. 4 12 the second Easter or Pasche of his preaching Chap. 5. For of the first pasche we had in the first part chap. 2 13 And the pasche of the Iewes was at hand And that feast vvhereof vve haue in this second part chap. 5 1 After this there was a festiual day of * the Iewes is thought of good Authors to be the feast of Pasche The third part is of his Actes in Galilee and in IuriÌe about the third Pasche and after it cap. 6 to the 12. For so vve haue chap. 6 4 And Pasche the festiual day of * the Iewes was at hand The fourth part is of the fourth pasche vvhich vve haue in the end of the chap. 11 55 And the pasche of * the Iewes was at hand that is to say of the Holy vveeke of his Passion in Hierusalem chap. 12. vnto the end of the booke By vvhich diuision it is manifest that the intent of this Euangelist vvriting after the other three vvas to omit the Actes of Christ in Galilee because the other three had vvritten them at large and to reporte his Actes done in Iurie vvhich they had omitted And this he doth because Iurie vvith Hierusalem and the Temple beeing the principal parte of the Countrey there abode the principal of the Ievves both for authoritie and also for learning in the lavv or knovvledge of the Scriptures and therfore that vvas the place vvhere our Lord IESVS finding in the Head it selfe and in the leaders of the rest such vvilful obstinacie and desperate resistance as the Prophets had foretold did by this occasion much more plainely then in Galilee both say and proue at sundry times euen euery yere of his preaching himselfe to be the CHRIST that had bene so loÌg promised vnto them expected of them the same CHRIST to be not onely a man as they imagined but also the natural consubstantial coëternal Sonne of God the Father vvho novv had sent him Therfore these vvere the vvordes and deedes that serued best the purpose of this Euangelist being to shevv the glorie excellencie of this person IESVS that thereby the GeÌtils might see hovv vvorthily Hierusalem the Ievves vvere reprobated vvho had refused yea crucified such an one and hovv vvel to their ovvne saluation themselues might doe to receiue him and to beleeue in him For this to haue bene his purpose him selfe declareth in the end saying These are written that you may beleeue that IESVS is CHRIST the Sonne of God and that beleeuing you may haue life in his name And herevpon it is that S. Hierome vvriteth thus in his life Iohn the Apostle whom IESVS loued very much the sonne of Zebedee the brother of Iames the Apostle whom Herod after our Lords Passion beheaded last of al wrote the Gospel at the request of the Bishops of Asia against Cerinthus and other Heretikes and specially against the assertion of the Ebionites then rising who say that Christ was not before MARIE Wherevpon also he was compelled to vtter his Diuine Natiuitie Of his three Epistles and of his Apocalypse shal be said in their ovvne places It folovveth in S. Hierome that In the Second persecution vnder Domitian fourtene yeres after the persecution of Nero he was exiled into the ile Patmos But after that Domitian was slaine and his actes for his passing crueltie repealed by the Senate vnder Nerua the Emperour he returned to Ephesus and there continuing vnto the time of Traiane the Emperour he founded and gouerned al the Churches of Asia and
God miraculously our Sacrament more it vvas to be eaten for the time of their peregrination our Sacrament more it vvas to euery man vvhat he liked best our Sacrament more a litle thereof serued and sufficed as vvel as much our Sacrament more it vvas reserued for such daies as it could not be gathered and our SacrameÌt much more it vvas kept for a memorial in the arke of the Testament our Sacrament much more the discontented and incredulous murmured and gainsaid it at our Sacrament much more it sustained their bodies in the desert our Sacrament both body and soule much more 52. Hovv can this man It came not to their minde that nothing vvas impossible to God that vvickedly said Hovv can this man giue vs his flesh but vve may make great profite of their sinne beleeuing the Mysteries and taking a lesson neuer to say or once thinke Hovv for it is a Ievvish vvord and vvorthy al punishment so saith S. Cyril li. 4 c. 11 in Io. Neuertheles if one asked onely for desire to learne in humility as our Lady did touching her hauing a childe in her virginitie then he must take the Angels answer to her That it is of the Holy Ghost so saith S. Damascene li. 4. c. 14. 53. vnles you eate Christ coÌmending the Sacrament of the faithful vnto vs said Except you eate c. you can not haue life in you So the life saith of life and to him that thinketh the life to be a lier this meate shal be death not life to him August Ser. 2 de verb. Ap. c. 1. And S. Leo thus Because our Lord saith Except you eate c. let vs so communicate that vve nothing doubt of the truth of Christes body and bloud for that ãâã receiued vvith mouth vvhich is beleiued in hart and they ansvver Amen in vaine that dispute against that vvhich they receiue 53. And drinke This the Protestants alleage for the necessitie of receiuing in both kindes but in respect of them selues who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing but to spiritual feeding on Christ by faith onely it can make nothing for one kinde or other And in respect of vs Catholikes who beleeue Christs whole person both humanitie and Diuinitie both flesh and bloud to be in either forme and to be vvholy receiued no lesse in the first then in the second or in both this place commaundeth nothing for both the kindes 53. You shal not haue life Though the Catholikes teach these wordes to be spoken of the Sacrament yet they meane not no more then our Sauiour here doth to exclude al from saluation that receiue not actually and Sacramentally vnder one or both kindes For then children that die after they be baptized and neuer receiued Sacramentally should perish which to hold were heretical Neither did S. Augustine meane applying these wordes to infants also that they could not be saued without receiuing sacramentally as not onely the Heretikes but Erasmus did vnlearnedly mistake him but his sense is that they were by the right of their Baptisme ioyned to Christs body Mystical and thereby spiritually partakers of the other Sacrament also of Christs body and bloud As al Catholike men that be in prison ioyning with the Church of God in hart and desire to receiue and be partakers with the Church of this Sacrament and those specially that deuoutly heare Masse and adore in presence the body and bloud of Christ ioyning in hart with the Priest al these receiue life and fruite of the Sacrament though at euery time they receiue not sacramentally in one or both kindes And although in the Primitiue Church the holy Sacrament in the second kind were often giuen euen to infants to sanctifie them yet as the holy Councel hath declared it was neuer ministred vnto them with opinion that they could not be saued without it and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour 54. I vvil raise him As the Sonne liueth by the Father euen so do vve liue by his flesh saith S. Hilarie li. 8. de Trin. And S. Cyril againe thus Though by nature of our flesh vve be corruptible yet by participation of life vve are reformed is the propertie of life For not onely our soules vvere to be lifted vp by the holy Ghost to life euerlasting but this rude grosse terrestrial body of ours is to be reduced to immoralitie by touching tasting and eating this agreable food of Christes body And vvhen Christ saith I vvil raise him vp he meaneth that this body vvhich he eateth shal raise him Our flesh saith Tertullian eateth the body and bloud of Christ that the soule may also be fatted therfore they shal both haue one revvard at the Resurrection And S. Irenaeus Hovv do they affirme that our bodies be not capable of life euerlasting vvhich is nourished by the body and bloud of our Lord Either let them change their opinion or els cease to offer the Eucharist S. Gregorie Nyssene also saith That liuely body entering into our body changeth it and maketh it like and immortal 55. Meate in deede Manna was not the true meate nor the water of the rocke the drinke in deede for they did but driue avvay death or famine for a time and for this life But the holy Body of Christ is the true food nourishing to life euerlasting and his bloud the true drinke that driueth death avvay vtterly for they be not the body and bloud of a mere man but of him that being ioyned to life is made life and therfore are vve the body and members of Christ because by this benediction of the mysterie vve receiue the sonne of God him self So saith S. Cyril li. 4 c. 16 in Io. 58. He that eateth this bread By this place the holy Councel proueth that for the grace and effect of the Sacrament which is the life of the soule there is no difference whether a man receiue both kindes or one because our Sauiour vvho before attributed life to the eating and drinking of his body and bloud doth here also affirme the same effect vvhich is life euerlasting to come of eating onely vnder one forme Therfore the Heretikes be seditious calumniators that would make the people beleeue the Catholike Church and Priests to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament Nay it is they that haue defrauded the world by taking away both the real substance of Christ and the grace from one kinde and both kindes and from al other Sacraments The Church doth onely by the wisedom of Gods Spirit and by instruction of Christ and his Apostles according to time and place for Gods most honour the reuerence of the Sacrament and the peoples most profite thereby dispose of the maner and order how the Priest how the people shal receiue
much vnfaithfulnes by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list and on as many altars or places as he liketh We detest for al that the wicked heresie of certaine Protestants holding quite contrarie to the Zuinglians that Christ according to his Humanitie is in euery place where the Diuinitie is which is both against faith and the common rules of nature and diuinitie 21. As my Father As when he gaue them commission to preach and baptize through the world he made mention to his owne power therein so here before he institute the Sacrament of Penance and giue them authoritie to remitte sinnes lest the wicked should aske afterward by what right they do such great functions he sheweth his Fathers commission giuen to him self and then in plaine termes most amply imparteth the same to his Apostle that whosoeuer deny the Apostles their successors the Priests of Gods Church to haue right to remitte sinnes should deny consequently Christ as man to haue authoritie to doe the same 22. He breathed He giueth the Holy Ghost in and by an external signe to his Apostles not visibly and to al such purposes as afterward at whitsuntide but for the grace of the Sacrament of Orders as S. Augustine saith and that none make doubt of the Priests right in remission of sinnes seing the Holy Ghost is purposly giuen them to doe this same In which case if any be yet coÌtentious he must deny the Holy Ghost to be God and not to haue power to remitte sinnes It is not absurd saith S. Cyril that they forgiue sinnes vvhich haue the Holy Ghost For vvhen they remitte or reteine the Holy Ghost remitteth reteineth in them and that they doe tvvo vvaies first in Baptisme and then in Penance As S. Ambrose also li. 1 c. 7â de poenitentia restlling the Nouatians a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do denied that Priests could remitte sinnes in the Sacrament of Penance asketh vvhy it should be more dishonour to God or more impossible or inconuenient for men to forgiue sinnes by Penance then by Baptisme seing it is the Holy Ghost that doeth it by the Priests office and ministerie in both 23. Whose sinnes Power to offer Sacrifice which is the principal function and acte of Priesthod was giuen them at the institution of the B. Sacrament the second and next special facultie of Priesthod consisting in remitting sinnes is here bestowed on them And withal the holy Sacrament of Penance implying Contrition Confession and Satisfaction in the Penitent and absolution on the Priests part is instituted for in that that expresse power and commission is giuen to Priests to remitte or reteine al sinnes and in that that Christ promiseth whose sinnes soeuer they forgiue they be of God forgiuen also and vvhose sinne they reteine they be reteined before God it folovveth necessarily that vve be bound to submit our selues to their iudgment for release of our sinnes For this vvonderful povver vvere giuen them in vaine if none vvere bound to seeke for absolution at their handes Neither can any rightly seeke for absolution of them vnles they confesse particularly at least al their mortal offences vvhether they be coÌmitted in minde hart vvil and congitation onely or in vvord and vvorke for Gods priests being in this Sacrament of Penauce coÌstituted in Christs steede as iudges in causes of our conscience can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes and the necessarie circumstances and differences of the same which can not othervvise be had of them being mortal men then by our simple sincere and distincte vtterance to them of our sinnes vvith humble contrite hart ready to take and to doe penance according to theire iniunction For that authoritie to reteine sinnes consisteth specially in enioyning satisfaction and penitential vvorkes of praying fasting almes and such like Al vvhich Gods ordinance whosoeuer condemneth or contemneth as Heretikes doe or neglecteth as some carelesse Catholikes may perhaps doe let them be assured they can not be saued Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme remitted by God onely without this Sacrament which was the old Heresie of the Nouatians Ambr. li. 1. de poânit c. 2. Socrat. li. 7 Ec. hist c. 25. more then any may hope to be saued or haue his original or other sinnes before Baptisme forgiuen by God without the same SacrameÌt Let no man deceiue himself this is the second table or borde after shipvvrackâ as S. Hierom calleth it Whosoeuer take not hold of it shal perish without al doubt because they contemne Gods counsel and order for their saluation And therfore S. Augustine ep 180 ioyning both together saith it is a pitiful case when by the absence of Gods Priests men depart this life aut non regenerati aut ligati that is either not regenerated by Baptisme or fast bound and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life and destruction folovveth them And S. Victor li. 2 de persecut Vandalica telleth the miserable lameÌtation of the people when their Priests were banished by the Arian Heretikes Who say they shal baptize these infants Who shal minister penaÌce vnto vs loose vs from the bandes of sinnes c And therfore S. Cyprian very often namely ep 54 calleth it great cruelty such as Priests shal answer for at the later day to suffer any man that is poenitent of his sinnes to depart this life without this reconciliation and absolution because saith he the Lavvmaker him self Christ hath graunted that things bound in earth should also be bound in heauen and that those things might there be loosed vvhich vvere loosed before here in the Church And it is a world to see how the Heretikes wrastle with this so plaine a commission of remitting sinnes referring it to preaching to denouncing Gods threates vpon sinners and to we can not tel what els though to our English Protestants this authoritie seemeth so cleere that in their order of visiting the sicke their Ministers acknowledge chalenge the same vsing a formal absolution according to the Churches order after the special coÌfession of the partie But to conclude the matter let euery one that list to see the true meaning of Christs wordes and the Priests great power and dignitie giuen them by the same wordes and other marke wel these wordes of S. Chrysostome For saith he they that dvvel on the earth and conucrsein it to them is commission giuen to dispense those things that are in heauen to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels for neither to them vvas it said whatsoeuer you shal binde in earth
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâsius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth âxtol thee with loude voice saying Auâ gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs ãâã Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâpâââ c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
after persecutions visible their Gouernours in prison visible the Church praieth for them visibly their Councels visible their gifts and graces visible their name Christians knovven to al the vvorld of the Protestants inuisible Church vve heare not one vvord 26. Christians This name Christian ought to be common to al the Faithful and other nevv names of Schismatikes and Sectaries must be abhorred If thou heare saith S. Hierom any vvhere such as be said to be of Christ not to haue their names of our Lord IESVS CHRIST but to be called after some other certaine name as Marcionites Valentinians as novv also the Lutherans Caluinists Protestants knovv thou that they belong not to the Church of Christ but to the Synagogue of Antichrist Lactantius also li. 7 Diuin instit c. 30 saith thus when Phrygians or Nouatians or Valentinians or Marcionites or Anthropomorphites or Arrians or any other be named they cease to be Christians vvho hauing lost the name of Christ haue done on the names of men Neither can our nevv Sectaries discharge them selues for that they take not to them selues these names but are forced to beare them as giuen by their Aduersaries For so vvere the names of Arians and the rest of old imposed by others and not chosen commonly of them selues Vvhich notvvithstanding vvere callings that proued them to be Heretikes And as for the name of Protestants our men hold them vvel content therevvith But concerning the Heretikes turning of the argument against the peculiar callings of our Religious as DominicaÌs Franciscans Iesuites Thomists or such like it is nothing except they could proue that the orders persons so named were of diuers faithes Sectes or differed in any necessarie point of religion or vvere not al of one Christian name and Communion and it is as ridiculous as if it vvere obiected that some be Ciceronians some Plinians some good Augustine men some Hieronymians some Oxford meÌ some Cambrige men vvhich is most like some * Rechabites * Nazareiteâ Neither doth their obiection that vve be called Papistes helpe or excuse them in their nevv names for besides that it is by them scornfully inuented as the name Homousians vvas of the Arians this name is not of any one man B. of Rome or els vvhere knovven to be the author of any schisme or sect as their callings be but it is of a vvhole state and order of gouernours and that of the cheefe Gouernours to vvhom vve are bound to cleaue in religion and to obey in al things So to be a Papist is to be a Christian man a childe of the Church and subiect to Christs Vicar And therfore against such impudent Sectaries as compare the faithful for folovving the Pope to the diuersitie of Heretikes bearing the names of nevv Maisters let vs euer haue in readines this saying of S. Hierom to Pope Damasus Vitalis I knovv not Meletius I refuse I knovv not Paulinus whosoeuer gathereth not vvith thee scattereth that is to say whosoeuer is not Christs is Antichrists And againe If any man ioyne vvith Peters Chaire he is mine Vve must here further obserue that this name Christian giuen to al beleeuers and to the whole Church vvas specially taken to distinguish them from the Ievves and Heathens vvhich beleeued not at al in Christ and the same novv seuereth and maketh knovven al Christian men from Turkes and others that hold not of Christ at al. But vvhen Heretikes began to rise from among the Christians vvho professed Christs name and sundry Articles of faith as true beleeuers doe the name Christian vvas to common to seuer the Heretikes from true faithful men and therevpon the Apostles by the holy Ghost imposed this name Catholike vpon the Beleeuers vvhich in al points vvere obedient to the Churches doctrine When heresies vvere risen saith S. Pacianus ep ad Symphorianum endeuoured by diuers names to tears the doue of God and Queene and to rent her in peeces the Apostolical people required their surname vvhereby the incorrupt people might be distinguished c. and so those that before vvere called Christians are novv surnamed also Catholikes Christian is my name saith he Catholike my surname And this vvord Catholike is the proper note vvhereby the holy Apostles in their Crede taught vs to discerne the true Church from the false heretical congregation of vvhat sort soeuer And not only the meaning of the vvord vvhich signifieth vniuersalitie of times places and persons but the very name and vvord it self by Gods prouidence alvvaies and only appropriated to the true beleuers and though sometimes at the beginning of Sectes chalenged yet neuer obtained by Heretikes giueth so plaine a marke and euidence that S. Augustine said In the lappe of the Church the very name of Catholike keepeth me cont ep fund c. 4. And againe tract 32 in Io. vve receiue the Holy Ghost if vve loue the Church if vve be ioyned together by charitie if vve reioyce in the Catholike name and faith And againe de ver rel c. 7. to 1. We must hold the communion of that Church vvhich is named Catholike not only of her ovvne but also of al her enemies for vvil they nil they the Heretikes also and Schismatikes them selues vvhen they speake not vvith their ovvne fellovves but vvith strangers call the Catholike Church nothing els but the Catholike Church for they could not be vnderstood vnles they discerne it by this name vvherevvith she is called of al the vvorld The Heretikes vvhen they see them selues preuented of this name Catholike then they plainely reiect it and deride the name as the Donatistes did calling it an humane forgeris or fiction vvhich S. Augustine calleth vvordes of blasphemie li. 1. c. 3â cont Gaudrat and some Heretikes of this time call them scornefully cartholikes and cacolikes An other calleth it the most vaine terme Catholike Beza in praf no. Test an 1565. An other calleth the Catholike religion a Catholike Apostasie or defection Humfrey in vit Iuel pag. â13 Yea and some haue taken the vvord out of the Crede putting Christian for it But against these good fellovves let vs folovv that vvhich S. Augustine de vtil cred c. 8. to 6. giueth as a rule to direct a maÌ the right and sure vvay from the diuersitie doubtfulnes of al error saying If after these trouble of minde thou seeme to thy self sufficiently tossed and vexed vvilt haue an end of these molestations folovv the vvay of Catholike discipline vvhich from Christ him self by the Apostles hath proceded euen vnto vs and shal procede from hence to the posteritie See the Annotation 1 Tim. 3 c. 15. CHAP. XII Herod the first king that persecuted the Church hauing at Hierusalem vvhen Barnabas and Saul vvere there vvith the collation of the Antiochians killed Iames the Apostle 3 and to please the levves imprisoned Peter vvith the minde to kil him also but frustrate by an Angel
tribunal of Pope Councels Bishops Synodes but eche man to his ovvne phantastical spirit his ovvne sense of Scriptures and his ovvne vvilful obdurate rebellion against Gods Church and his Superiors in the same But here vve see S. Paul and Barnabas men that vvere Apostles and ful of the Spirit of God and the other parties though neuer so much partial to the ceremonies of their Lavv by their former long vse and education therein yet not to stand stifly to their ovvne opinion on either side but to condescend to referre the vvhole controuersie and the determination thereof to the Apostles Priests or Auncients of Hierusalem that is to say to commit the matter to be tried by the heads and Bishops and their determination in Councel This is Gods holy and vvise prouidence among other iudgements in his Church to keepe the Christian people in truth and vnitie and to condemne sectes and false teachers and troublers of the Church By vvhich iudgements and order vvhosoeuer vvil not or dare not be tried in al their doctrine and doings they shevv them selues to mistrust their ovvne cause and to flee from the light and ordinance of God Vvithout vvhich order of appeasing al differences in faith and constructions of the Scriptures the Church had beene more defectual and insufficient then any Commonvvealth or Societie of men in the vvorld none of vvhich euer vvanteth good meanes to decide al discordes and dissension arising among the subiects citizens of the same 6. Apostles and Auncients The Heresies of our Protestants vvhich vvould haue al men to giue voice or to be present in Councels and of others that vvould haue none but the holy or elect to be admitted are refuted by this example vvhere vve see none but Apostles Priests or Ancients assembled to dispute of the matter though many deuout people vvere in the citie the same time Neither did euer any other in the Auncient Councels of the Church assemble to debate and define the matter but such though many other for other causes be euer present Secular men or vvomen be their gifts neuer so great can not be iudges in causes of faith and religion If any thing saith God âe hard and doubtful thou shalt come to the Priests of the Leuitical stocke and thou shalt folovv their sentence Againe The lippes of the Priest shal keepe knovvledge and the Lavv thou shalt require of his mouth Againe Aske the Lavv of the Priest Much more must vve referre al to our Bishops and Pastors vvhom God hath placed in the regiment of the Church vvith much larger priuilege then euer he did the old Priests ouer the Synagogue to vvhom it is said He that despiseth you despiseth me And it is to be noted that the Bishops so gathered in Councel represent the vvhole Church haue the authoritie of the vvhole Church and the Spirit of God to protect them from error as the vvhole Church SS Paul and Barnabas come hither for the definition of the vvhole Church The sentence of a plenarie or general Councel saith S. Augustine is the consent of the vvhole Church And so it must needes be in the Church because the Magistrates Senate Councel or deputies of al commonvvealthes represent the vvhole body and to haue it othervvise as the Churches Rebels vvish vvere to bring al to hel and horrour and them selues to be perpetually by the seditious and popular persons vpholden against Lavv reason and religion in their vvickednes â Assembled A Councel vvas called to discusse the matter vvhich Councel vvas the more easily gathered because the Christian Bishops and countries vvere not yet so many but that the principal Gouernours of the Church being not far dispersed and as many learned men as vvere necessarie might be in Hierusalem or easily called thither And it vvas not a Prouincial Councel or Synode only but a general Councel consisting of the cheefe Apostles and Bishops that then vvere though the number vvas nothing so great as aftervvard vsed to assemble vvhen the Church vvas spred into al nations 7. Peter rising vp S. Peter as the head of the Church speaketh first as his Successors haue euer had not only in their personal presence but in their absence by their legates and substitutes the cheefe voice in al Councels general none euer receiued into authoritie and credite in the Church vvithout their Confirmation And therefore the Councels of the Arians and of other Heretikes vvere they neuer so great vvanting the Popes assent assistance or Confirmation did shamfully erre as Ariminense for the Arians and Ephesinum secundum for the Nestorians and such like condemned Assemblies 7. Chose that by my mouth Though Paul vvere called and appointed specially to be the Apostle of the Gentils yet that vvas S. Peters special priuilege by Gods ovvne choise that the first Gentils should be called by his mouth and that he first should vtter to the Church that truth of the admission of the Gentils him self for that he vvas Christes Vicar being notvvithstanding as his Maister vvas Minister Circuncisionis that is Apostle of the Ievves Christ deferring al preeminence vnto him in that point also 1â Iames. S. Iames because he vvas an Apostle and also Bishop of Hierusalem gaue his sentence next for the speache interposed of SS Paul and Barnabas vvas but for their better information in the decision of the matter and for confirmation of S. Peters sentence though they being Apostles and Bishops had voices in the Councel also as many mâ had though their sentences be not heare reported And vvhere S. Iames in his speach saith I iudge it is not meant that he gaue the principal definitiue sentence for he as al the rest folovved and allovved the senteÌce of S. Peter as it is plaine in the text the vvhole assembly for reuerence of his person and approbation of his sentence holding their peace Al the multitude saith S. Hierom held their peace and into his sentence Iames the Apostle al the Priests did passe together For though S. Iames did particularise certaine points incident to the question debated as of eating strangled meates c. yet the proper controuersie for vvhich the Councel assembled vvas Vvhether the Gentils conuerted vvere bound to obserue the Lavv of Moyses and it vvas concluded that they vvere not bound nor ought not to be charged vvith Moyses Lavv or the Sacraments and ceremonies of the same this is the substance and principal purpose of this Councels decree vvhich doth binde for euer and Peter saith S. Hierom in the same place vvas Prince or author of this decree the matter of fornication and Idolothytes being but incident to the question or resolution and the forbidding of eating strangled and bloud but a temporal prohibition vvhich by the consent of the Church or othervvise aftervvard vvas abrogated the Church of God hauing the true sense of difference of times place persons vvhen and
hovv far such things are to be obserued and vvhen not And in such things as these and in other like vvhich according to circunstances require alteration it is that S. Augustine saith li. 2 de bapt c. 3. to 7. The former general or plenarie Councels may be amended by the later ââ Fornication Fornication and contamination vvith Idols are of them selues mortal sinnes and therfore can neuer be lavvful yet because the Gentiles by custome vvere prone to both and of fornication made very smal account it pleased the Holy Ghost to forbid both specially Concerning the other points of absteining from bloud and stiffled meates they vvere things of their ovvne nature indifferent in vvhich for a time the Ievves vvere to be borne vvithal and the Gentils to bâ a litle exercised to obedience By vvhich vve may see the great authoritie of Gods Church and Councels vvhich may commaund for euer or for a time such things as be fitte for the state of times and nations vvithout any expresse Scriptures at al and so by commaundement make things necessarie that vvere before indifferent 24. Going forth from vs. A proper discription or note of Heretikes Schismatikes and seditious teachers to go out from their spiritual Pastors and Gouernours and to teach vvithout their commission and approbation to disquiet the Catholike people vvith multitude of vvordes and svveete speaches and finally to ouerthrovv their soules 28. To the Holy Ghost and to vs. By this first vve note that it is not such a fault as the Heretikes vvould make it in the sight of the simple or any incongruitie at al to ioyne God and his creatures as the principal cause and the secondarie in one speache and to attribute that to both vvhich though diuersely yet procedeth of both God and you say good people commonly God and our Ladie Christ and S. Iohn We confesse to God and to Peter and Paul as God and his Angel To our Lord and Gedeon The svvord of our Lord and of Gedeon Our Lord and Moyses Christ and his Angels Our Lord and al Saincts ep ad Philem. S. Paul and our Lord 1 Thes 1 6. Al these speaches being partly Scriptures partly like vnto the Scriptures speaches are vvarraÌted also by this Councel vvhich saith boldly hath giuen the forme thereof to al other Councels lavvfully called and confirmed to say the like It hath pleased the Holy Ghost and vs. S Cyprian ep 54. nu 2. reporting the like of a Synode holden in Afrike saith It hath pleased vs by the suggestion of the Holy Ghost Secondly vve note that the holy Councels lavvfully kept for determination or cleering of doubtes or condemning of errors and Heresies or appeasing of Schismes and troubles or reformation of life and such like important matters haue euer the assistance of Gods Spirit and therfore can not erre in their sentences and determinations concerning the same because the Holy Ghost can not erre from vvhom as you see here ioyntly vvith the Councel the resolution procedeth Thirdly vve learne that in the holy Councels specially though othervvise and in other Tribunals of the Church it be also verified Christes promes is fulfilled * that the Holy Ghost should suggest them and teach them al truth and that not in the Apostles time only but to the vvorldes end for so long shal Councels the Church and her Pastors haue this priuilege of Gods assistance as there be either doubtes to resolue or Heretikes to condemne or truthes to be opened or euil men to be reformed or Schismes to be appeased for vvhich cause S. Gregorie li. 1 ep 24 sub fin reuerenceth the foure general Councels Nicen Constantinop Ephes Chalced. as the foure bookes of the holy Gospel alluding to the number and of the fifth also he saith that he doth reuerence it alike and so vvould he haue done moe if they had beene before his time vvho saith of them thus Whiles they are concluded and made by vniuersal consent him self doth he destroy and not them vvhosoeuer presumeth either to loose whom they binde or to binde vvhom they loose S. Gregorie therfore reuerencing al fiue alike it may be marueled vvhence the Heretikes haue their fond difference betvvixt those foure first and other later attributing much to them and nothing to the rest Vvhereas in deede the later can erre no more then the first foure being holden and approued as they vvere and hauing the Holy Ghost as they had But in those first also vvhen a man findeth any thing against their Heresies as there be diuers things then they say plainely that they also may erre and that the Holy Ghost is not tied to mens voices nor to the number of sentences Vvhich is directly to reproue this first Councel also of the Apostles and Christes promes of the Holy Ghosts assistance to teach al truth Yea that you may knovv and abhorre these Heretikes throughly heare ye vvhat a principal Sect-Maister vvith his blasphemous mouth or penne vttereth saying that In the very best times such vvas partly the ambition of Bishops partly their folishnes and ignorance that the very blind may easily perceiue Satan verily to haue beene president of their assemblies Good Lord deliuer the people and the vvorld from such blasphemous tongues and bookes and giue men grace to attend to the holy Scriptures and Doctors that they may see hovv much not only S. Augustine and other fathers attribute to al general Councels specially to vvhich they referre them selues in al doubtes among them selues and in al their controuersies vvith Heretikes but to vvhich euen S. Paul him self so specially taught by God and others also yelded them selues Notorious is the saying of S. Augustine concerning S. Cyprian Vvho being a blessed Catholike Bishop and Martyr yet erred about the rebaptizing of such as vvere Christened by Heretikes If he had liued saith S. Augustine li. 2 de bapt c. 4 to haue seen the determination of a plenarie Councel vvhich he savv not in his life time he vvould for his great humilitie and charitie straight vvay haue yelded and preferred the general Councel before his ovvne iudgement and his fellovv Bishops in a Prouincial Councel only Vvhereby also vve learne that Prouincial Councels may erre though many times they do not and being conformable to the general Councels or confirmed and allovved by them or the See Apostolike their resolutions be infallible as the others are If any here aske vvhat neede so much disputing study and trauail in Councels to find out and determine the truth if the Holy Ghost infallibly guide them Vve ansvver that such is the ordinarie prouidence of God in this case to assist them vvhen they doe their endeuour and vse all humane meanes of industrie and not els And so though somvvhat othervvise God assisted the Euangelistes and other vvriters of the holy Scriptures that they could not erre in penning the same but yet they did
representing the three Persons to Abraham or the one Angel that vvrastling vvith Iacob bare our Lords Person no such thing is any vvhere forbidden but is very agreable to the peoples instruction In vvhich sort the Angels vvere commonly pourtered and namely the Cherubins ouer the Propitiatorie as they be novv in the Church not in their natural forme but vvith corporal vvinges as the Seraphins appeared to Esay the Prophete to expresse their qualitie and office of being Gods Angels that is Messengers and God the Father vvith the vvorld in his hand to signifie his creation and gouernement of the same and such like Vvhereof the people being vvel instructed may take much good and no harme in the vvorld being novv through their faith in Christ far from al fond imagination of the false gods of the Pagans And therfore S. Gregorie saith of the Churches Images That vvhich scripture or vvriting doth to the readers the same doth the picture to the simple that looke therevpon for in it euen the ignorant see vvhat they ought to folovv in it they do read that knovv no letters Vvhere he calleth it a matter of antiquitie and very conuenient that in holy places Images vvere painted to the peoples instruction so they be taught that they may not be adored vvith diuine honour and he in the same place sharply rebuketh Serenus the Bishop of Massilia that of indiscrete zele he vvould take avvay Images rather then teach the people hovv to vse them 34. Dionysius Areopagita This is that famous Denys that first conuerted France and vvrote those notable and diuine vvorkes de Ecclesiastica caâlesti hierarchia de diuinis nominibus and others in vvhich he confirmeth and proueth plainely almost al things that the Church novv vseth in the ministration of the holy Sacraments and affirmeth that he learned them of the Apostles giuing also testimonie for the Catholike faith in most things novv controuersed so plainely that our Aduersaries haue no shift but to deny this Denys to haue been the author of them âeyning that they be an others of later age Vvhich is an old flight of Heretikes but most proper to these of al others Vvho seeing al antiquitie against them are forced to be more bold or rather impudent then others in that point CHAP. XVIII As Corinth in Achaia he vvorketh vvith his ovvne hands preaching IESVS to be CHRIST vnto the Ievves vpon their Sabboths 6 But they being obstinate and blaspheming he in plaine termes forsaketh them and turneth to the Gentils among vvhom according to a vision that he had to embolden him he planteth the Church in great numbers 12 the obstinat Ievves in vaine soliciting the Proconsul against him 18 From thence as length departing he returneth 19 by Ephesus vvhere he promiseth the Ievves to returne to them 22 and so to Antioch in Syria from vvhence he began his iourney Act. 15 23 but not resting by and by he goeth againe to visite the nevv Churches that he planted Act. 16 in Galatia and Phrygia 24 Apollo in his absence mightily confounding the Ievves at Ephesus 27 and aftervvard at Corinth verse 1 AFTER these things departing from Athens he came to Corinth â verse 2 and finding a certaine Ievv named Aquila borne in Pontus vvho of late vvas come out of Italie and Priscilla his vvife because Claudius had commaunded al Ievves to depart from Rome he came to them â verse 3 And because he vvas of the same craft he remained vvith them and vvrought and they vvere tentmakers by their craft â verse 4 And he disputed in the synagogue euery Sabboth interposing the name of our Lord IESVS and he exhorted the Ievves and the Greekes â verse 5 And vvhen Silas and Timothee vvere come from Macedonia Paul vvas instant in preaching testifying to the Ievves that IESVS is CHRIST â verse 6 But they contradicting and blaspheming he shaking his garmeÌts said to them Your bloud vpon your ovvne head I being cleane from hence forth vvil goe to the Gentiles â verse 7 And departing theÌce he entred into the house of a certaine man named Titus Iustus one that serued God vvhose house vvas adioyning to the synagogue â verse 8 And Crispus the prince of the Synagogue beleeued our Lord vvith al his house and many of the Corinthians hearing beleeued and vvere baptized â verse 9 And our Lord said in the night by a vision to Paul Doe not feare but speake and hold not thy peace â verse 10 for-because I am vvith thee and no man shal set vpon thee to hurt thee for I haue much people in this citie â verse 11 And he sate there a yere sixe moneths teaching among them the vvord of God â verse 12 But Gallio being Proconsul of Achaia the Ievves vvith one accord rose vp against Paul and brought him to the iudgement seate â verse 13 saying That this man contrarie to the Lavv persuadeth men to vvorshippe God â verse 14 And Paul beginning to open his mouth Gallio said to the Ievves If it vvere some vniust thing or an heinous facte O you men Ievves I should by reason beare you â verse 15 But if they be questions of vvord names and of your lavv your selues looke vnto it I vvil not be iudge of these things â verse 16 And he droue them from the iudgement seate â verse 17 And al appreheÌding Sósthenes the prince of the synagogue strooke him before the iudgement seate and Gallio cared for none of those things â verse 18 But Paul vvhen he had staied yet many daies taking his leaue of the brethren sailed to Syria and vvith him Priscilla and Aquila vvho had shorne his head in Cenchris for he had * a vovv â verse 19 And he came vnto Ephesus and them he left there But him self entring into the synagogue disputed vvith the Ievves â verse 20 And vvhen they desired him that he vvould tarie a longer time he consented not â verse 21 but taking his leaue and saying I vvil returne to you againe God vvilling he departed from Ephesus â verse 22 And going dovvne to Caesaréa he vvent vp and saluted the Church and came dovvne to Antioche â verse 23 And hauing taried there a certaine time he departed vvalking in order through the countrie of Galatia and Phrygia confirming al the disciples â verse 24 And a certaine Ievv named Apollo borne at Alexandria an eloquent man came to Ephesus mighty in the scriptures â verse 25 This man vvas taught the vvay of our Lord and being feruent in spirit he spake and taught diligently those things that pertaine to IESVS knovving only the baptisme of Iohn â verse 26 This man therfore began to deale confidently in the synagogue Vvhom vvhen Priscilla and Aquila had heard they tooke him vnto them and expounded to him the vvay of our Lord more diligently â verse 27 And vvhereas he vvas desirous to goe to Achaia the brethren exhorting vvrote to the disciples to
is taken Act. 21 and from the Tribune Lysias deliuered to Felix the Gouernour Act. 23 and by him left to Festus Act. 24. he appealeth to Caesar Act. 25 and so is SENT TO ROME Act. 27 vvhere he arriueth Act. 28. Neronis Natiuit Ascen  2 58 25 At Rome he remaineth in free prison tvvo yere Act. 28. and then is deliuered 2 Tim. 4.    After his deliuerie he preached in sundrie countries of the vvest namely in Spaine Hiero. in Cataloge Epiph. Hares 27. Him self vvriteth that he purposed so to doe Ro. 15.    In his Epistle to the Philippians c. â he minded to visâe the Churches of Asia vvhich also he did Genebrard in Chron.    He vvriteth last of al his second Epistle to Timothee a litle before his death 2 Tim. 4. being novv the second time apprehended and in bandes at Rome Theodoret. 14 70 37 He vvas beheaded at Rome the same day that Peter vvas crucified S. Ambros ser ãâã 68. S Maximus OF THE OTHER APOSTLES THE Actes of the rest of the tvvelue Apostles be not much vvritten of in this booke but as * other Ecclesââstical writers do teâtifie they preached specially in these nations as folovveth Andrevv in Aâhaia Iohn in Asia Philip in Pbrygia Iames in Ievvrie Bartholomevv in Scythia Thomas in India Matthevv in Aethiopia Simon in Persia Thaddâus in Mesopotamia the other Iames in Spaine Matthias in Palestine So distributing them selues through out the vvorld to gather one Catholike Church of al Nations according as Christ gaue them commission Mat. 28 19 and as it vvas prophecied of them before Psal 18. Their sound is gone forth into euery countrie and their wordes into the endes of the whole world But before they departed one from an other the time vvhereof is not certainely knovven * al Tvvelue assembling together ful of the Holy Ghost eche laying dovvne his sentence agreed vpon tvvelue principal articles of the Christian faith and appointed them for a rule to al beleeuers Vvhich is therfore called and is THE APOSTLES CREDE Not vvritten in paper as the Scripture but from the Apostles deliuered by tradition Ruff. Hiero. locis citatis Vvhich as of old Hiero. cont Lucifer so at this day al solemnely professe in their Baptisme either by them selues or by others and al that be of age and capacitie are bound to know and beleeue euery article of the âame Vvhich are these that folovv THE APOSTLES CREDE or SYMBOLVM APOSTOLORVM 1 I Beleeue in God the Father almightie creator of heauen and earth 2 And in IESVS CHRIST his only Sonne our Lord. 3 Vvho vvas conceiued by the Holy Ghost borne of the Virgin MARIE 4 Suffered vnder Pontius Pilate was crucified dead and buried Descended into Hel. 5 The third day be rose againe from death 6 Ascended into heauen Sitteth at the right haÌd of God the Father almightie 7 From thence he shal come to iudge the quicke and the dead 8 I beleeue in the Holy Ghost 9 The holy Catholike Church the communion of saincts 10 Forgiuenesse of sinnes 11 Resurrection of the flesh 12 Life euerlasting Amen ⧠THE ARGVMENT OF THE EPISTLES IN GENERAL AFTER the Gospels vvhich is a storie of Christ himselfe and after the Actes of the Apostles Vvhich is a storie of Christes Church novv folovv the Epistles of the Apostles vvhich they vvrote of such matters as they had then occasion to vvrite of For being the founders and the Doctors of the Church they did in their time as the Doctors that succeeded them did after them vvho from the beginning vnto this day haue vvritten Epistles Bookes against heresies euer as they arose and of al other Ecclesiastical matters as they had occasion ministred vnto them Of vvhich their doing the Apostles first gaue here the ensample as also S. Luke in the Actes of the Apostles led the vvay to al the writers of the Ecclesiastical Historie after him For al though there be no comparison betvvene them for authoritie for asmuch as these are Cannonical Scripture and so are not any vvritings of their successors yet the occasions and matters as I haue said are like Most of these Epistles are S. Paules Epistles the rest are called * Catholicae Epistolae the Epistles Catholike For S. Paul vvriteth not any Epistle to al hovvbeit euery one of them is for al the Church but some to particular Churches of the Gentils as to the Romanes to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians some to particular persons as to Timothee to Tite vvho vvere Bishops among the Gentiles to vvit of Ephesus and of Crete and to Philémon and then one to the Hebrevves vvho vvere the Ievves of Hierusalem and Iurie But the Epistles of the other Apostles that is of S. Iames S. Peter S. Iohn and S. Iude are not so intituled to any one Church or person except S. Iohns tvvo later short Epistles vvhich yet might not be separated from his first because they vvere al of one Author and therefore they are termed Catholike that is vniuersal For so vvriteth S. Iames To the tvvelue tribes that are in dispersion greeting and S. Peter in his first Epistle thus To the elect straÌgers of the dispersion of Pontus Galatia Cappadocia Asia Bithynia in his second thus To them that haue obteined equal faith vvith vs. likevvise S. Iude To them that are in God the father beloued and in Iesus Christ preserued and called S. Iohns first is vvithout title Novv for the occasions of their vvriting vvhereby vve shal perceiue the matters or arguments that they handle it must be remembred as the Storie of that time in the Actes of the Apostles doth at large declare that the Church then beginning vvas planted by the Apostles not onely in the Ievves but also in the Gentiles yea and specially in the Gentiles Vvhich thing offended the Ievves many waies For they could not abide to see so much as their owne Countrie to receiue him for CHRIST vvhom they had reiected and crucified much lesse to see them preach him to the Gentiles also that offended euen those Ievves also that beleeued him to be Christ Hovvbeit such of them as vvere Catholikes and therefore not obstinat vvere satisfied vvhen they vnderstood by the Apostles that it vvas Gods pleasure as Act. 11. vve reade But others of the became heretikes preached to the Christian Gentiles that it vvas necessary for them to receiue also the Ievves religion Of such vve reade Act. 15. Vnles you be circumcised you can not be saued And as these did so preach against the truth so did the vnchristened Ievves not onely them selues persecute but also stirre vp the Idolatrous Gentiles euery vvhere to persecute the Christians by such obstinacie prouoking God to reprobate theire Nation vvhich yet they thought vnpossible to be done because they vvere the seede of Abraham and
that Christ is our Sauiour that he is risen againe Vvhich point as al other must both be beleeued in hart and also be confessed by mouth for though a man be iustified invvardly vvhen he hath the vertues of faith hope and charitie from God yet if occasion be giuen he is also bound to confesse vvith his mouth and by al his external actions vvithout shame or feare of the vvorld that vvhich he invvardly beleeueth or els he can not be saued Vvhich is against certaine * old Heretikes that taught a man might say or doe vvhat he vvould for feare or danger so that he kept his faith in hart 14. Hovv shal they inuocat This maketh not as Heretikes pretend against inuocatioÌ of Saincts the Apostle saying nothing els but that they can not inuocate Christ as their Lord and Maister in vvhom they do not beleeue and vvhom they neuer heard of For he speaketh of Gentils or Pagans vvho could not inuocate him vnlesse they did first beleeue in him To the due inuocation of Christ vve must knovv him and our duties to him And so is it true also that vve can not pray to our B. Ladie nor any Sainct in heauen til vve beleeue and knovv their persons dignitie and grace and trust that they can help vs. But if our aduersaries thinke that vve can not inuocate them because vve can not beleeue in them let them vnderstand that the Scripture vseth also this speach to beleeue in men and it is the very Hebrew phrase vvhich they should not be ignorant of that bragge thereof so much Exod. 14 31. They beleeued in God and in Moyses and â Paral. 20 20. in the Hebrevv Ep. ad Thilem v. 5. And the ancient fathers ' did read in the Crede indifferently I beleeue in the Catholike Church and I beleeue the Catholike Church Conc. Nicen. apud Epiphan in fine Ancorat Hieron contr Lucif Cyril Hieros Cathec ãâã 15. vnlesse they be sent This place of the Apostle inuincibly condemneth al the preachings vvritings ordinances innouations and vsurpations of Church pulpit vvhatsoeuer our nevv Euangelists haue intruded them selues and entered into by the vvindovv shevving that they be euery one from the highest to the lovvest false prophets running and vsurping being neuer lavvfully called Vvhich is so euident in the Heretikes of our daies that the Caluinists confesse it in them selues and say that there is an exception to be made in them because they found the state of the Church interrupted 20. That asked not That Christ vvas found of those that neuer asked after him it proueth that the first grace and our first iustification is vvithout merites That God called so continually and earnestly by his Prophets and by other his signes and vvonders vpon the Ievves and they vvithstood it free vvil is proued and that God vvould haue men saued and that they be the cause of their ovvne damnation them selues CHAP. XI Not al the Ievves vvere reprobate but some electe and they by grace obtained iustice the rest according to the Prophets being excecated 11. Against vvhom not vvithstanding the Christian Gentils to vvhom by that occasion Christ is come must not insult but rather feare euery man him self to be likevvise cut of the tree vvhich is the Catholike Church 25 and knovv that vvhen al the Gentils are brought into the Church then about the end of the vvorld shal the multitude of the Ievves also come in 33 according to the disposition of the vvonderful vvisedom of God verse 1 I Say then Hath god reiected his people God forbid for I also am an Israëlite of the seede of Abraham of the tribe of Ben-iamin â verse 2 God hath not reiected his people vvhich he foreknevve Or knovv you not in Elias vvhat the Scripture saith hovv he requesteth God against Israël â verse 3 Lord they haue slaine thy Prophets they haue digged dovvne thine altares and I am left alone and they seeke my life â verse 4 But vvhat saith the diuine ansvver vnto him I haue left me seuen â³ thousand men that haue not borred their knees to Baal â verse 5 So therfore at this time also there are remaines saued according to the election of grace â verse 6 And if by grace â³ not novv of vvorkes othervvise grace novv is not grace â verse 7 Vvhat then that vvhich Israel sought the same he hath not obtained but the election hath obtained and the rest vvere blinded â verse 8 as it is vvritten â³ God hath giuen them the spirit of compunction eies that they may not see and eares that they may not heare vntil this present day â verse 9 And Dauid saith Be their table made for a snare and for a trappe and for a scandal and for a retribution vnto them â verse 10 Be their eies darkened that they may not see and their backe make thou alvvaies crooked â verse 11 I say them haue they so stombled that they should fall God forbid but by their offence saluation is to the Gentils that they may emulate them â verse 12 And if the offence of them be the riches of the vvorld and the diminution of them the riches of the Gentils hovv much more the fulnesse of them â verse 13 For to you Gentils I say as long verely as I am the Apostle of the Gentils I vvil honour my ministerie â verse 14 if by any meanes I may prouoke my flesh to emulation and may saue some of them â verse 15 For if the losse of them be the reconciliation of the vvorld vvhat shal the receiuing be but life from the dead â verse 16 And if the first fruite be holy the masse also and if the roote be holy the boughes also â verse 17 And if some of the boughes be broken and thou vvhereas thou vvast a vvilde oliue art graffed in them and art made partaker of the roote and of the fatnesse of the oliue â verse 18 glorie not against the boughes And if thou glorie not thou bearest the roote but the roote thee â verse 19 Thou saiest then The boughes vvere broken that I might be graffed in â verse 20 Vvel â³ because of incredulitie they vvere broken but thou by faith doest stand be not to highly vvise but feare â verse 21 For if God hath not spared the natural boughes lest perhaps he vvil not spare thee neither â verse 22 See then the goodnes and the seueritie of God vpoÌ them surely that are fallen the seueritie but vpon thee the goodnes of God if thou abide in his goodnesse othervvise thou also shalt be cut of â verse 23 But they also if they do not abide in incredulitie shal be graffed in for God is able to graffe them in againe â verse 24 For if thou vvast cut out of the natural vvild oliue and contrarie to nature vvast graffed into the good oliue hovv much more they that are according to nature shal be
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 âender 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 Ecclâi 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 punishmeÌt 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 coÌfesseth 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 ââme 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 âamed 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 coÌtemned 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 coÌmaundest Hovv much better doe they that vvhich God commaundeth that they may not suffer thâse greater paines Thus far S. Augustine See S. Ambr. vpon this place 1 Cor. 3. Ser. 20 in Psal â18 Hiero. li. 2 c. 13 adu Iouinianum Gieg. li. 4. Dialog c. â9 in Psal 1. Pânit in principie Origen ãâã 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
expressed here in the text And as S. Ambrose in hunc locum and most good authors novv thinke this vvhich he calleth Dominicam coenam is not meant of the B. Sacrament as the circunstances also of the text do giue namely the reiecting of the poore the rich mens priuate deuouring of al not expecting one an other glottony and drunkennesse in the same vvhich can not agree to the holy Sacrament And therfore the Heretikes haue smal reason vpon this place to name the said holy SacrameÌt rather the Supper of the Lord then after the maner of the primitiue Church the Eucharist MASSE or Liturgie But by like they vvould bring it to the supper againe or Euening seruice vvhen men be not fasting the rather to take avvay the old estimation of the holines thereof 23. I haue deliuered As al other partes of religion vvere first deliuered by preaching and vvord of mouth to euery Nation conuerted so this holy order and vse of the B. Sacrament vvas by S. Paul first giuen vnto the Corinthians by tradition Vnto vvhich as receiued of our Lord he reuoketh them by this Epistle not putting in vvriting particularly al things pertaining to the order vse and institution as he aftervvard saith but repeating the summe and substance thereof and leauing the residue to his returne But his vvordes and narration here vvritten vve vvil particularly prosecute because the Heretikes make profession to folovv the same in their pretended reformation of the MASSE 23. Ia the night First the Aduersaries may be here conuinced that al the circumstaÌces of time person place vvhich in Christes action are noted neede not to be imitated As that the SacrameÌt should be ministred at night to men onely to onely tvvelue after or at supper such like because as S. Cyprian ep â3 nu â S. Augustine ep 118. c. 6. note there vvere causes of those accidents in Christ that are not novv to be alleaged for vs. He instituted then this holy act vve do not he made his Apostles Priests that is to say gaue them commission to do and minister the same vve do not he vvould haue this the last act of his life vvithin the bounds of his Passion it is not so vvith vs. he vvould eate and make an end of the Paschal to accomplish the old Lavv that can not be in our action therfore he must needes doe it after supper and at night vve may not do so he excluded al vvomen al the rest of his Disciples al lay men vve inuite al faithful men vvomen In many circunstances then neither vve may imitate Christes first action nor the Heretikes as yet do though they seeme to encline by abandoning other names sauing this calling it Supper to haue it at night and after meate though as is before noted they haue no iust cause to call it so vpon Christ fact seeing the Euangelists do plainely shevv * that the Sacrament vvas instituted after Supper as the Apostle him self here recordeth of the later part in expressâ speach And most men thinke a long sermon and the vvashing of the Apostles feete came betvvene yea and that the supper vvas quite finished grace said But in al these and such like things the Catholike Church onely by Christes Spirit can tel vvhich things are imitable vvhich not in al his actions â1 Tooke Christ tooke bread into his hands applying this ceremonie action and benediction to it and did blesse the very element vsed povver and actiue vvord vpon it * as he did ouer the bread and fishes vvhich he multiplied and so doth the Church of God and so do not the Protestants if they folovv their ovvne booke and doctrine but they let the bread cuppe stand a loofe and occupie Christes vvordes by vvay of report and narration applying them not at al to the matter proposed to be occupied and therfore hovvsoeuer the simple people be deluded by the rehersal of the same vvordes vvhich Christ vsed yet consecration benediction or sanctification of bread and vvine they professe they make none at al. At the first alteration of religion there vvas a figure of the Crosse at this vvord He blessed and at the vvorde He tooke there vvas a glosse or rubrike that appointed the Minister to imitate Christs action and to take the bread into his hands aftervvard that vvas reformed and Christes action abolished and his blessing of bread turned to thankes giuing to God 23. Bread Christ made the holy Sacrament of vnleauened bread and al the Latin Church imitateth him in the same as a thing much more agreable to the signification both in it self and in our liues then the leauen Yet our Aduersaries neither folovv Christ S. Paul nor the vvest Church in the same but rather purposely make choise of that kind that is in it self more vnseemely and to the first institution lesse agreable In the other part of the Sacrament they contemne Christ and his Church much more impudently and damnably For Christ and al the Apostles and al Catholike Churches in the vvorld haue euer mixed their wine vvith water for great mysterie and signification specially for that water gushed together vvith bloud out of our Lordes side This our Lord did saith S. Cyprian Ep. 63 ad Cecilium nu 4 7. and none rightly offereth that folovveth not him therein Thus Irenaeus li. 5. c. 1. Iustine Apolog. 2. in fine and al the Fathers testifie the Primitiue Church did and in this sort it is done in al the MASSES of the Greekes S. Iames S. Basils S. Chrisostoms and yet our Protestant pretending to reduce al to Christ vvil not doe as he did and al the Apostles and Churches that euer vvere 24. This is These vvordes being set dovvne not in the person of the Euangelistes or Apostles but expressed as in Christes ovvne person to be said ouer the bread and the like ouer the vvine are the formes of the Sacrament and vvordes of consecration neither is it a Sacrament but as S. Augustine saith vvhen the vvordes come that is to say actiuely and presently be applied to the elements of the same Therfore the Protestants neuer applying these vvordes more then the vvhole narration of the institution nor reciting the vvhole as is said othervvise then in historical maner as if one vvould minister Baptisme neuer apply the wordes of the SacrameÌt to the childe but onely read Christes speaches of the same make no Sacrament at al. And that these proper vvordes be the onely forme of this Sacrament and so to be spoken ouer or vpon the bread and vvine S. Ambrose plainly and precisely vvriteth recording hovv far the Euangelists narratiue vvordes do goe and vvhere Christes ovvne peculiar mystical vvordes of consecration begin and so the rest of the fathers Ambro. li. 4. de Sacr. e. 4. c. 9. de init Myster Iusti Apolog. 2. in fine Cypr. de Can. Do. nu 1. 2. Aug. Ser. 28. de
verb. Do. sec Mat. Tertul. li. 4. cont Marc. Chrys ho. 2. in 2. ad Tim. in fine ho. de prodit Iuda to 3. Grego Nyss in orat Catech. Damase li. 4. c. 14. 24. My body Vvhen the vvordes of Consecration be by tho said impietie of the Protestants thus remoued from the elements no maruel if Christes holy body and bloud be not there or that it is novv no more a Sacrament but common bread and vvine So they that vniustly charge the Cath. Church vvith defrauding the people of one peece of the SacrameÌt haue in very deede left no part nor spice of Sacrament neither folovving Christ as they pretend nor S. Paul nor any Euangelist but their owne detestable Secte hauing boldly defaced the vvhole institution not in any accidental indifferent circunstances but in the very substance and al. The right name is gone the due elements both gone no blessing or consecration or other action ouer them the formes be gone and consequently the body and bloud the Sacrament and the Sacrifice 24. This doe By these vvordes authoritie and povver is giuen to the Apostles and by the like in the Sacrament of Orders to al lavvful Priests onely No maruel then that the nevv heretical Ministers being lay men giue the people nothing but bare bread and vvine profane naked and natural elements void of Sacrament and al grace See the Annotation vpon S. Luke chap. 22 19. 24. Take and eate This pertaineth to the receiuing of those things vvhich by consecration are present and sacrificed before as vvhen the people or Priests in the old Lavv did eate the hostes offered or part thereof they vvere made partakers of the sacrifice done to God before And this is not the substance or being or making of the Sacrament or Sacrifice of Christes body and bloud but it is the vse and application to the receiuer of the things vvhich vvere made and offered to God before There is a difference betvvixt the making of a medecine or the substance and ingredience of it and the taking of it Novv the receiuing being but a consequence or one of the endes vvhy the Sacrament vvas made the meane to apply it vnto vs the Aduersaries vnlearnedly make it al and some ad therfore improperly name the vvhole Sacrament and ministration therof by calling it the Communion Vvhich name they giue also rather then any other to make the ignorant beleeue that many must communicate together as though it vvere so called for that it is common to many By which collusion they take avvay the receiuing of the Priest alone of the sicke alone of reseruing the consecrated Host and the vvhole Sacrament Against vvhich deceite knovv that this part of the MASSE is not called CommunioÌ for that many should concurre together alwaies in the external Sacrament but for that vve do communicate or ioyne in vnitie and perfect felovvship of one body vvith al Christian men in the vvorld vvith al vve say that eate it through the vvhole Church and not vvith them onely vvhich eate vvith vs at one time And this fellovvship riseth of that that vve be euery time we receiue either alone or vvith companie partakers of that one body vvhich is receiued through out al the vvorld It is called coÌmunion saith S. Damascent so in deede it is for that by it vve comunicate vvith Christ be partakers of his flesh diuinitie by it doe coÌcommunicate and are vnited one vvith an other onely let vs take heeds that vve do not participat vvith heretikes And vvhen the Apostle saith that al be one bread and one body that are partakers of one Bread he meaneth not of them onely that communicate at one time and place but that al be so that communicate in vnitie through the whole Church TheÌ the name Communion is as ignorantly vsed of them as the name of Supper 26. You shal shevv Vpon this vvord the Heretikes fondly ground their false supposition that this Sacrament can not rightly be ministred or made vvithout a sermon of the death of Christ and that this and other Sacraments in the Church be not profitable when they be ministred in a strange language As though the grace force operation actiuitie together vvith the iustruction and representation of the things which they signifie vvere not in the very substance matter forme vse and vvorke it self of euery of the Sacraments and as though preaching vvere not one vvay to shevv Christes Passion and the Sacraments an other vvay namely this Sacrament conteining in the very kindes of the elements and the action a most liuely representation of Christes death As vvisely might they say that neither Abels sacrifice nor the Paschal lambe could signifie Christes death vvithout a Sermon 27. Guilty of the body First herevpon marke vvel that il men receiue the body and bloud of Christ be they infidels or il liuers For in this case they could not be guilty of that vvhich they receiue not Secondly that it could not be so heinous an offense for any man to receiue a peece of bread or a cuppe of vvine though they vvere a true Sacrament For it is a deadly sinne to receiue any SacrameÌt with vvil intentioÌ to coÌtinevv in sinne or vvithout repentance of former sinnes but yet by the vnvvorthy receiuing of no other Sacrament is man guilty of Christes body and bloud but here vvhere the vnvvorthy as S. Chrysostom saith doth vilany to Christes ovvne person as the Ievves or Gentiles did that crucified it Chrys ho. de non contemn Ec. c. Ho. 60 61 ad po Antioch Vvhich inuincibly proueth against the Heretikes that Christ is really present 28. Let him proue A man must examine his life diligently vvhether he be in any mortal sinne and must confesse him self of euery offense vvhich he knovveth or feareth to be deadly before he presume to come to the holy Sacrament For so the Apostles doctrine here vvith the continual custom of the Cath. Church and the Fathers example binde him to doe Cypr. de laps nu 7. Aug. Eccl. dog c. 53. 29. Not diseruing the body That is because he putteth no difference nor distinction betvvixt this high meate and others and therfore S. Augustine saith ep 118. c. 3. that it is he that the Apostle saith shal be damned that doth not by singular veneration or adoration make a difference betvvene this meate and al others And againe in Psal 98. No man eateth it before he adore it And S. Ambrose li. 3 c. 12 de Sp. San. We adore the flesh of Christ in the Mysteries S. Chrysostome ho. 24 in 1 Cor. We adore him on the altar as the Sages did in the manger S. Nazianzene in Epitaph Gorgoniae My sister called on him vvhich is vvorshipped vpon the altar Theodorete Dial. 2 Inconf The Mystical tokens be adored S. Denys this Apostles scholer made solemne inuocation of the Sacrament after Consecration
Ecclesiast Hier. c. 1 part â in princip and before the receiuing the vvhole Church of God crieth vpon it Domine non sum digniâs Deus propitius este mihi peccators Lambe of God that takest avvay the sinnes of the vvorld haue mercie on vs. And for better discerning of this diuine meate vve are called from common profane houses to Gods Churchs for this vve are forbidden to make it in vulge apparel and are appointed sacred solemne vestiments Hiero. in Epitaph Nâpot li. 2 adu Pelag. c. 9. Paulinus ep 12 ad Seuer Io. Diaco in vit D. Greg. li. 3 c. 59. For this is the halovving of Corporals and Chalices Ambr. 2 Off. c. 28. Nazianz Orat. ad Arianos Optatuâ li. 6 in initio for this profane tables are remoued and altars consecrated August Ser de temp 255. for this the very Priests them selues are honorable chast sacred Hiero. ep 1 ad Heliodorum c. â Liâ adu Iouin c. 19 Ambros in 1 Tim. 3. for this the people is forbidden to touch it vvith coÌmon hands Nazianz. orat ad Aââanoâ in initio for this great care and solicitude is taken that no part of either kinde fall to the ground Cyril Hieros mystag 5 in fine Orig. ho. 13 in c. 25 Exod. for this sacred prouision is made that if any hosts or parts of the Sacrament do remaine vnreceiued they be most religiously reserued vvith al honour and diligence possible and for this examination of consciences confession continencie as S. Augustine saith receiuing it fasting Thus dovve Catholikes and the Church of God discerne the holy Body and bloud by S. Paules rule not onely from your profane bread and vâine vvhich not by any secrete abuse of your Curats or Clerkes but by the very order of your booke the Minister if any remaine after your Communion may take home vvith him to his ovvne vse and therfore is no more holy by your ovvne iudgement then the rest of his meates but from al other either vulgar or sanctified meates as the Catechumens bread and our vsual holy bread If al this be plaine and true and you haue nothing agreable to the Apostles nor Christes institution but al cleanâ contrarie then imporet vobis Deus and confound you for not discerning his holy Body and for conculcating the bloud of the nevv Testament â0 Many sleepe Vve see here by this it is a fearful case and crime to defile by sinne as much as in vs lieth the body of Christin the Sacrament seeing God strooke many to death for it in the Primitiue Church and punished others by greuous sicknes No maruel that so many strange diseases and deaths fall vpon vs novv in the vvorld 31. Iudge your selues Vve may note here that it is not ynough onely to sinne no more or to repent lightly of that vvhich is past but that vve should punish our selues according to the vveight of the faults past and forgiuen and also that God vvil punish vs by temporal scourges in this life or the next if vve do not make our selues very cleane before vve come to receiue his holy Sacrament vvhose heaây hands vve may escape by punishing our selues by fasting and other penance 33. Expect one an other Returning novv to their former fault and disorder for the vvhich he tooke this occasion to talke of the holy Sacrament and hovv great a fault it is to come vnvvorthely to it he exhorteth them to keepe their said suppers or feastes in vnitie peace and sobrietie the riche expecting the poore c. 34. I vvil dispose Man particular orders decrees moe then be here or in any other booke of the nevv Testament expresly vvritten did the Apostles as we see here and namely S. Paul to the Corinthians set dovvne by tradition vvhich our vvhole ministration of the MASSE is agreable vnto as the substance of the Sacrifice and Sacrament is by the premisses proued to be most consonant Caluins supper and Communion in al points vvholy repugnant to the same And that it agreeth not to these other not vvritteÌ traditions they easely confesse The * Apostles deliuered vnto the Church to take it onely fasting they care not for it The Apostles taught the Church to consecrate by the vvordes and the signe of the Crosse vvithout vvhich saith S. Augustine tract in Io. 118. Ser. â5 in append Chrys ho. ãâã in 16 Mat. no Sacrament is rightly perfited the Protestants haue takeÌ it avvay The Apostles taught the Church to keepe * a Memorie or inuocatioÌ of Saincts in this Sacrifice the Caluinists haue none The Apostles decreed that in this Sacrifice there should be special praiers for the dead Chrys ho. in ep ad Philip. Aug. de cur pro mort c. 1 they haue none Likewise that water should be mixed with the winâ and so forth See Annot. in c. 11 ãâã 23. Bread Therfore if Caluin had made his new administration according to all the Apostles written wordes yet not knovving how many things beside the Apostle had to prescribe in these wordes Catera cum venerâ disponam the rest I wil dispose when I come he could not haue satisfied any wise man in his new chaunge But now seeing they are fallen to so palpable blindnes that their doing is directly opposite to the very Scripture also which they pretend to folow onely and haue quite destroied both the name substance and al good accidents of Christes principal Sacrament we trust al the world wil see their folly and impudencie CHAP. XII They must not make their diuersitle of Giftes an occasion of Schisme considering that al are of one Holy Ghost and for the profit of the one body of Christ vvhich in the Church 12 Vvhich also could not be a body vvithout such varietie of members 12 Therfore neither they that haue the inferiour giftes must be discontent seing it is Gods distribution nor they that haue the greater contemne the other considering they are no lesse necessarie 25 but al in al ioyne together 2â and euery one knovv his ovvne place verse 1 ANd concerning spiritual things I vvil not haue you ignoraÌt brethren â verse 2 You know that vvhen you vvere heathen you vvent to dumme Idols according as you vvere ledde â verse 3 Therfore I doe you to vnderstand that no maÌ speaking in the Spirit of God saith anáthema to IESVS And no man can say Our Lord IESVS but in the holy Ghost â verse 4 And there are diuisions of graces but one Spirit â verse 5 Andthere are diuisions of ministrations but one Lord. â verse 6 And there are diuisions of operations but one God vvhich vvorketh al in al. â verse 7 And the manifestation of the Spirit is giuen vnto euery one to profit â verse 8 To one certes by the Spirit is giuen the vvord of vvisedom and to an other the vvord of knovvledge according to the same Spirit â verse 9 to an other
vnderstanding of the vvhole assemblie edifieth not him self alone but al his hearers 6. If I come That is If I your Apostle and Doctor should preach to you in an vnknovven tongue and neuer vse any kinde of exposition interpretatioÌ or explication of my strange vvordes vvhat profite could you take thereby 8. If the trumpet As the Trumpeter can not giue vvarning to or from the fight vnles he vse a distinct intelligible sound or stroke knovven to the souldiars euen so the preacher that exhorteth to good life or dehorteth from sinne except he doe it in a speach vvhich his hearers vnderstand can not attaine to his purpose nor doe the people any good 13. Let him pray that He that hath onely the gift of strange tonges let him pray to God for the gift of interpretation that the one may be more profitable by the other for to exhort or preach in a strange tongue vvas not vnlavvful nor vnprofitable but glorious to God so that the speach had bene either by him self or by an other aftervvard expounded 14. My spirit praieth Also vvhen a man praieth in a strange tongue vvhich him self vnderstandeth not it is not so fruitful for instruction to him as if he knevv particularly vvhat he praied Neuertheles the Apostle forbiddeth nor such praying neither confessing that his spirit hart and affection praieth vvel tovvardes God though his minde and vnderstanding be not profited to instruction as othervvise it might haue bene if he vnderstood the vvordes Neither yet doth he appoint such an one to get his strange praier translated into his vulgar tongue to obteine thereby the foresaid instruction See the Declaration folovving of this Chapter 22. A signe The extraordinarie gift of tonges vvas a miraculous signe in the primitine Church to be vsed specially in the Nations of the Heathen for their conuersion 23. Infidels In the primitiue Church vvhen Infidels dvvelt neere or among Christians and often times came vnto their publike preaching exercises of exhortation and exposition of Scriptures and the like it vvas both vnprofitable and ridiculous to heare a number talking teaching singing Psalmes the like one in this language an other in that al at once like a blacke saunts and one often not vnderstood of an other sometime not to them selues and to strangers or the simple standârâs by not at al. Vvhere othervvise if they had spoken either in knovven tonges or had done it in order hauing an expositor or interpreter vvithal the Infidels might haue bene conuinced 26. A Psalme Vve see here that those spiritual exercises consisted specially first in singing or giuing forth nevv Psalmes or praiers and laudes secondly in Doctrine teaching or reading lectures thirdly in Reuelation of secrete things either present or to come fourthly in speaking Tonges of strange Nations lastly in translating or Interpreting that vvhich vvas said into some common knovven language as into Greeke Latin c. Al vvhich gifts they had among them by miracle from the holy Ghost 27. In course Al these things they did vvithout order of pride and contention they preached they prophecied they praied they blessed vvithout any seemely respect one of an other or obseruing of turnes and entercourse of vttering their Giftes Yea vvomen vvithout couer or veile and vvithout regard of their sexe or the Angels or Priests or their ovvne husbands malepartly spake tonges taught or prophecied vvith the rest This vvas then the disorder among the Corinthians vvhich the Apostle in this vvhole chapter reprehendeth and sought to redresse by forbidding vvomen vtterly that publike exercise and teaching men in vvhat order and course as vvel for speaking in tonges as interpreting and prophecying it should be kept A MORE AMPLE DECLARATION OF THE sense of this 14 Chapter This then being the scope and direct drift of the Apostle as is most cleere by his vvhole discourse and by the record of al antiquitie let the godly graue and discrete Reader take a tast in this one point of the Protestants deceitful dealing abusing the simplicitie of the popular by peruerse application of Gods holy vvord vpon some smal similitude and equiuocation of certaine termes against the approued godly vse and truth of the vniuersal Church for the seruice in the Latin or Greeke tongue which they ignorantly or rather vvilfully pretend to be against this discourse of S. Paul touching strange tonges Know therfore first that here is no vvord written or meant of any other tongues but such as men spake in the Primitiue Church by miracle and that nothing is meant of those tongues vvhich were the common languages of the vvorld or of the Faithful vnderstood of the learned and ciuil people in euery great citie and in which the Scriptures of the Old or new Testament vvere written as the Hebrevv Greeke and Latin for though these also might be giuen by miracle without study yet being knovven to the Iewes Romans or Greekes in euery place they be not counted among the differences of barbarous and strange tonges here spoken of which could not be interpreted commonly but by the miraculous gift also of interpretation And therfore this Apostle as the Euangelists also and others did their bookes vvrote his Epistles in Greeke to the Romans and to al other Churches Vvhich vvhen he vvrote though he penned them not in the vulgar language peculiar to euery people yet he vvrote them not in Tongue that is in any strange tongue not intelligible vvithout the gift of interpretation vvhere of he speaketh here but in a notable knovven and learned speach interpretable of thousands in euery countrie No more did S. Augustine our Apostle speaking in Latin bringing in the Scriptures and Seruice in Latin preach and pray in Tonges according to the Apostles meaning here for the Latin vvas not nor is not in any part of the Vvest either miraculous or strange though it be not the National tongue of any one countrie this day And therfore S. Bede saith li. 1 hist Angl. c. 1 that being then foure diuers vulgar languages in our countrie the Latin vvas made common to them al. And in deede of the tvvo though in truth neither sort be forbidden by this passage of S. Paul the barbarous languages of euery seueral prouince in respect of the vvhole Church of Christ are rather the strange Tonges here spoken of then the common Latin tongue vvhich is vniuersally of al the Vvest Church more or lesse learned and pertaineth much more to vnitie and orderly coniunction of al Nations in one faith Seruice and vvorship of God then if it vvere in the sundry barbarous speaches of euery Prouince Vvherein al Christians that trauel about this part of the vvorld or the Iudes either vvhere so euer they come shal finde the self same Masse Mattins and Seruice as they had at home Vvhere novv if vve goe to Germanie or the Germans or Geneuians come to vs eche others Seruice shal be thought strange and
barbarous Yea and the Seruice of our ovvne language vvithin a fevv hundreth yeres or rather euery age shal vvholy become barbarous and vnknovven to our selues our tongue as al vulgar doth so often change And for edification that is for increase of faith true knovvledge and good life the experience of a fevv yeres hath giuen al the vvorld a ful demonstration vvhether our forefathers vvere not as vvise as faithful as deuout as fearful to breake Gods lavves and as likely to be saued as vve are in al our tongues translations and English praiers Much vanitie curiositie contempt of Superiors disputes emulations contentions Schismes horrible errors profenation and diuulgation of the secrete Mysteries of the dreadful Sacraments * vvhich of purpose vvere hidden from the vulgar as S. Denys Eccl. Hier. c. 1. and S. Basil de Sp. Sanct. c. 27. testifie are fallen by the same but vertue or sound knovvledge none at al. Vvherein this also is a grosse illusion and vntruth that the force and efficacie of the Sacraments Sacrifice and common praier dependeth vpon the peoples vnderstanding hearing or knovvledge the principal efficacie of such thinges and of the vvhole ministerie of the Church consisting specially of the very vertue of the vvorke and the publike office of the Priests who be appointed in Christes behalfe to dispose these Mysteries to our most good the infant innocent idiote and vnlearned taking no lesse fruite of Baptisme and al other diuine offices meete for euery ones condition then the learnedst Clerke in the Realme and more if they be more humble charitable deuour and obedient then the other hauing lesse of these qualities and more learning Vvhich vve say not as though it were inconuenient for the people to be vvel instructed in the meaning of the Sacraments and holy ceremonies and Seruice of the Church for that to their comfort and necessarie knovvledge both by preaching Catechizing and reading of good Catholike bookes Christian people do learne in al Nations much more in those countries vvhere the Seruice is in Latin then in our Nation God knovveth But we say that there be other wales to instruct them and the same lesse subiect to danger and disorder then to turne it into vulgar tongues Vve say the simple people and many one that thinke them selues some body vnderstand as litle of the sense of diuers Psalmes Lessons and Oraisons in the vulgar tongue as if they vvere in Latin yea and often take them in a vvrong peruerse and pernitious sense vvhich lightly they could not haue done in Latin Vve say that such as vvould learne in deuotion and humilitie may and must rather vvith diligence learne the tongue that such Diuine things be vvritten in or vse other diligence in hearing sermons and instructions then for a fevv mens not necessarie knovvledge the holy vniuersal order of Gods Church should be altered For if in the kingdom of England onely it be not conuenient necessarie nor almost possible to accommodate their Seruice booke to euery prouince and people of diuers tongues hovv much lesse should the vvhole Church so do consisting of so many differences Neither doth the Apostle in al this Chapter appoint any such thing to be done but admonisheth them to pray and labour for the grace of vnderstanding and interpretation or to get others to interprete or expound vnto them And that much more may vve doe concerning the Seruice in Latin vvhich is no strange nor miraculously gotten or vnderstood tongue but common to the most and cheefe churches of the vvorld and hath bene since the Apostles time daily vvith al diligence through out al these partes of Christendom expounded in euery house schole church and pulpit and is so vvel knovven for euery necessarie part of the diuine Seruice that by the diligence of parents Maisters and Curates euery Catholike of age almost can tel the sense of euery ceremonie of the Masse vvhat to ansvver vvhen to say Amen at the Priestes benediction vvhen to confesse vvhen to adore vvhen to stand vvhen to kneele when to receiue vvhat to receiue vvhen to come vvhen to depart and al other dueties of praying and seruing sufficient to saluation And thus is it euident that S. Paul speaketh not of the common tonges of the Churches Seruice Secondly it is as certaine that he meaneth not nor vvriteth any vvord in this place of the Churches publike Seruice praier or ministration of the holy Sacrament vvherein the Office of the Church specially consisteth but onely of a certaine exercise of mutual conference wherein one did open to an other and to the assemblie miraculous giftes and graces of the Holy Ghost and such Canticles Psalmes secrete Mysteries sorts of Languages and other Reuelations as it pleased God to giue vnto certaine both men and vvomen in that first beginning of his Church In doing of this the Corinthians coÌmitted many disorders turning Gods gifts to pride and vanitie and namely that gift of tonges vvhich being in deede the least of al giftes yet most puffed vp the hauers and novv also doth commonly puffe vp the professors of such knovvledge according as S. Augustine vvriteth thereof This exercise and the disorder thereof vvas not in the Church for any thing we can reade in antiquitie these fourtene hundreth yeres and therfore neither the vse nor abuse nor S. Paules repreheÌsion or redressing thereof can concerne any vvhit the Seruice of the Church Furthermore this is euident that the Corinthians had their Seruice in Greeke at this same time and it vvas not done in these miraculous tonges Nothing is meant then of the Church Seruice Againe the publike Seruice had but one language in this exercise they spake in many tonges In the publike Seruice euery man had not his ovvne special tongue his special Interpretation special Reuelation proper Psalmes but in this they had Againe the publike Seruice had in it the ministration of the holy Sacrament principally vvhich vvas not done in this time of conference For into this exercise vvere admitted Catechumens and Infidels and vvhosoeuer vvould in this vvomen before S. Paules order did speake and prophecie so did they neuer in the Ministration of the Sacrament vvith many other plaine differences that by no meanes the Apostles vvordes can be rightly and truely applied to the Corinthians Seruice then or ours novv Therfore it is either great ignorance of the Protestants or great guilfulnes so vntruely and peruersly to apply them Neither is here any thing meant of the priuate praiers vvhich deuout persons of al sortes and sexes haue euer vsed specially in Latin as vvel vpon their Primars as Beades For the priuate praiers here spoken of vvere psalmes or hymnes and sonnets nevvly inspired to them by God and in this conference or prophecying vttered to one an others comfort or to them selues and God onely But the praiers psalmes and holy vvordes of the Christian people vsed priuately are not composed by them nor diuersely inspired
to them selues nor novv to be approued or examined in the assemblies but they are such as vvere giuen and vvritten by the Holy Ghost and prescribed by Christ and his Church for the faithful to vse namely the Pater noster the Auâ Marie and the Creede our Ladies Mattins the Litanies and the like Therfore the Apostle prescribeth nothing here thereof condemneth nothing therein toucheth the same nothing at al. But the deuout people in their auÌcient right may and ought stil vse their Latin primars beades and praiers as euer before Vvhich the wisedom of the Church for greate causes hath better liked and allowed of then that they should be in vulgar tonges though she wholy forbiddeth not but sometimes graunteth to haue them translated and vvould gladly haue al faithful people in order and humilitie learne as they may the contents of their praiers and hath commaunded also in some Councels that such as can not learne distinctly in Latin specially the Pater noster the Creede should be taught them in the vulgar toÌgue And therfore as vve doubt not but it is acceptable to God auailable in al necessities more agreable to the vse of al Christian people euer since their conuersion to pray in Latin then in the vulgar though euery one in particular vnderstand not vvhat he saith so it is plaine that such pray vvith as great consolation of spirit vvith as litle tediousues vvith as great deuotion and affection and oftentimes more then the other and alvvaies morethen any Schismatike or Heretike in his knovven language Such holy Oraisons be in maner consecrated and sanctified in and by the Holy Ghost that first inspired them and there is a reuerence and Maiestie in the Churches tongue dedicated in our Sauiours Crosse and giueth more force and valure to them said in the Churches obedience then to others The children cried Hosanna to our Sauiour and vvere allovved though they knevv not vvhat they said It is vvel neere a thousand yeres that * our people vvhich could nothing els but barbarum frendere did sing Alleluia and not Praiseye the Lord. and longer agoe since the poore husband men sang the same at the plough in other Countries Hiero. to 1 ep 58. And Sursum corda and Kyrie eleison and the Psalmes of Dauid sung in Latin in the Seruice of the Primitiue Church haue the auncient and flat testimonies of S. Cyptian S. Augustine S. Hierom and other Fathers Grego li. 7 ep 6â Cypr. exp orat Do. nu 13. August c. 13 de dono perseuer de bono vid. c. 16. and ep 178. Hiero. prafat in Psal ad Sephron Aug. de Catechiz rud c. 9. de Doct. Chr. li. 2 c. 13. See ep 10. August of S. Hieroms latin translation readde in the Churches of Africa Praiers are not made to teache make learned or increase knovvledge though by occasion they sometimes instruct vs. but their special vse is to offer our hartes desires and vvants to God and to shevv that vve hang of him in al things and this euery Catholike doth for his condition vvhether he vnderstand the vvordes of his praier or not The simple sort can not vnderstand al Psalmes nor scarse the learned no though they be translated or read in knovven tonges men must not cease to vse them for al that vvhen they are knovven to containe Gods holy praises The simple people vvhen they desire any thing specially at Gods hand are not bound to knovv neither can they tel to vvhat petition or part of the Paternoster their demaund pertaineth though it be in English neuer so much they can not tel no more vvhat is Thy kingdome come then Adueniat regnum tuum not vvhether their petition for their sicke children or any other necessitie pertaine to this part or to Fiat voluntas tua or Nânos inducas or to vvhat other part els It is ynough that they can tel this holy Oraison to be appointed to vs to call vpon God in al our desires more then this is not necessarie And the translation of such holy things often breedeth manifold danger and irreuerence in the vulgar as to thinke God is author of sinne vvhen they read Leade vs not into tentation and seldom any edification at al. For though vvhen the prayers be turned and read in English the people knovveth the vvordes yet they are not edified to the instruction of their minde and vnderstanding except they knevv the sense of the vvordes also and meaning of the holy Ghost For if any man thinke that S. Paul speaking of edification of mans minde or vnderstanding meaneth the vnderstanding of the vvordes onely he is fouly deceiued for vvhat is a childe of fiue or sixe yeres old edified or increased in knovvledge by his Pater noster in English It is the sense therfore vvhich euery man can not haue neither in English nor Latin the knovvledge vvhereof properly and rightly edifieth to instruction and the knovvledge of the vvordes onely often edifieth neuer a vvhit and some times buildeth to error and destruction as it is plaine in al Heretikes and many curious persons besides finally both the one and the other vvithout charitie and humilitie maketh the Heretikes and Schismatikes vvith al their English and vvhat other tonges and intelligence so euer to be as sonans cymbalum tinniens sounding brasse and a tinkling cymbal To conclude for praying either publikly or priuately in Latin vvhich is the common sacred toÌgue of the greatest part of the ChristiaÌ world this is thought by the vvisest godliest to be most expedient and is certainely seen to be nothing repugnant to S. Paul If any yet vvil be contentious in the matter vve must ansvver them vvith this same Apostle The Church of God hath no such custome and vvith this notable saying of S. Augustine ep 118. c. 5. Any thing that the vvhole Church doth practise and obserue through out the vvorld to dispute thereof as though it vvere not to be done is most insolent madnesse 14. Let vvomen hold their peace There be or vvere certaine Heretikes in our Countrie for such euer take the Scriptures diuersely for the aduantage of time that denied vvomen to hold lavvfully any kingdom or temporal Souerainty but that is false and against both reason the Scriptures This onely in that sexe is true that it is not capable of holy orders spiritual Regiment or Cure of soules and therfore can not doe any function proper to Priests and Bishopes not speake in the Church and so not preach nor dispute nor haue or giue voice either deliberatiue or definitiue in Councels and publike Assemblies concerning matters of ReligioÌ nor make Ecclesiastical lavves concerning the same nor binde nor loose nor excoÌmunicate nor suspend nor degrade nor absolue nor minister SacrameÌts other then Baptisme in the case of mere necessitie when neither Priest nor other man can be had much lesse prescribe any thing to
that obiected lightnes against him for not comming to Corinth according to his promis verse 1 PAVL an Apostle of IESVS Christ by the vvil of God and Timothee our brother to the Church of God that is at Corinth vvith al the saincts that are in al Achaia â verse 2 Grace vnto you and peace from God our father and from our Lord IESVS Christ â verse 3 Blessed be the God and father of our Lord IESVS Christ the father of mercies and God of al comfort â verse 4 vvho comforteth vs in al our tribulation that vve also may be able to comfort them that are in all distresse by the exhortation vvherevvith vve also are exhorted of God â verse 5 For as the â³ passions of Christ abound in vs so also by Christ doth our â³ comfort abound â verse 6 And vvhether vve be in tribulation for your exhortation and saluation vvhether vve be exhorted for your exhortation and saluation vvhich vvorketh the toleration of the same passions vvhich vve also doe suffer â verse 7 and our hope is firme for you knovving that as you are partakers of the passions so shal you be of the consolation also ⢠â verse 8 For vve vvil not haue you ignorant brethren concerning our tribulation vvhich happened in Asia that vve vvere pressed aboue measure aboue our povver so that it vvas tedions vnto vs euen to liue â verse 9 But vve in our selues had the ansvver of death that vve be not trusting in our selues but in God vvho raiseth vp the dead â verse 10 vvho hath deliuered and doth deliuer vs out of so great dangers in vvhom vve hope that he vvil yet also deliuer vs â verse 11 you â³ helping vvithal in praier for vs that â³ by many mens persons thankes for that gift vvhich is in vs may be giuen by many in our behalfe â verse 12 For our glorie is this the testimonie of our conscience that in simplicity and sincerity of God and not in carnal vvisedoÌ but in the grace of God vve haue conuersed in this vvorld and more aboundantly tovvards you â verse 13 For vve vvrite no other things to you then that you haue read and knovv And I hope that you shal knovv vnto the ende â verse 14 as also you haue knovven vs in part that vve are â³ your glorie as you also ours in the day of our Lord IESVS Christ â verse 15 And in this confidence I vvould first haue come to you that you might haue a second grace â verse 16 and by you passe into Macedonia and againe from Macedonia come to you and of you be brought on my vvay into Ievvrie â verse 17 Vvhereas then I vvas thus minded did I vse lightenes Or the things that I minde do I minde according to the flesh that there be vvith me It is and It is not â verse 18 But God is faithful because our preaching vvhich vvas to you there is not in it â³ It is and It is not â verse 19 For the Sonne of God IESVS Christ vvho by vs vvas preached among you by me and Syluanus and Timothee vvas not It is and It is not but It is vvas in him â verse 20 For al the promises of God that are in him It is therfore also by him Amen to God vnto our glorie â verse 21 And he that confirmeth vs vvith you in Christ and that hath anointed vs God â verse 22 vvho also â³ hath sealed vs and giuen the pledge of the Spirit in our hartes â verse 23 And I call God to vvitnesse vpon my soul that sparing you I came not any more to Corinth â verse 24 â³ not because vve ouerrule your faith but vve are helpers of your ioy for in the faith you stand ANNOTATIONS CHAP. I. 5. Passions of Christ Al the afflictions of the faithful be called Christes ovvne passions not onely because they be suffered for him but for that there is so straite coniunction and communion betvvixt him being the head and euery of the liuing members of his body vvhich is the Church that vvhatsoeuer is suffered by any one of the same is counted as a peece of his ovvne Passion As likevvise vvhatsoeuer good vvorkes be done to any of them or by any of them be accepted as done to or by Christ him self Vvhich thing if the Protestants vvel vveighed they vvould not maruel that the Catholike Church attributeth such force of merite and satisfaction to the vvorke of holy men 5. The comfort abound Vvorldly men that see onely the exterior miseries and afflictions that Catholikes do suffer being persecuted by the Heathen or Heretikes deeme them exceding miserable but if they felt or could conceiue the aboundance of consolation vvhich Christ euer giueth according to the measure of their afflictions they vvould neuer vvonder at the voluntary toleration of vvhat torments so euer for Christes sake but vvould vvish rather them selues to be in any dungeon in England vvith the comfort that such haue from God then to liue out of the Church in al the vvealth of the vvorld â1 You helping in praier S. Paul knevv that the helpe of other mens praiers vvas nothing derogatorie to the office of Christes mediation or intercession for him nor to the hope that he had in God and therfore he craueth the Corinthians aide herein as a support and succours for him self in the sight of God Vvith vvhat reason or Scripture then can the Protestants say that the praiers of Sainctes be iniurious to Christ or not to stand vvith the confidence vve haue in him As though it vvere more dishonour to God that vve should vse the aide of Sainctes in heauen then of sinners in earth or * that the intercession of these our fellovves beneath vvere more auailable then the praiers of those that be in the glorious sight of God aboue 11. By many mens He meaneth that as the praiers of many ioyned together for him shal be rather heard then of any alone so their common thankes giuing to God for graunting their request shal be more acceptable and glorious to God then any one mans thankes alone Vvhich thing doth much commend the holy Churches publike praiers processions stations and pilgrimages vvhere so many meete and vniformely ioyne their praiers and laudes together vnto God 14. Your glorie The Apostles teachers and preachers that conuert countries or particular persons to Christ and the peoples or parties by them conuerted shal in the day of iudgement haue much mutual ioy and glorie of and for eche other one giuing to the other great matter of merite in this life and of revvard in the next See 1 Thess 2. v. 19. 18. It is it is not As he dischargeth him self of al other leuitie touching his promis or purpose of comming to them so much more of al inconstancie in preaching Christes doctrine and faith Vvherein one day to affirme an other day to deny to dissent from his fellovves
mutual entercourse that is betvvene the members of Christes mystical body and very ansvverable to Gods iustice * vvhich by supply of the one sort that aboundeth standeth entire in respect of the other sort also that wanteth In vvhich kinde the Apostle confesseth that him self by his suffering and tribulations supplieth the vvantes of such passions as Christ hath to suffer not in his ovvne person but in his body vvhich is his Church Vvherevpon vve inferre most assuredly that the satisfactorie and penal vvorkes of holy Sainctes suffered in this life be communicable and applicable to the vse of other faithful men their fellovv-members in our Lord and to be dispensed according to euery ones necessitie and deseruing by them vvhom Christ hath constituted ouer his familie and hath made the dispensers of his treasures 10. In the person of Christ For that many might of ignorance or pride reproue the practise of Gods Church and her Officers or deny the Apostles authoritie to be so great ouer mens soules as to punish and pardon in this sort S. Paul doth purposely and precisely tell them that he doth giue pardon as Christes Vicar or as bearing his person in this case and therfore that no man may maruel of his povver herein except he thinke that Christes povver authoritie and commission is not sufficient to release temporal punishment due to sinners And this to be the proper meaning of these vvordes In the person of Christ and not as the Protestants vvould haue it the better to auoid the former conclusion of the Apostles giuing indulgence In the face or sight of Christ you may easily vnderstand by the Apostles like insinuation of Christes povver vvhen he committed this offender to Satan affirming that he gaue that sentence in the name and vvith the vertue or povver of our Lord IESVS CHRIST In al vvhich cases the Protestants blindnes is exceding great vvho can not see that this is not the vvay to extol Christes povver to deny it to his Priests seing the Apostle chalengeth it by that that Christ hath such povver that him self doth it in his name vertue and person So novv in this and in no other name giue Popes and Bishops their pardons Vvhich pertaining proprely to releasing onely of temporal punishment due after the sinne and the eternal punishment be forgiuen is not so great a matter as the remission of the sinne it self vvhich yet the Priests * by expresse commission do also remitte 11. Circumuented of Satan Vve may see hereby that the dispensation of such discipline and the releasing of the same be put into the povver and handes of Gods ministers to deale more or lesse rigorously to pardon sooner or later punish longer or shorter vvhile as shal be thought best to their vvisedom for the end of al such correction or pardoning must be the saluation of the parties soul as the Apostle noted 1 Cor. 5 5. Vvhich to some and some certaine times may be better procured by rigour of discipline then by indulgence to some others by leuitie and humane dealing so pardoning of penance is called in old Councels rather then by ouermuch chastisemeÌâ for consideration vvhereof in some ages of the Church much discipline great penance and satisfaction vvas both enioyned and also vvillingly susteined and then vvas the lesse pardoning and fevver indulgences because in that voluntary vse and acceptation of punishment and great zeale and feruor of spirit euery man fulfilled his penancÌe and fevv asked pardon Novv in the fall of deuotion and lothsomnes that men commonly haue to do great penance though the sinnes be far greater then euer before yet our holy mother the Church knovving vvith the Apostle the cogitations of Satan hovv he vvould in this delicate time driue men either to desperation or to forsake Christ and his Church and al hope of saluation rather then they vvould enter into the course of canonicall discipline enioyneth small penance and seldom vseth extremitie vvith offenders as the holy Bishops of the primitiue Church did but condescending to the vveaknes of her children pardoneth exceding often and much not onely al enioyned penance but also al or great partes of vvhat punishment temporal so euer due or deserued either in this vvorld or in the next As for the Heretikes vvhich neither like the Churches lenitie and pardoning in these daies nor the old rigor of the primitiue Church they be like to the Ievves â that condemned Iohn the Baptist of austeritie and Christ of to much freedom and libertie not knovving nor liking in deede either Christes ordinance and commission in binding or loosing or his prouidence in the gouernement of the Church 17. Adulterating The Greeke vvord signifieth to make commoditie of the vvord of God as vulgar Vinteners do of their vvine Vvhereby is expressed the peculiar trade of al Heretikes and exceding proper to the Protestants that so corrupt Scriptures by mixture of their ovvne phantasies by false traÌslations glosses colorable and pleasant commentaries to deceiue the tast of the simple as tauerners and tapsters do to make their vvines salable by manifold artificial deceites The Apostles contrarievvise as all Catholikes deliuer the Scriptures and vtter the vvord of God sincerely and entirely in the same sense and sort as the fathers left them to the Church interpreting them by the same Spirit by vvhich they vvere vvritten or spoken CHAP. III. Lest the Iudaical false Apostles should obiect againe that he praiseth him self he saith that the Corinthians are his commendation and they in their hartes being iustified by his ministerie he thereof inferreth that the ministers of the nevv Testament are farre more glorious them they of the old 12 and our people more lightened then theirs verse 1 BEGIN we againe to commend our selues or do vve neede as certaine epistles of commendation to you or from you â verse 2 Our epistle you are vvritten in our hartes vvhich is knovven and read of al men â verse 3 being manifested that you are â³ the epistle of Christ ministred by vs vvritten not vvith inke but vvith the Spirit of the liuing God not in tables of stone but in the tables carnall of the hart â verse 4 And such confidence vve haue by Christ God â verse 5 not that vve be sufficient to thinke any thing â³ of our selues as of our selues but our sufficience is of God â verse 6 Vvho also hath made vs meete ministers of the nevv âestament not in the letter but in the Spirit For â³ the letter killeth but the Spirit quickeneth â verse 7 And if the ministration of death with letters figured in stones vvas in glorie so that the children of Israël could not behold the face of Moyses for the glorie of his countenaÌce that is made void â verse 8 how shal not the ministration of the Spirit be more in glorie â verse 9 For if the ministratioÌ of damnation be in glorie
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 saluatioÌ Whereby our Lord is saued but vvhereby they are saued vvhoÌ he saueth so vvheÌ 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. 1â 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. â 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 â³ helping do exhorte that you receiue not the â³ grace of God in vaine â 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 â verse 3 to no man giuing any offence that our ministerie be not blamed â 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 â verse 5 in stripes in prisons in seditions in labours â³ in vvatchings in fasting â verse 6 in chastitie in knovvledge in loÌganimitie in svveetenes in the holy Ghost in charitie not feined â 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 â verse 8 by honour and dishonour by infamie and good fame as seducers and true as they that are vnknovven and knovven â verse 9 as dying and behold vve line as chastened not killed â verse 10 as sorovvful but alvvaies reioycing as needie but enriching many as hauing nothing and possessing al things ⢠â verse 11 Our mouth is open to you ô Corinthians our hart is dilated â verse 12 You are not straitened in vs but in your ovvne bovvels you are straitened â verse 13 But hauing the same revvard I speake as to my children be you also dilated â verse 14 Beare not the yoke vvith infidels For vvhat participation hath iustice vvith iniquitie or â³ vvhat societie is there betwene light and darkenes â verse 15 And vvhat agreement vvith Christ and Belial or vvhat part hath the faithful vvith the infidel â 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 â 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 â 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
the Epistle to the Romanes but here lesse exactly and more briefly because the Galatians vvere very rude and the Romanes contrarivvise repleti omni scientia Rom. 15. replenished vvith al knovvledge THE EPISTLE OF PAVL TO THE GALATIANS CHAP. I. After the foundation laide in the salutation â 6 he exclaimeth against the Galatians and their false apostles 1â considering that the Gospel vvhich he preached to theÌ he had it immediatly of Christ him self 13 Vvhich to shevv he beginneth to tel the storie of his conuersion and preaching since then that as he learned nothing of the other Apostles so yet he had their approbation verse 1 PAVL an Apostle not of men â³ neither by man but by IESVS Christ and God the Father that raised him from the dead â verse 2 and al the brethren that are vvith me to the churches of Galatia â verse 3 Grace to you and peace from God the Father and our Lord IESVS Christ â verse 4 vvho gaue him self for our sinnes that he might deliuer vs from this present vvicked vvorld according to the vvil of our God and father â verse 5 to vvhom is glorie for euer and euer Amen â verse 6 I maruel that thus so soone you are transferred from him that called you into the grace of Christ vnto an other Gospel â verse 7 vvhich is not an other vnles there be some that trouble you and vvil inuert the Gospel of Christ â verse 8 But although we â³ or an Angel from heauen euaÌgelize to you beside that vvhich vve haue euangelized to you be he anáthema â verse 9 As vve haue said before so novv I say againe If any euangelize to you beside that vvhich you haue receiued be he anáthema â verse 10 For do I novv vse persuasion to men or to God Or do I seeke to please men If I yet did please men I should not be the seruant of Christ â verse 11 For I doe you to vnderstand brethren the Gospel that vvas euangelized of me that it is not according to man â verse 12 For neither did I receiue it of man noâ learne ãâã but by the reuelation of IESVS Christ â verse 13 For you haue heard my coÌuersation sometime in Iudaisme that aboue measure I persecuted the Church of God and expugned it â verse 14 and profited in Iudaisme aboue many of mine equales in my nation being more aboundantly an emulator of the traditions of my fathers â verse 15 But vvhen it pleased him that separated me from my mothers vvombe and called me by his grace to reueale his sonne in me â verse 16 that I should euangelize him among the Gentils incontinent I condescended not to flesh and bloud â verse 17 neither came I to Hierusalem to the Apostles my antecessors but I vvent into Arabia and againe I returned to Damascus â verse 18 Then after three yeres I came to Hierusalem â³ to see Peter and taried with him fiftene daies â verse 19 But other of the Apostles savv I none sauing Iames the brother of our Lord. â verse 20 And the things that I vvrite to you behold before God that I lie not ⢠â verse 21 After that I came into the partes of Syria and Cilicia â verse 22 And I vvas vnknowen by sight to the churches of Ievvrie that vvere in Christ â verse 23 but they had heard only That he vvhich persecuted vs sometimes doth novv euangelize the faith vvhich sometime he expugned â verse 24 and in me they glorified God ANNOTATIONS CHAP. I. 1. Neither by man Though he vvere not first by mans election nomination or assignement but by Gods ovvne special appointmeÌt chosen to be an Apostle yet by the like expresse ordinance of God he tooke orders or imposition of hands of men as is plaine Act. 18. Let vs bevvare then of such false Apostles as novv a daies intrude them selues to the office of Ministerie and preaching neither called of God nor rightly ordered of men â Or an Angel Many vvorthie obseruations are made in the fathers vvritings of the earnest admonition of the Apostle and much may vve gather of the text it self first that the credit of any man or Angel for vvhat learning eloquence shevv of grace or vertue so euer though he vvrought miracles should not moue a Christian man from that truth vvhich he hath once receiued in the Catholike Church of vvhich point Vincentius Liâinensis excellently treateth li. cont profan hares Nouitates Vvhereby vve may see that it is great pitie and shame that so many folovv Luther and Caluin and such other Ieude fellovves into a nevv Gospel vvhich are so farre from Apostles and Angels that they are not any vvhit comparable vvith the old Heretikes in giftes of learning or eloquence much lesse in good life Secondly S. Augustine noteth vpon the vvord Beside that not al other teaching or more preaching then the first is forbidden but such as is contrarie and disagreing to the rule of faith The Apostle did not say saith he If any man euangelize to you more then you haue receiued but beside that you receiued for if he should say that he should be preiudiâial to him self vvho coueted to come to the Thessalonians that he might supply that vvhich vvas vvanting to their faith Novv he that supplieth addeth that vvhich vvas lacking taketh not avvay that vvhich vvas c. By vvhich vve see hovv friuolously and calumniously the Heretikes charge the Church vvith addition to the Scripture Thirdly as vvel by the vvord euangelizamus vve euangelize as the vvord accepistis you haue receiued vve may note that the first truth against vvhich no second Gospelling or doctrine may be admitted is not that onely vvhich he vvrote to the Galatians or vvhich is conteined either in his or any other of the Apostles or EuaÌgelistes vvritings but that vvhich vvas by vvord of mouth also preached taught or deliuered them first before he wrote to them Therfore the Aduersaries of the Church that measure the word of God or Gospel by the Scriptures onely thinking them selues not to incurre S. Paules curse except they teach directly against the vvritten vvord are fouly beguiled As therein also they any shamefully erre when they charge the Catholikes with addint to the Gospel when they teach any thing that is not in expresse wordes written by the Apostles or Euangelistes not marking that the Apostle in this Chapter and els where commonly calleth his his fellovves whole preaching the Gospel be it written or vnvvritten Fourthly by the same wordes we see condemned al after-preachings later doctrines new sectes and authors of the same that onely being true which was first by the Apostles and Apostolike men as the lavvful husbandmen of Christes fild sovved and planted in the Church and that false which was laten and as it vvere ouersovven by the enemie By which rule not onely Tertullian de praescript nu 6 9. but all other auÌcient Doctors and specially S.
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 10â ad Paulinum to â 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 â verse 2 And I vvent vp according to reuelation and â³ coÌferred with them the Gospel which I preach among the Gentiles but apart with theÌ that seemed to be something lest perhaps â³ in vaine I should runne or had runne â verse 3 But neither Titus which vvas with me vvhereas he vvas a Gentil vvas compelled to be circumcised â 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 â verse 5 To vvhom vve yelded not subiection no not for an houre that the truth of the Gospel may remaine vvith you â 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 â³ added nothing â verse 7 But contrarievvise vvhen they had seen that to me vvas committed the Gospel of the prepuce as â³ to Peter of the circumcision â verse 8 for he that vvrought in Peter to the Apostleship of the circumcision vvrought in me also among the Gentils â verse 9 and vvhen they had knovven the grace that vvas giuen me Iames and Cephas and Iohn vvhich seemed to be pillers â³ gaue to me and Barnabas the right handes of societie that vve vnto the Gentiles they vnto the circumcision â verse 10 only that vve should be mindeful of the poore the vvhich same thing also I vvas careful to doe â verse 11 And vvhen Cephas vvas come to Antioche â³ I resisted him in face because he vvas â³ reprehensible â 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 â verse 13 And to his simulation coÌsented the rest of the Ievves so that Barnabas also vvas ledde of them into that simulation â 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 â verse 15 Vve are by nature Ievves and not of the Gentils sinners â 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 â 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 â verse 18 For if I build the same things againe vvhich I haue destroied I make my self a preuaricatour â 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 â 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 â 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. â 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
his vocation and doctrine to their trial and approbation and to ioyne in office teaching and societie or communion vvith them For there is no extraordinarie or miraculous vocation that can seuer or separate the person so called in doctrine or fellovvship of Christian life and religion from the ordinarie knowen societie of Gods people and Priestes Therfore vvhosoeuer he be vpon vvhat pretence so euer that vvil not haue his calling and doctrine tried by the ordinarie Gouerners of Gods Church or disdaineth to go vp to the principal place of our religion to conferre vvith Peter and other pillers of the Church it is euident that he is a false teacher a Schismatike and an Heretike By vvhich rule you may trie al your nevv teachers of Luthers or Caluins schoole vvho neuer did nor euer durst put their preaching to such conference or trial of holy Councel or Bishops as they ought to do and vvould do if it vvere of God as S. Paules vvas 2. In vaine Though S. Paul doubted not of the truth of the Gospel vvhich he preached knovving it to be of the holy Ghost yet because other men could not nor vvould not acknovvledge so much til it vvere allovved by such as vvere vvithout al exception knovven to be Apostles to haue the spirit of truth to discerne vvhether the vocation spirit Gospel of Paul vvere of God he knevv he should othervvise vvithout confereÌce vvith them haue lost his labour both for the time past and to come He had not had saith S. Hierom securitie of preaching the Gospel if it had not been approued by Peters sentence and the rest that vvere vvith him Hiero. ep 29. c. 2. See Tertul. li. 4 Cont. Marc. nu 3. Therfore by reuelation he vvent to conferre with the Apostles at Hierusalem that by them hauing his Apostleship and Gospel liked and approued he might preach vvith more fruite Vvherein vve see this holy Apostle did not as the seditious proud Heretikes do novv a daies vvhich refusing al mans attestation or approbation vvil be tried by Scriptures onely As also vve may learne that it is not such absurditie as the Aduersaries vvould make it to haue the Scriptures approued by the Churches testimonie Seing the Gospel vvhich S. Paul preached being of as much certaintie and of the same Holy Ghost that the Scriptures be vvas to be put in conference and examination of the Apostles vvithout al derogation to the truth dignitie or certaintie of the same And the cauilling of Heretikes that we make subiect Gods Oracles to mans censure and the Scriptures to haue no more force then the Church is content to graunt vnto them is vaine and false I or to beare vvitnes or to giue euidence or attestation that the preaching or vvriting of such is true and of the Holy Ghost is not to make it true no more then the Goldsmith or touch-stone that trie and discerne vvhich is true gold make it good gold but they giue euidence to man that so it is And therfore that disputation also vvhether the Scripture or the Church be of greater authoritie is superfluous either giuing testimonie to the other and both assured by the Holy Ghost from al error the Church yet being before the Scriptures the spouse of Christ and proper dwelling temple or subiect of God and his graces for the vvhich Church the Scriptures vvere and not the Church for the Scriptures In vvhich Church there is iudicial authoritie by office and iurisdiction to determine of doubtful questions touching the sense of the Scriptures and other controuersies in religion to punish disobedient persons Of which iudicial power the Scriptures be not capable as neither the truthes determinations of the same can be so euident to men ' nor so agreable and fit for euery particular resolution as diuersitie of times and persons requireth Certaine is the truth and great is the authoritie of both but in such diuers kindes as they can not be vvell compared together The controuersie is much like as if a man touching the ruling a case in lavv or giuing sentence in a matter of question should aske vvhether the iudge or the euideÌce of the parties be of more authoritie or credit vvhich vvere as friuolous a dispute as it were a disordered part for any man to say he vvould be tried by no other iudge but by his owne vvritings or euidences Vvith such tristers and seditious persons haue vve to do now a daies in diuinitie as vvere intolerable in any prophane science or facultie in the vvorld 6. Added nothing The Gospel and preaching of S. Paul vvas wholy of God therfore though it vvere put to the Churches probation as gold is to the touch stone yet being found in al pointes pure nothing could be altered or amended therein by the Apostles Euen so the Scriptures vvhich are in deede vvholy of the Holy Ghosts enditing being put to the Churches trial are found proued and testified vnto the vvorld to be such and not made true altered or amended by the same Vvithout vvhich attestation of the Church the holy Scriptures in them selues vvere alvvaies true before but not so knowen to be to al Christians nor they so bound to take them And that is the meaning of the famous sentence of S. Augustine Cont. ep fund c. 5. vvhich troubleth the Heretikes so much I vvould not beleeue the Gospel saith he vnles the authoritie of the Church moued me 7. To Peter of the circumcision Vve may not thinke as the Heretikes deceitfuly teach that the charge of the Apostles vvas so distincted that none could preach or exercise iurisdiction but in those seueral places or towardes those peoples or prouinces onely vvherevnto by Gods appointment or their ovvne lot or election they vvere specially designed For euery Apostle might by Christes commission Mat. 28. Goe and teach al nations vse al spiritual functioÌ through the vvhole vvorld yet for the more particualr regard care of prouinces for peace order sake some were appointed to one countrie some to an other as of the other Apostles we see in the Ecclesiastical histories and for S. Peter S. Paul it is plaine by this place other that to them as to the tvvo cheefe and most renovvmed Apostles the Church of al Nations vvas giuen as deuided into two partes that is Ievves and Gentiles the first and principal being S. Peters lot that herein also he might resemble our Sauiour vvho vvas sent namely * to the lost sheepe of Israel and vvas properly * the Minister of the Circumcision the second being S. Paules vvhom Christ chose specially to preach to the Gentiles Not so for al that that either he vvas limited to the Gentils onely vvhoÌ the Actes of the Apostles report in euery place first to haue entered into the Synagogs preached Christ to the Ievves as he vvrote also to the Hebrues euer had special regard honour to theÌ
vve haue time let vs vvorke good to al but â³ especially to the domesticals of the faith ⢠â verse 11 See vvith vvhat maner of letters I haue written to you vvith mine ovvne hand â 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 â 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 â 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 â verse 15 For in Christ IESVS neither circumcision auaileth ought nor prepuce but â³ a nevv creature â verse 16 And vvhosoeuer shal folovv this rule peace vpoÌ them and mercie and vpon the Israël of God â 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 coÌmunicate 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 obseruatioÌ of the coÌmaundemeÌts 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 â verse 2 Grace to you and peace from God our father and our Lord IESVS Christ â 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 â 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 â verse 5 Vvho hath predestinated vs vnto the adoption of sonnes by IESVS Christ vnto him self according to the purpose of his vvil â verse 6 vnto the praise of the glorie of his grace vvherein he hath gratified vs in his beloued sonne â verse 7 In vvhom vve haue redemption by his bloud the remission of sinnes according to the riches of his grace â verse 8 Vvhich hath superabounded in vs in al vvisedoÌ and prudence â 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 â 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 â verse 11 In vvhom vve also are called by lot predestinate
according to the purpose of him that vvorketh al things according to the counsel of his vvil â verse 12 that vve may be vnto the praise of his glorie vvhich before haue hoped in Christ â verse 13 in vvhom you also vvhen you had heard the vvord of truth the Gospel of your saluation in vvhich also beleeuing you vvere signed vvith the holy Spirit of promis â verse 14 vvhich is the pledge of our inheritance to the redemption of acquisition vnto the praise of his glorie â verse 15 Therfore I also hearing your faith that is in our Lord IESVS and loue tovvard al the sainctes â verse 16 cease not to giue thankes for your making a memorie of you in my praiers â verse 17 that God of our Lord IESVS Christ the father of glorie giue you the spirit of vvisedom and of reuelation in the knovvledge of him â verse 18 the eies of your hart illuminated that you may knovv vvhat the hope is of his vocation and vvhat are the riches of the glorie of his inheritance in the sainctes â verse 19 and vvhat is the passing greatnes of his povver tovvard vs that beleeue according to the operation of the might of his povver â verse 20 vvhich he vvrought in Christ raising him vp from the dead and setting him on his right hand in celestials â verse 21 aboue â³ al Principalitie Potestate Power and Domination and euery name that is named not only in this vvorld but also in that to come â verse 22 And he hath * subdued al things vnder his feete and hath made him â³ head ouer al the CHVRCH â verse 23 vvhich is his body the fulnes of him vvhich is filled al in al. ANNOTATIONS CHAP. I. 21. Al Principalitie The Fathers vpon this and other places of the old and new Testament vvhere they finde the orders of holy Angels or spirites named agree that there be nine orders of them Of vvhich some be here counted and called as vve see in the Epistle to the Colossians the order of Thrones is specified vvhich maketh fiue to vvhich if vve adde these foure Cherubim Seraphim Angels and Archangels vvhich are commonly named in holy vvrite in al there be nine S. Denys coel Hier. c. 7. 8. 9. Ec. Hier. c. 1. S. Athanas li de Communi essent in fine Gregor Moral li. 32. c. 18. Therfore good Reader make no accoumpt of * Caluins and others infidelitie vvhich blasphemously blame and condemne the holy doctors diligence in this point of curiousitie and impietie The vvhole endeuour of these heretikes is to bring al into doubt and to corrupt euery Article of our Religion 22. Head It maketh a high proofe among the Protestants that no man can be head of the Church because it is a calling and dignitie proper to Christ But in truth by as good reason there should be no king nor lord because He is king and lord neither should there be Bishop or Pastor because he is the Bishop and Pastor of our soules nor Pontifex nor Apostle for by those titles S. Paul termeth him Hebr. 3 none should be piller foundation rocke light or maister of the Church or truth because Christ is properly al these And yet our nevv doctors though they be exceding seditious and vvould for the aduantage of their sect be gladly ridde of kings and al other Superiors temporal if they feared not the sword more then God and vvould finde as good Scriptures to be deliuered of them as they now finde to discharge them selues of obedience to Popes yet I say they vvil not deny al the former titles and dignities notvvithstanding Christes soueraine right in the same to be giuen and communicated to the Princes and Magistrates of the earth both spiritual and temporal though Christ in a more diuine ample absolute excellent and transcendent sort haue al these things attributed or appropriated to him self So then though he be the head of the Church and the onely head in such soueraine and principal maner as no earthly man or mere creature euer is or can be and it ioyned to the Church in a more excellent sort of coniunction then any king is to his subiects or Countrie or any Pope or Prelate to the Church vvhereof he is gouernour euen so farre that it is called his body Mystical life motion spirit grace issuing dovvne from him to it and the members of the same as from the head of the natural body though in this sort we say no man can be head but Christ nor the Church be body to any but to Christ yet the Pope may be the ministerial head that is to say the cheefe Gouernour Pastor and Prelate of the same and may be his Vicar or Vicegerent in the regiment of that part vvhich is in earth as S. Hierom calleth Damasus the Pope Summum Sacerdotem the cheefe and highest Priest and the Apostle saith of this ministerial head The head can not say to the feete you are not necessarie for me For therein also is a great difference betvvene Christ and euery mortal I relate that as the Apostle here saith he is head of the vvhole Church meaning of the triumphaÌt of al Angels also though in an other sort no lesse theÌ of the Church militaÌt So Peter vvas not nor any Pope nor any man can be Where you must obserue that for this soueraine preeminence of Christ in this case the Church is not called the body mystical of any Gouernour Peter Paul or vvhat Prelate or Pope so euer CHAP. II. He putteth them in minde of their vnvvorthines before they vvere Christians that al the praise may be giuen to the grace of God 11 and of the enmitie that vvas thââ betvvene the Ievv and the Gentil ãâã vntil nevv that Christ by his Crosse hath made both one taking avvay the ceremânies of the Lavv and making one body and building one holy Temple of al in his Catholike Church verse 1 AND you vvhen you vvere dead by your offenses sinnes â verse 2 vvherein sometime you vvalked according to the course of this vvorld according to the * prince of the povver of this aire of the spirit that novv vvorketh on the childreÌ of diffidence â verse 3 in vvhom also vve al conuersed sometime in the desires of our flesh doing the vvil of the flesh and of thoughtes and vvere by nature the children of vvrath as also the rest â verse 4 but God vvhich is riche in mercie for his exceding charitie vvhervvith he loued vs â verse 5 euen vvhen vve vvere dead by sinnes quickened vs together in Christ by vvhose grace you are saued â verse 6 and raised vs vp vvith him and hath made vs sit vvith him in the celestials in Christ IESVS â verse 7 that he might shevv in the vvorldes succeding the aboundant riches of his grace in bountie vpon vs in Christ IESVS â verse 8 For by â³ grace you are saued
through faith and that not of your selues for it is the gift of God â verse 9 not of vvorkes that no man glorie â verse 10 For vve are his vvorke created in Christ IESVS in good vvorkes vvhich God hath prepared that vve should vvalke in them â 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 â 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 â verse 13 But novv in Christ IESVS you that sometime vvere farre of are made nigh in the bloud of Christ â 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 â verse 15 euacuating the lavv of coÌmaundements in decrees that he may create the tvvo in him self into one new man making peace â verse 16 and may reconcile both in one body to God by the crosse killing the enmities in him self â verse 17 And comming he euangelized peace to you that vvere farre of and peace to them that vvere nigh â verse 18 For * by him vve haue accesse both in one Spirit to the Father â verse 19 Novv then you are not strangers and forreiners but you are citizens of the sainctes and the domesticals of God â verse 20 â³ built vpon the foundation of the Apostles and Prophets IESVS Christ him self being the highest corner stone â verse 21 in vvhom al building framed together grovveth into an holy temple in our Lord â verse 22 in vvhom you also are built together into an habitation of God in the holy Ghost ⢠ANNOTATIONS CHAP. II. â 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 ãâã prison 1â 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 â verse 2 if yet you haue heard the dispensation of the grace of God vvhich is giuen me tovvard you â verse 3 because according to reuelation the sacrament vvas made knovven to me as I haue vvritteÌ before in breife â verse 4 according as you reading may vnderstand my vvisedom in the mysterie of Christ â 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 â verse 6 The Gentils to be coheires concorporat and comparticipant of his promis in Christ IESVS by the Gospel â 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 â verse 8 To me * the least of al the sainctes is giuen this grace among the Gentils to euangelize the vnsearcheable riches of Christ â verse 9 and to illuminate al men vvhat is the dispensatioÌ of the sacrament hidden from vvorldes in God vvho created al things â verse 10 that the manifold vvisedom of God may be notified to the Princes and Potestats in the celestials by the Church â verse 11 according to the prefinitioÌ of worldes vvhich he made in Christ IESVS our Lord. â verse 12 In vvhom vve haue affiance and accesse in confidence by the faith of him â verse 13 For the vvhich cause I desire that you faint not in my tribulations for you vvhich is your glorie â verse 14 For this cause I bovve my knees to the Father of our Lord IESVS Christ â verse 15 of vvhom al paternitie in the heauens and in earth is named â verse 16 that he giue you according to the riches of his glorie povver to be fortified by his Spirit in the inner man â verse 17 Christ to dvvel by faith in your hartes rooted and founded in charitie â verse 18 that you may be able to comprehend vvith al the sainctes vvhat is the bredth and length and height and depth â verse 19 to knovv also the charitie of Christ surpassing knovvledge that you may be filled vnto al the fulnes of God â 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 â 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 ãâ¦ã vvith al humilities bringing them many motiues therevnto 7 and ãâ¦ã that ãâã the diuersitie it self of offices is not for diuision as being the gift of Christ him self ãâã to build vp the Church and to held al in the vnitie therof against the ãâ¦ã of Heretikes that vnder Christ the head in the Church being the body euery member may prosper 17 Neither as touching life most vve ãâã 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 â verse 2 vvith al humilitie mildenes vvith patience supporting one an other in charitie â verse 3 careful to keepe the vnitie of the spirit in the bond of peace â verse 4 One body and one spirit as you are called in one hope of your vocation â verse 5 One Lord â³ one faith one baptisme â verse 6 * One God and Father of al vvhich is euer al and by al and in al vs. ⢠â verse 7 But * to euery one of vs is giuen grace according to the measure of the donation of Christ â verse 8 For the vvhich he saith AsceÌding on high he ledde captiuitie captiue he gaue giftes to men â verse 9 And that he ascended
vvhat is it but because he descended also first into the inferiour partes of the earth â verse 10 He that descended the same is also he that is ascended aboue al the heauens that he might fill al things â verse 11 And * he gaue * some Apostles and some Prophets and othersome Euangelists and othersome pastors and doctors â verse 12 to the consummation of the sainctes vnto the vvorke of the ministerie vnto the edifying of the body of Christ â verse 13 â³ vntil we meete al into the vnitie of faith and knovvledge of the sonne of God into a perfect man into the measure of the age of the fulnes of Christ ⢠â verse 14 that novv vve be not children vvauering and caried about â³ vvith euery vvinde of doctrine in the vvickednes of men in craftines to the circumuention of errour â verse 15 But doing the truth in charitie let vs in al things grow in him vvhich is the head Christ â verse 16 of vvhom the vvhole body being compacte and knit together by al iuncture of subministration according to the operation in the measure of euery member maketh the increase of the body vnto the edifying of it self in charitie â verse 17 This therfore I say and testifie in our Lord that novv you vvalke not as also the * Gentiles vvalke in the vanitie of their sense â verse 18 hauing their vnderstanding obscured vvith darkenes alienated from the life of God by the ignorance that is in them because of the blindenes of their hart â verse 19 vvho despairing * haue giuen vp them selues to impudicitie vnto the operation of al vncleannes vnto auarice â verse 20 But you haue not so learned Christ â verse 21 if yet you haue heard him and haue been taught in him as the truth is in IESVS ⢠â verse 22 * Lay you avvay according to the old conuersation the old man vvhich is corrupted according to the desires of errour â verse 23 And be renevved in the spirit of your minde â verse 24 and put on the nevv man vvhich according to God is created in iustice and holinesse of the truth â verse 25 For the vvhich cause laying avvay lying * speake ye truth euery one vvith his neighbour because vve are members one of an other â verse 26 * Be angrie and sinne not let not the sonne goe dovvne vpon your anger â verse 27 Giue not place to the Deuil â verse 28 He that stole let him novv not steale but rather let him labour in vvorking vvith his handes that vvhich is good that he may haue vvhence to giue vnto him that suffereth necessitie â verse 29 Al naughtie speache let it not proceede out of your mouth but if there be any good to the edifying of the faith that it may giue grace to the hearers â verse 30 And contristate not the holy Spirit of God in vvhich you are signed vnto the day of redemption â verse 31 Let al bitternes and anger and indignation and clamour and blasphemie be taken avvay from you vvith al malice â verse 32 And be gentle one to an other merciful pardoning one an other as also God in Christ hath pardoned you ANNOTATIONS CHAP. IIII. 5. One faith As rebellion is the bane of ciuil Commonvvealths and kingdoms and peace and concord the preseruation of the same so is Schisme diuision and diuersitie of faiths or felovvships in the seruice of God the calamitie of the Church and peace vnitie vniformitie the special blessing of God therein and in the Church aboue al Commonvvealths because it is in al pointes a Monarchie tending euery vvay to vnitie but one God but one Christ but one Church but one hope one faith one baptisme one head one body Vvhereof S. Cyprian li. de vnit Eânu 3. saith thus One Church the Holy Ghost in the person of our Lord designeth faith One is my doâe This vnitie of the Church he that holdith not doth he thinke he holdeth the faith He that vvithstandeth and resisteth the Church he that forsaketh Peters chaire vpon vvhich the Church vvas built doth he trust that he is in the Church When the blessed Apostle S. Paul also shevveth this Sacrament of vnitie saying One body and one spirit c. Which vnitie vve Bishops specially that rule in the Church ought to hold fast and maintaine that vve may proue the Bishoply function also it self to be one and vndiuided c. And againe There is one God and one Christ and one Church and one Chaire by our Lordes voice founded vpon Peter An other altar to be sette vp or a novv Priesthod to be made besides one altar one Priesthod is impossible Whosoeuer gathereth els vvhere scattereth it is adulterous it is impious it is sacriligious vvhatsoeuer is instituted by mans furie to the breach of Gods diuine disposition Get ye far from the contagion of such men fleâ from their speaches at a canker and pestilenââ our Lord hauing praemonished and vvarned before hand They are blind leaders of the blind c. Vvhereby vve learne that this vnitie of the Church commended so much vnto vs consisteth in the mutual fellovvship of al Bishops vvith the See of the Peter S. Hilarie also li. ad Constantium Augustum thus applieth this same place of the Apostle against the Arians as vve may do against the Caluinists Perilous and miserable it is saith he that there are novv so many faithes as vvilles and so many doctrines as ãâã vvhiles either faithes are so vvritten ad vve vvill or as vve vvil so are vnderstood and vvhereas according to one God and one Lord and one Baptisme there is also one faith vve fall avvay from that vvhich is the only faith and vvhiles mee faithes be made they beginne to come to that that there is none at al. 11. Some Apostles Many functions that vvere euen in the Apostles time are not here named vvhich must be noted against the Aduersaries that call here for Popes as though the names of Bishops Priests or Deacons vvere not as vvel leaft out as Popes vvhom yet they can not deny to haue been in vse in S. Paules daies And therfore they haue no more reason out of this place to dispute against the Pope then against the rest of the Ecclesiastical functions Neither is it necessarie to reduce such as be no specified here to these here named though in deede both other Bishops and Prelates and specially Popes may be conteined vnder the names of Apostles Doctors and Pastors Certes the roome and dignitie of the Pope is a very continual Apostleship and S. Bernard calleth it Apostolatum Bernard ad Eugen. li. 14. c. 4 c. 6 in fine 13. Vntil vve meete The Church of God shal neuer lacke these spiritual functions or such as be ansvverable to them according to the time and state of the Church til the vvorldes end Vvhereby you may proue the
the dead that he may be in al things holding the primacie â verse 19 because in him it hath vvel pleased al fulnes to inhabite â verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen â verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes â verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him â verse 23 if yet ye coÌtinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister â verse 24 Vvho novv reioyce in suffering for you and â do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH â verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God â verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes â verse 27 to vvhoÌ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie â verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS â verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâââââplish that ââââteth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâes or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialây such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâllovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâe to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also ãâ¦ã sor being no more iniurious to Christeâ death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheââa that is according to Origens exposition iâ li. ãâã ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustânance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to ãâã Christ and to sacrifice to Angelââ or vvith Iudaisme to receive any ãâ¦ã of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh â verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌding vnto the knovvledge of the mysterie of God the Father of Christ IESVS â verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde â verse 4 But this I say that no man deceiue you in loftines of vvordes â verse 5 For although I
the man of sinne be reuealed the sonne of perdition â verse 4 vvhich is an aduersarie is â³ extolled aboue al that is called God or that is worshipped so that he sitteth â³ in the temple of God shevving him self as though he were God â verse 5 Remember you not that vvhen I vvas yet vvith you I told you these things â verse 6 And now â³ vvhat letteth you knovv that he may be reuealed in his time â verse 7 For novv the mysterie of iniquitie vvorketh only that he vvhich novv holdeth doe hold vntil he be taken out of the vvay â verse 8 And then that vvicked one shal be reuealed * vvhom our Lord IESVS shal kil vvith the spirit of his mouth shal destroy vvith the manifestation of his aduent him â verse 9 vvhose comming is according to the operatioÌ of Satan â³ in al povver and lying signes and vvonders â verse 10 and in al seducing of iniquitie to them that perish for that they haue not receiued the charitie of the truth that they might be saued â verse 11 Therfore God vvil send them the operation of errour to beleeue lying â verse 12 that al may be iudged vvhich haue not beleeued the truth but haue consented to iniquitie â verse 13 But vve ought to giue thaÌkes to God alvvaies for you brethreÌ beloued of God that he hath chosen you first-fruites vnto saluation in sanctification of spirit and faith of the truth â verse 14 into the vvhich also he hath called you by our Gospel vnto the purchasing of the glorie of our Lord IESVS Christ â verse 15 Therfore brethren stand and hold the â³ traditioÌs vvhich you haue learned vvhether it be by vvord or by our epistle â verse 16 And our Lord IESVS Christ him self and God our father vvhich hath loued vs and hath giuen eternal consolation and good hope in grace â verse 17 exhort your hartes and confirme you in euery good vvorke and vvorde ANNOTATIONS CHAP. II. â Aâ though the day The curiositie of man fed by Satans deceites hath sought to knovv and to giue out to the vvorld such things as God vvil not impart to him nor be necessarie or profitable for him to knovv so farre that both in the Apostles daies and often aftervvard some haue feined reuelations some falsely gathered out of the Scriptures some presumed to calculate and coniecte by the starres and giuen furth to the vvorld a certaine time of Christes coming to iudgement Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein And S. Augustine in his 80 Epistle ad Hesychium proueth that no man can be assured by the Scriptures of the day yere or age that the end of the vvorld or the second Aduent shal be â Vnles there come a reuolt first Though vve can not be assured of the moment houre or any certaine time of our Lordes coÌming yet he vvarranteth vs that it vvil not be before certaine things be fulfilled vvhich must come to passe by the course of Gods prouidence and permission before vvhich are diuers vvhereof in other places of Scriptures vve be forevvarned Here he vvarneth vs of tvvo specially of a reuolt defection or an apostasie and of the comming or reuelation of Antichrist Vvhich tvvo pertaine in effect both to one either depending of the other and shal fall as it may be thought neere together and therfore S Augustine maketh them but one thing This apostasie or reuolt by the iudgement in maner of al auncient vvriters is the general forsaking fall of the Romane empire So Tertullian li. de resur carnis S. Hierom q 11 ad Algasiam S. Chrysostom ho. 4. and S. Ambrose vpon this place S. Augustine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the rest * Caluin presumpâkously condemneth of errour and follie herein for that their exposition agreeth not vvith his and his fellovves blasphemous fiction that the Pope should be Antichrist To establish vvhich false impietie they interprete this reuolt or apostasie to be a general reuolt of the visible Church from God vvhose house or building they say vvas sodenly destroied and lay many yeres ruined and ruled onely by Satan and Antichrist So faith the foresaid Arch-heretike here though for the aduantage of his defence and as the matter els vvhere requireth he seemeth as al their fashion is to speake in other places quite contrarie but vvith such colour and collusion of vvordes that neither other men nor him self can tell vvhat he vvould haue or say And his fathers Vvicleffe and Luther his fellovves and folovvers Illyricus Beza and the rest are for the time of the Churches falling from Christ so various among them selues and so contrarie to him that it is horrible to see their confusion and a pitieful case that any reasonable man vvil folovv such companions to euident perdition But concerning âhis errour and falshod of the Churches defection or reuolt it is refuted suffiâiently by S. Augustine against the Donatistes in many places Vvhere he proueth that the Church shal not faile to the vvorldes end no not in the time of Antichrist affirming them to deny Christ and to robbe him of his glorie inheritance bought vvith his bloud vvhich teach that the Church may faile or perish Li. de vnit Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Psal 85 ad illud Tu soâu Deus magnus ps 70 Conc. 2. Psal 60. De vtil cred c. 8. S. Hierom refuteth the same vvicked Heresie in the Luciferians prouing against them that they make God subiect to the Diuel and a poore miserable Christ that imagine the Church his body may either perish or be driuen to any corner of the vvorld both of them ansvver to the Heretikes arguments grounded on Scriptures falsely vnderstood vvhich vvere to long here to rehearse It is ynough for the Christian reader to knovv that it is an old deceite and excuse of al Heretikes and Schismatikes for defence of their forsaking Gods Church that the Church is perished or remaineth hidden or in them selues onely and in those places vvhere they and their folovvers dvvel to knovv also that this is reproued by the holy Doctors of the primitiue Church and that it is against Christes honour povver prouidence and promis If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end is meant of great numbers of Heretikes Apostataes reuolting from the Church they had said truth of them selues and such others vvhom S. Iohn calleth Antichristes And it is very like be it spoken vnder the correction of Gods Church and al learned Catholikes that this great defection or reuolt shal not be onely from the Romane empire but specially from the Romane Church and vvithal from most points of Christian religion not that the Catholike Christians either in the time of
plant Therfore if the rest be Antichrist let Beza boldly say that S. Peter vvas so also and that diuers of the auÌcient Catholike fathers did serue and vvorke though vnvvares tovvardes the setting vp of the great Antichrist for so doth that blasphemous penne boldly vvrite in his Annotations vpon this place and an English printed booke of late comming forth out of the same schoole hath these vvordes As for Leo and Gregorie Bishops of Rome although they vvere not come to the ful pride of Antichrist yet the mysterie of iniquitie hauing vvrought in that Seate neere fiue or sixe hundred yeres before them and then greatly increased they vvere deceiued vvith the long continuance of errour Thus vvriteth a malapert scholer of that impudent schole placing the mysterie of Antichrist as vvorking in the See of Rome euen in S. Peters time and making these tvvo holy fathers great vvorkers and furtherers of the same vvhereas an other English Rabbine doubted not at Paules crosse to speake of the self same fathers as great Doctors and Patrones of their nevv Gospel thus O Gregorie ô Leo if vve be deceiued you haue deceiued vs. Vvhereof vve giue the good Christian Reader vvarning more diligently to bevvare of such damnable bookes and Maisters carying many vnaduised people to perdition 4. Extolled The great Antichrist vvhich must come neere the vvorldes end shal abolish the publike exercise of al other religions true and false and pull dovvne both the B. Sacrament of the altar vvherein coÌsisteth specially the vvorship of the true God and also al Idols of the Gentils and sacrifices of the Ievves generally al kinde of religious vvorship sauing that vvhich must be done to him self alone vvhich vvas partly prefigured in such kings as published that no God nor man but them selues should be praied vnto for certaine daies as * Darîus and such like Hovv can the Protestants then for shame and vvithout euident coÌtradiction auouch the Pope to be Antichrist vvho as vve say honoureth Christ the true God vvithal his povver or as they say honoureth Idols and chalengeth no diuine honour to him self much lesse to him self onely as Antichrist shal do He huÌbly praieth to God lovvly kneeâeth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts and praieth to them He saieth or heareth Masse daily vvith al deuotion he confesseth his sinnes to a Priest as other poore men do he adoreth the holy Eucharist vvhich Christ affirmed to be his ovvne body the Heretikes call it an Idol no maruel if they make the Pope his Vicar Antichrist vvhen they make Christ him self an Idol These religious dueties doth the Pope vvhereas Antichrist shal vvorship none nor pray to any at the least openly 4. In the temple Most auncient vvriters expound this of the Temple in Hierusalem vvhich they thinke Antichrist shal build vp againe as being of the Ievves stocke and to be acknovvledged of that obstinate people according to our Sauiours prophecie Io. 5 for their expected and promised Messias Iren. li. 5 in fine Hyppolyt de consum mundi Cyril Hieros Cacech 15. Author op imp ho. 49. in Mat. See S. Hierom in 11 Dan. Grego li. 31. Moral c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices al vvhich he vvil either abolish or conuert to the onely adoration of him self though at the first to apply him self to the Ievves he may perhaps be circumcised and keepe some part of the law for it is here said that he shal sitte in the Temple as God that is he shal be adored there by sacrifice and diuine honour the name and vvorship of the true God wholy defaced And this they thinke to be the abominatioÌ of desolation foretold by Daniel mentioned by our Sauiour prefigured and resembled by Antiochus and others that defaced the worship of the true God by prophanation of that Temple specially by abrogating the daily sacrifice which was a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church as the abolishing of that vvas a figure of the abolishing of this vvhich shal be done principally most vniuersally by Antichrist him self as novv in part by his forerunners through out al Nations and Churches of the vvorld though then also Masse may be had in secret as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly For although he may haue his principal seate and honour in the Temple and citie of Hierusalem yet he shal rule ouer the vvhole vvorld and specially prohibite that principal vvorship instituted by Christ in his Sacraments as being the proper Aduersarie of Christes person name lavv and Church the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar is the proper abomination of desolation and the vvorke of Antichrist onely S. Augustine therfore li. 20 de ciuit c. 19. and S. Hierom q. 11 ad Algasiam do thinke that this sitting of Antichrist in the temple doth signifie his sitting in the Church of Christ rather then in Salomons temple Not as though he should be a cheefe member of the Church of Christ or a special part of his body mystical and be Antichrist and yet vvithal continuing vvithin the Church of Christ as the Heretikes feine to make the Pope Antichrist vvhereby they plainely confesse and agnise that the Pope is a member of the Church c. in ipso sinu Ecclesiae and in the very bosome of the Church say they for that is ridiculous that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors should go out of the Church and the great Antichrist him self should be of the Church in the Church coÌtinevv in the same and yet to them that make the vvhole Church to reuolt from God this is no absurditie But the truth is that this Antichristian reuolt here spoken of is from the Catholike Church and Antichrist if he euer vvere of or in the Church shal be an Apostata and a renegate out of the Church and shal vsurpe vpon it by tyrannie and by chalenging vvorship religion gouernement thereof so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour And this is to sitte in the temple oâ against the Temple of God as some interprete If any Pope did euer this or shal do then let the Aduersaries call him Antichrist And let the good Reader obserue that there be tvvo special causes vvhy this great man of sinne is called Antichrist The one is for impugning Christes kingdom in earth that is to say his spiritual regiment vvhich he constituted and appointed in his Church and the forme of gouernement ordained therein applying al to him self by singular tyrannie and vsurpation in vvhich kinde S. Athanasius ep at Solit. vit
chast not detracting sober faithful in al things â verse 12 Let deacons be the husbandes of one vvife vvhich rule vvel their children their houses â verse 13 For they that haue ministred vvel shal purchase to them selues a good degree and much confidence in the faith vvhich is in Christ IESVS â verse 14 These things I vvrite to thee hoping that I shal come to thee quickly â verse 15 but if I tary long that thou maiest knovv how thou oughtest to conuerse â³ in the house of God which is the CHVRCH of the liuing God â³ the piller and ground of truth â verse 16 And manifestly it is a great sacrament of pietie vvhich vvas manifested in flesh vvas iustified in spirit appeared to Angels hath beene preached to gentils is beleeued in the vvorld is assumpted in glorie ANNOTATIONS CHAP. III. 1. A good vvorke Nothing saith S. Augustine in this life and specially in this time is easier pleasanter or more acceptable to man then the office of a Bishop Priest or Deacon if the thing be done onely for fashion sake and âââââringly but nothing before God more miserable more lamentable more damnable Againe There is nothing in this life and specially at this time harder more laborious or more dangerous then the office of a Bishop Priest or Deacon but before God nothing more blessed if they vvarre in such sort as our Captaine commaundeth August ep 148. 2. A Bishop That vvhich is here spoken of a Bishop because the vvordes Bishop Priest in the nevv Testament be often taken indifferently for both or either of the tvvaine as is noted in an other place the same is meant of euery Priest also though the qualities here required ought to be more singular in the Bishop then in the Priest according to the difference of their degrees dignities and callings â Of one vvife Certaine Bishops of Vigilantius sect vvhether vpon false construction of this text or through the filthines of their fleshly lust vvould take none to the Cleargie except they vvould be maried first not beleeuing saith S. Hierom aduers Vigilant c. 1. that any single man liueth chastly shevving hovv holily they liue them selues that suspect il of euery man and vvil not giue the Sacrament of Order to the Cleargie vnlâs they see their vviues haue great bellies and children vvalling at their mothers breastes Our Protestants though they be of Vigilantius sect yet they are scarse come so farre to commaund euery Priest to be maried Neuertheles they mislike them that vvill not marrie so much the vvorse and they suspect il of euery single person in the Church thinking the gift of chastitle to be very rare among them they do not onely make the state of mariage equal to chast single life vvith the Heretike Iouinian but they are bold to say sometimes that the Bishop or Priest may do his duety and charge better maried then single expresly against S. Paul vvho affirmeth that the vnmaried thinke of the things that belong to God and that the maried be diuersely distracted and intangled vvith the vvorld The Apostle then by this place vve novv treate of neither commauÌdeth nor counseleth nor vvisheth nor vvould haue Bishops or Priests to marrie or such onely to be receiued as haue been maried but that such an one as hath been married so it vvere but once and that to a virgin may be made Bishop or Priest Which is no more then an inhibition that none hauing been tvvise maried or being bigamus should be admitted to that holy Order And this exposition onely is agreable to the practise of the vvhole Church the definition of auÌcient Councels the doctrine of al the fathers vvithout exception and the Apostles tradition Vvhich sense S. Chrysostom vvholy folovveth vpon the Epistle to Titus though here he folovv not vvholy the same sense Ho. 2 in ep ad Tit. S. Ambrose also vpon this place and most plainely and largely in his 82 Epistle post med giuing the cause why bigamus can not be made Bishop or Priest in fine affirmeth not onely the Apostle but the holy Councel of Nice to haue taken order that none should be receiued into the Cleargie that vvere tvvise maried S. Hierom Ep. 83. ad Oceanum c. 2. ep â c. 18. ep 11. â 2 expresly vvriteth that the Cleargie is made of such as haue had but one vvife at least after Baptisme for he thought that if one vvere often maried vvhen he vvas yet no Christian he might notvvithstanding be ordered Bishop or Priest But S. Ambrose ep 82. S. Augustine de bono Coniug c. 18. S. Innocentius the first ep 2. c. 5. â to 1. Concil S. Leo ep 87â S. Gregorie after them the vvhole Church exclude those also vvhich haue been tvvise maried vvhen so euer vvhereof S. Augustine giueth goodly reason and example in the place alleaged S. Leo ep 87 addeth further proueth that the maÌ is couÌted bigamus not the husband of one vvife in respect of holy Orders not onely if he hath had tvvo vviues but if his one vvife vvere not a virgin vvhich being obserued in the high Priests of the old lavv must needes be much rather kept novv See also the booke de Ecclesiasticis dogmatibus c. 72 in S. Augustines vvorkes And by these fevv you may see hovv shamefully the state of the new heretical Cleargie of our time is fallen from the Apostolike and al the fathers practise and doctrine herein Vvho do not onely take men once or twise maried before but vvhich vvas neuer heard of before in any person or part of the Catholike Church they marie after they be Bishops or Priests once tvvise and as often as their lustes require Whereas it vvas neuer lawful in Gods Church to marrie after Holy Orders Neither is there one authentical example thereof in the world For those of vvhom Nice Councel speaketh vvere maried before were but tolerated onely to vse their wiues the fathers in the same Councel prouiding expresly at the same time that none from thence forth should marrie after they came to holy Orders and that according to the auÌcient tradition of the Church as Socrates and Sozomenus declare in most plaine vvordes See Suidas in the vvord Paphnutius And in vvhat countrie so euer they haue been permitted to haue carnal dealing euen vvith their vviues whom they had before it was not according to the exact rule of the Apostles Churches tradition by vvhich al that be in holy Orders should wholy abstaine not onely from marying but euen from their wiues before maried Vvhereof thus vvriteth S. Epiphanius hares 59 cânt Cathares The holy preaching of God receiueth not after Christ them that marrie againe after their vviues departure by reason of the great dignitie and honour of Priesthod And this the holy Church of God obserueth vvith al sinceritie Yea she doth not receiue the once maried person that yet
Cornelius epistle to Fabius concerning Nouatus Likewise S. Cyprian in many places namely ep 55. nu 1. where see the notes vpon the same S. Hiero. ep 2. c. 6. Of Subdeacon there is mention in S. Augustine ep 74 and ep 20 de epistolis 22 in edit Paris S. Epiph. harâ 59. S. Cyprian ep 24. S. Ignatius ep 9 ad Antiochânos and in the 43 canon of the Apostles Conc. Tolet. 2. can 1 3. Conc. Laodicen can 21. Epist Epiph. apud Hiero. 60. c. 1. 1â In the house of God Al the vvorld being Gods yet the Church onely is his house the Rector or Ruler vvhereof at this day saith S. Ambrose vpon this place is damasus where let our louing brethren note vvel how cleere a case it vvas then that the Pope of Rome vvas not the Gouernour onely of one particular See but of Christes vvhole house vvhich is the Vniuersal Church vvhose Rector this day is Gregorie the thirtenth 15. The piller of truth This place pincheth al Heretikes vvonderfully and so it euer did and therfore they oppose them selues directly against the very letter and confessed sense of the same that is cleane contrarie to the Apostle some saying the Church to be lost or hidden some to be fallen avvay from Christ these many ages some to be driuen to a corner onely of the vvorld some that it is become a stewes and the seate of Antichrist lastly the Protestants most plainely and directly that it may and doth erre and hath shamefully erred for many hundred yeres together And they say herein like them selues and for the credit of their ovvne doctrine vvhich can not be true in very deede except the Church erre euen the Church of Christ vvhich is here called the house of the liuing God But the Church vvhich is the house of God whose Rector saith S. Ambrose in his time was Damasus and novv Gregorie the thirtenth and in the Apostles time S. Peter is the piller of truth the establishement of al veritie therfore it can not erre It hath the Spirit of God to lead it into al truth till the vvorldes end therfore it can not erre It is builded vpon a rocke hel gates shal not preuaile against it therfore it can not erre Christ is in it til the end of the vvorld he hath placed in it Apostles Doctors Pastors and Rulers to the consummation and ful perfection of the whole body that in the meane time we be not caried about vvith euery blast of doctrine therfore it can not erre He hath praied for it that it be sanctified in veritie that the faith of the cheefe Gouernour therof faile not it is his house his spouse his body his lotte kingdom and inheritance giuen him in this vvorld he loueth it as his ovvne flesh and it can not be diuorced or separated from him therfore it can not erre the nevv Testament Scriptures Sacraments and sacrifice can not be changed being the euerlasting dourie of the Church continued and neuer rightly occupied in any other Church but in this our Catholike Church therfore it can not erre And therfore al those pointes of doctrine faith and vvorship vvhich the Arians Manichees Protestants Anabaptistes other old or new Heretikes vntruely thinke to be errors in the Church be no errors in deede but them selues most shamfully are deceiued and so shal be still til they enter againe into this house of God vvhich is the piller and ground of al truth that is to say not onely it self free from al error in faith and religion but the piller and stay to leane vnto in al doubtes of doctrine and to stand vpon against al heresies and errors that il times yeld without vvhich there can be no certaintie nor securitie And therfore the holy Apostles and Councels of Nice and Constantinople made it an article of our Creeds to beleeue the CATHOLIKE and APOSTOLIKE CHVRCH Vvhich is not onely to acknowledge that there is such a Church as heretikes falsely say but that that which is called the Catholike Church knovven so to be and coÌmunicateth vvith the See Apostolike is the Church and that vve must beleeue heare and obey the same as the touch stone piller and firmament of truth For al this is comprised in that principle I beleeue the Catholike Church And therfore the CouÌcel of Nice said I beleeue in the Church that is I beleeue and trust the same in al things Neither can the Heretikes escape by fleing from the knovven visible Church to the hid congregation or companie of the Predestinate For that is but a false phantastical apprehension of Vvicleffe and his folowers The companie of the Predestinate maketh not any one Societie among them selues many of them being yet vnborne and many yet Infidels and heretikes and therfore be not of the one house of God vvhich is here called the piller of truth And those of the Predestinate that be already of the Church make not a seueral companie from the knovven Catholike Church but are baptized houseled taught they liue and die in the common Catholike visible Church or els they can neither receiue Sacraments nor saluation S. Paul instructeth not Timothee hovv to teach preach correct and conuerse in the inuisible societie of the Predestinate but in the visible house of God So that it must needes be the visible Church which can not erre If any make further question how it can be that any companie or societie of men as the Church is can be void of error in faith seing al men may erre he must knovv that it is not by nature but by priuilege of Christes presence of the Holy Ghosts assistance of our Lordes promis and praier See S. Augustine vpon these vvordes of the 118 Psalme Cone 13. Ne auferas de ore meo verbum veritatis vsqucquaque Vvhere he hath goodly speaches of this matter For the same purpose also these vvordes of Lactantius are very notable It is the Catholike Church onely that keepeth the true vvorship of God this is the fountaine of truth this the house of faith this the Temple of God vvhither if any man enter not or from vvhich if any man go out he is an aliene and stranger from the hope of euerlasting life and saluation No man must by obstinate contention flatter him self for it standeth vpon life and saluation c. S. Cyprian saith The Church neuer departeth frâm that vvhich she once hath knovven Ep. 55 ad Cornel. nu 3. S. Ireneus saith That the Apostles haue laid vp in the Church as in a rich treasurie al truth And that she keepeth wish most sincere diligence the Apostles faith and preaching li. 3 c. 4. 40. li. 1. c. 3. It vvere an infinite thing to recite al that the fathers say of this matter al counting it a most pernicious absurditie to affirme that the Church of Christ may erre in religion CHAP. IIII.
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that ãâã onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue CouÌcel for the second the Lutherans Caluinists against the LateraÌ and the later Councels for the third these vvordes also notwithstanding by the iudgemeÌt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokeÌ by Catholikes before these Heretikes arose yet now knovving theÌ to be the propre speaches of Heretikes ChristiaÌmen are bouÌd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs coÌmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen ChristiaÌ men had any good befalleÌ them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
prone to their old lavv and voluntarily after the knovvledge and profession of the Christian faith by Baptisme commit this sinne of incredulitie and apostasie they can neuer haue that aboundant remission applied vnto them by Baptisme vvhich can neuer be ministred to them againe And that general full pardon he calleth here oblation and aftervvard in the 26 verse hostiam pro peccato an host for sinne 26. If vve sinne vvillingly As the Caluinists abuse other like places against the holy sacrifice of the Masse so they abuse this as the Nouatians did before them to proue that an Heretike Apostata or any that vvilfully forsaketh the truth can neuer be forgiuen Vvhich as is before declared in the 6 chapter is most vvicked blasphemie the meaning hereof being as is there said onely to terrifie the Hebrues that falling from Christ they can nor so easily haue the host of Christes death applied vnto them because they can not be baptized any more but must passe by sacramental penance and satisfaction and other hard remedies vvhich Christ hath prescribed after Baptisme in the Churches discipline Therfore S. Cyril saith li. 5 in Io. cap. 17. Penanâe is not excluded by these vvordes of Paul but the renevving by the lauer of regeneration He doth not here take avvay the second or third remission of sinnes for he is not such an enemy to our saluation but the host vvhich is Christ he denieth that it is to be offered againe vpon the Crosse So saith this holy Doctor And by this place the like you see hovv perilous a thing it is for Heretikes ignorant persons to read the Scriptures Vvhich by folovving their ovvne fantasie * they peruert to their damnation 29. The bloud of the Testament Vvhosoeuer maketh no more account of the bloud of Christes sacrifice either as shed vpon the Crosse or as in the holy Chalice of the altar for our Sauiour calleth that also * the bloud of the nevv Testament then he doth of the bloud of calues and goates or of other common drinkes is vvorthy death and God vvil in the next life if it be not punished here reuenge it vvith greuous punishment 31. It is horrible Let al Christian people do satisfaction and penance for their sinnes in this life for the iudgemeÌts of God in the next life done by God him self of vvhat sort soeuer vvhether temporall as in Purgatorie or eternal as in Hell be exceding greuous 34. You had compassion To be merciful to the afflicted for religion to be partakers of their miseries is a very meritorious vvorke and giueth great confidence before God in the day of repaiment or remuneration for the same 34. With ioy If all Christian men vvould consider this they vvould not thinke it so great a matter to lose their land or goods for defense of the Catholike faith 38. Liueth of faith Faithful men afflicted in this life haue their comfort in their assured faith and hope of Christes comming to deliuer them once from all these miseries so by that faith and comfort they liue vvhereas othervvise this miserable life vvere a death CHAP. XI He exhorteth them by the definition of faith to sticke vnto God though they see not yet his revvard shevving that all the Saincts aforetime did the like being all constant in faith though not one of them receiued the promis that is the inheritance in heauen but they and vve novv after the comming of Christ receiue it together verse 1 AND â³ faith is the substance of things to be hoped for the argument of things â³ not appearing â verse 2 For in this the old men obtained testimonie â verse 3 * By faith vve vnderstand that the vvorldes vvere framed by the vvord of God that of inuisible things visible things might be made â verse 4 * By faith Abel offered a greater hoste to God theÌ Cain * by vvhich he obtained testimonie that he vvas iâst God giuing testimonie to his giftes by it he being dead yet speaketh â verse 5 * By faith Henoch vvas translated that he should not see death and he vvas not found because God translated him for before his translation he had testimonie that he had pleased God â verse 6 But vvithout faith it is impossible to please God For â³ he that commeth to God must beleeue that he is and is a revvarder to them that seeke him â verse 7 * By faith Noë hauing receiued an ansvver concerning those things vvhich as yet vvere not seen seating framed the arke for the sauing of his house by the vvhich he condemned the vvorld and vvas instituted heire of the iustice vvhich is by faith â verse 8 * By faith he that is called Abraham obeied to goe forth into the place vvhich he vvas to receiue for inheritaÌce and he vvent forth not knovving vvhither he vvent â verse 9 By faith he abode in the land of promise as in a straÌge laÌd dvvelling in cottages vvith Isaac Iacob the coheires of the same promise â verse 10 For he expected the citie that hath foundations vvhose artificer and maker is God â verse 11 * By faith Sara also her self being barren receiued vertue in conceauing of seede yea past the time of age because she beleeued that he vvas faithful which had promised â verse 12 For the vvhich cause euen of one and him quite dead there rose as the starres of heauen in multitude as the sand that is by the sea shore innumerable â verse 13 According to faith died al these not hauing receiued the promises but beholding them a farre of and saluting them and coÌfessing that they are pilgrimes strangers vpon the earth â verse 14 for they that say these things doe signifie that they seeke a countrie â verse 15 And in deede if they had been mindeful of the same from vvhence they came forth they had time verely to returne â verse 16 but novv they desire a better that is to say a heauenly Therfore God is not confounded to be called their God for he hath prepared them a citie â verse 17 * By faith Abraham offered Isaac vvhen he vvas tempted and his onlie-begotten did he offer vvho had receiued the promises â verse 18 to vvhom it vvas said That in Isaac shal seede be called to thee â verse 19 accounting that God is able to raise vp euen from the dead wherevpoÌ he receiued him also for a parable â verse 20 * By faith also of things to come Isaac blessed Iacob and Esau â verse 21 * BY faith Iacob dying blessed euery one of the sonnes of Ioseph * and â³ adored the toppe of his roddo â verse 22 * By faith Ioseph dying made mention of the going forth of the children of Israël and gaue commaundement concerning his bones â verse 23 * By faith Moyses being borne vvas
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 coÌtentious and vvorldly vvisedom and that vvisedom vvhich is heauenly peaceable modest and so forth verse 1 BE yee not â³ many maisters my brethren knovving that you receiue the greater iudgement â 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 â verse 3 And if vve put bittes into the mouthes of horses that they may obey vs vve turne about al their body also â 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 violeÌce of the director vvil â verse 5 So the tongue also is certes a litle meÌber vaunteth great things Behold hovv much ' fire what a great vvood it kindleth â 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 â verse 7 For al nature of beastes foules and serpents of the rest is tamed hath been tamed by the nature of man â verse 8 but the tongue no man can tame an vnquiet euil ful of deadly poison â verse 9 By it vve blesse God the Father by it vve curse men vvhich are made after the similitude of God â verse 10 Out of the self same mouth procedeth blessing cursing These things must not be so done my brethreÌ â verse 11 Doth the fountaine giue forth out of one hole svveete soure water â verse 12 Can my brethren the figge tree yeld grapes or tho vine figges So neither can the salt water yeld ' sweete â verse 13 Vvho is vvise and hath knowledge among you Let him shevv by good conuersation his vvorking in mildenesse of vvisedom â verse 14 But if you haue bitter zeale and there be contentions in your hartes glorie not and be not liers against the truth â verse 15 for this is not vvisedom descending from aboue but earthly sensual diuelish â verse 16 For vvhere zeale and contention is there is inconstancie and euery peruerse vvorke â verse 17 But the vvisedom that is from aboue first certes is chast then peaceable modest suasible coÌsenting to the good ful of mercie and good fruites not iudging vvithout simulation â 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 vncertentiâ of our life verse 1 FROM vvhence are vvarres contentions among you Are they not hereof of your concupiscences vvhich vvarre in your members â 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 â verse 3 You aske and receiue not because you aske amisse that you may consume it on your coÌcupiscences â 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 â verse 5 Or do you thinke that the Scripture saieth in vaine To enuie doth the spirit couet vvhich dvvelleth in you â verse 6 And giueth greater grace For the which cause it saith God resisteth the proud giueth grace to the humble â verse 7 Be subiect therfore to God but resist the Deuil and he vvil flee from you â verse 8 Approche to God he vvil approche to you Cleanse your handes ye sinners and â³ purifie your hartes ye double of minde â verse 9 Be miserable and mourne vveepe let your laughter be turned into mourning and ioy into sorovv â verse 10 * Be humbled in the sight of our lord and he vvil exalt you â verse 11 Detracte not one froÌ an other my brethreÌ He that detracteth from his brother or he that iudgeth his brother detracteth from the Law and iudgeth the
the king â verse 18 Seruants be subiect in al feare to your maisters not only to the good modest â³ but also to the vvaivvard â verse 19 For this is thanke if for coÌscience of God a man sustaine sorovves suffering vniustly â verse 20 For vvhat glorie is it if sinning and buffeted you suffer but if doing vvel you sustaine patiently this is thanke before God â verse 21 For vnto this are you called because Christ also suffred for vs ' leauing you ' an example that you may folovv his steppes â verse 22 vvho did no sinne neither vvas guile found in his mouth â verse 23 vvho vvhen he vvas reuiled did not reuile vvhen he suffred he threatened not but deliuered him self to him that iudged him vniustly â verse 24 vvho him self * bare our sinnes in his body vpon the tree that dead to sinnes we may liue to iustice by vvhose stripes you are healed â verse 25 For you vvere as sheepe straying but you be conuerted novv to the Pastor and Bishop of your soules ⢠ANNOTATIONS CHAP. II. â Spiritual hostes Here vve see that as he speaketh of spiritual hostes vvhich euery Christian man offereth so he speaketh not properly of priesthod vvhen he maketh al Priests but of a spiritual priesthod Which spiritual priesthod vvas also in al the Iewes but the priesthod properly so called vvas onely in the sonnes of Aaron and they offered the sacrifices properly so called vvhich none besides might offer 13. Be subiect Not onely our Maister Christ but the Apostles and al Christians vvere euer charged by such as thought to bring them in hatred vvith Princes vvith disobedience to kings and temporal Magistrates therfore both * S. Paul and this Apostle do specially vvarne the faithful that they giue no occasioÌ by their il demeanure to secular Princes that the Heathen should count them disobedient or seditious vvorkers against the States of the vvorld 13. To euery humans creature So he calleth the temporal Magistrate elected by the people or holding their Souerainty by birth carnal propagation ordained for the vvorldly vvealth peace and prosperitie of the subiects to put a difference betvvixt that humane Superiority and the spiritual Rulers and regiment guiding and gouerning the people to an higher end and instituted by God him self immediatly for Christ did expresly constitute the forme of regiment vsed euer since in the Church He made oue the cheese placing Peter in the Supremacie he called the Apostles and Disciples giuing them their seueral authorities Aftervvared * God guided the lot for choise of S. Marthias in Iudas place and the Holy Ghost expresly and namely seuered and chose Paul and Barnabas vnto their Apostolical function and generally the Apostle faith of al spiritual Rulers The holy Ghost hath placed you to rule the Church of God And although al povver be of God and kings rule by him yet that is no othervvise but by his ordinarie concurrence and prouidence vvhereby he procureth the earthly coÌmodity or vvealth of men by maintaining of due superiority and subiection one tovvards an other and by giuing povver to the people and Commonvvealth to choose to them selues some kinde or forme of Regiment vnder vvhich they be content to liue for their preseruation in peace and tranquillity But Spiritual superiority is far more excellent as in more excellent âort depending not of mans ordinance election or as this Apostle speaketh creation but of the Holy Ghost vvho is alvvaies resident in the Church vvhich is Christs body mystical and therfore an other manner of Commonwealth then the earthly concurring in singular sort to the creation of al necessarie Officers in the said Church euen to the vvorlds end as S. Paul vvriteth to the Ephesians Lest therfore the people being then in so precise sort alvvaies vvarned of the excellencie of their Spiritual gouernours * and of their obedience tovvard them might neglect their dueties to Temporal Magistrates specially being infidels and many times tyrants and persecutors of the faith as Nero and other vvere then therfore S. Peter here vvarneth them to be subiect for their bodies and goods and other temporal things euen to the vvorldly Princes both infidels and Christians vvhom he calleth humane creatures 13. To the king as excelling Some simple heretikes other also not vnlearned at the begining for lacke of better places vvould haue proued by this that the king vvas head of the Church and aboue al Spiritual rulers and to make it âound better that vvay they falsely translated it To the king as to the cheefe head In the Bible of the yere 1562. But it is euident that he calleth the king the precellent or more excellent in respect of his Vicegerents vvhich he calleth Dukes or Gouernours that be at his appointment and not in respect of Popes Bishops or Priests as they haue the rule of mens soules vvho could not in that charge be vnder such kings or Emperours as the Apostle speaketh of no more then the kings or Emperours then could be heads of the Church being Heathen men and no members thereof much lesse the cheefe members See a notable place in S. Ignatius ep ad Smyrnenses vvhere he exhorteth them first to honour God next the Bishop then the king This is an inuincible demoÌstration that this text maketh not for any spiritual claime of earthly kings because it giueth no more to any Prince then may and ought to be done and graunted to a Heathen Magistrate Neither is there any thing in al the nevv Testament that proueth the Prince to be head or cheefe gouernour of the Church in spiritual or Ecclesiastical causes more then it proueth any heathen Emperour of Rome to haue been for they vvere bound in temporal things to obey the heathen being lavvful kings to be subiect to them euen for conscience to keepe their temporal lavves to pay them tribute to pray for them and to doe al other natural duties and more no scriptures binde vs to doe to Christian kinges 16. Not as hauing There vvere some Libertines in those daies as there be novv that vnder pretence of libertie of the Gospel sought to be free from subiection and lawes of men as now vnder the like vvicked pretence Heretikes refuse to obey their spiritual rulers and to obserue their lawes 18. But also the vvaivvard The Vviclefistes and their folovvers in these daies sometimes to moue the people vnto sedition hold and teach that maisters and magistrates lose their authoritie ouer their seruants and subiects if they be once in deadly sinne and that the people in that case neede not in conscience obey them Vvhich is a pernicious and false doctrine as is plaine by this place vvhere vve be expresly commaunded to obey euen the il-conditioned vvhich must be alvvaies vnderstood if they commaund nothing against God for then this rule is euer to be folovved Vve must obey God
he is our onely aduocate because he is our onely redeemer and herevpon he alone immediatly by and through him self and vvithout the aide or assistance of any other man or Angel in his ovvne name right and merites confidently dealeth in our causes before God our iudge so procureth our pardon vvhich is the highest degree of aduocation that can be Al vvhich notvvithstanding yet the Angels and Saincts and our fellovves aliue may and do pray for vs and in that they deale vvith God by intercession to procure mercie for vs may iustly be called our aduocates not so as Christ is vvho demaundeth al things immediatly by his ovvne merites but as secondary intercessors vvho neuer aske nor obtaine any thing for vs but per Christum Dominum nostrum by and through Christ our common Lord Aduocate and Redeemer of mankinde And behold hovv S. Augustine tract 1 in ep Io. vpon these very vvordes preuented the Heretikes cauillations Sed dicit aliquis c. But some man vvil say Do not the Saincts them pray for vs do not Bishops then or Prelates and Pastors pray for the people Yetâ saith he Marke the Scriptures and you shal finde that the Apostles praied for the people and againe desired the people to pray for them and so the head praieth for al and the members one for an other And likevvise lest the Heretikes should say there is a difference betvvixt the liuing and the dead in this case thus the same holy father vvriteth vpon the 85 Psalme in fine Our Lord Iesus Christ doth yet make intercession for vs al the Martyrs that be vvith him pray for vs neither vvil their intercession cease til vve cease our gronings In this sense therfore vvhosoeuer praieth for vs either aliue or dead is our aduocate as S Augustine ep 59 to Paulinus circa med calleth Bishops the peoples aduocates vvhen they giue them their benediction or blessing So doth the holy Church call our B. Lady our aduocate by the very vvordes of S. Irenaeus that you may see such speaches be no nevv inuentions of the later ages but Apostolical The obedient Virgin MARIE saith he is made the aduocate of the disobedient virgin Eue. And to confound the ProtestaÌts plainely in that they thinke or pretend that the aduocation or patronage of Saincts should be iniurious to Christ remeÌber that * our Sauiour acknovvledgeth Angels to be deputed for the protection vvhich is nothing els but aduocation of infants before the face of God besides the plaine examples in the old Testament Gen. 48. v. 16. Tob. 5. v. 27. c. 12. v. 12. Dan. 10. And this not onely the Catholike Church but the very English Protestants them selues in their seruice booke and in the Collect of Michelmas day professe and pray for the same protection or aduocation of Angels and defend the same against their yonger brethren the Puritanes 2. For the vvhole vvorlds S. Augustine gathereth hereof against the Donatistes and al other Heretikes that vvould driue the Church into corners or some certaine countries from the vniuersalitie of al Nations vvhereof it vvas named by the Apostles Catholike that the true religion and Church and consequently the effect of Christs propitiation death and aduocation pertaineth not to one age nation or people but to the vvhole vvorld S. Augustine vpon this place to 9. tract 1 in ep Io. 4. He that saith he knovveth To knovv God here signifieth as it doth often in the Scriptures to loue that is as in the last chapter to be in societie vvith him and to haue familiar and experimental knovvledge of his graces If any vaunt them selues thus to knovv God and yet keepe not his commaundements he is a lier as al Caluinistes and Lutherans that professe them selues to be in the fauour of God by onely faith affirming that they neither keepeâ not possibly can keepe his commaundements 18. Many antichrists The holy Apostle S Iohn saith S. Cyprian did not put a difference betvvixt one heresie or schisme and an other not meant any sort that specially separated them selues but generally called al vvithout exception antichristes that vvere aduersaries to the Church or vvere gone out from the same And a litle after It is euident that al be here called antichristes that haue seuered them selues from the charitie and vnitie of the Catholike Church So vvriteth he ep 76. nu 1 ad Magnum Vvhereby vve may learne that al Heretikes or rather Arch-heretikes be properly the precursors of that one and special Antichrist vvhich is to come at the last end of the vvorld vvhich is called here immediatly before ãâã ãâã ãâã ãâã ãâã that peculiar and singular Antichrist 19. They vvent cut from vs. An euident note and marke vvhereby to conuince al Heretikes and false teachers to vvit that being once of the common Catholike Christian fellovvship they forsooke it and vvent out from the same Simon Magus Nicolas the Deacon Hymenaeus Alexander Philétus Arîus Macedonius Pelagius Nestorius Eutyches Luther Caluin and the like vvere of the common societie of al vs that be Christian Catholikes they vvent out from vs vvhom they savv to liue in vnitie of faith and religion together and made them selues nevv conuenticles therfore they vvere as the Apostle here shevveth antichristes and vve and al that abide in the auncient fellovvship of Christian religion that vvent not out of their fellovvship in vvhich vve neuer vvere nor out of any other societie of knovven Christians can not be Schismatikes or Heretikes but must needes be true Christian Catholike men Let our aduersaries tel vs out of vvhat Church vve euer departed vvhen and vvhere and vnder vvhat persons it vvas that vve reuolted as vve can tel them the yere the places the Ringleaders of their reuolt 19. They vvere not of vs. He meaneth not that Heretikes vvere not or could not be in or of the Church before they vvent out or fel into their heresie or schisme but partly that many of them vvhich aftervvard fall out though they vvere before vvith the rest and partakers of al the Sacraments vvith other their fellovves yet in deede vvere of naughtie life and conscience vvhen they vvere vvithin and so being rather as if humors and superfluous excrements then true and liuely partes of the body after a sort may be said not to haue been of the body at al. So S. Augustine expoundeth these vvordes in his commentarie vpon this place tract 3. but els vvhere more agreably as it seemeth that the Apostle meaneth that such as vvil not tarie in the Church but finally forsake it to the end in the prescience of God and in respect of the small benefite they shal haue by their temporal smal abode there be not of or in the Church though according to this present state they are truely members thereof Li. de corrept gr c. 9 de dono perseuââ c. 8. 19. That they may be manifest God permitteth
heresie to be that such as be permanent constant and chosen members and children of the Catholike Church onely knovven to God before may novv also be made manifest to the vvorld by their constant remaining in the CHVRCH vvhen the vvinde and blast of euery heresie or tentation driueth out the other light and vnstable persons 20. Knovv al things They that abide in the vnitie of Christes Church haue the vnction that is the Holy Ghost vvho teacheth al truth not that euery member or man thereof hath al knovvledge in him self personally but that euery one vvhich is of that happie societie to vvhich Christ promised and gaue the Holy Ghost is partaker of al other mens giftes and graces in the same holy Spirit to his saluation Neither neede any to seeke truth at Heretikes handes or others that be gone out vvhen it is vvithin them selues and onely vvithin them selues in Gods Church If thou loue vnitie saith S. Augustine for thee also hath he vvhosoeuer hath any thing in it take avvay enuie it is thine vvhich I haue it is mine vvhich thou hast c. Tract 32 in Euang. Ioan. CHAP. III. It is not for the sonnes of God to sinne mortally but for the sonnes of the Diuel vvherby they are knovven one from an other not by onely faith 11 True faith is that vve also loue our brethren giuing both our life and substance for them 19 Such vnfeined loue may haue great confidence before God 23 because the keeping of his coÌmaundements doth much please him vvhich consist in faith and charitie verse 1 See vvhat maner of charitie the Father hath giueÌ vs that vve should be named and be the sonnes of God For this cause the world doth not knovv vs because it hath not knovven him â verse 2 My deerest novv vve are the sonnes of God it hath not yet appeared vvhat we shal be Vve know that wheÌ he shal appeare we shal be like to him because vve shal see him as he is â verse 3 And euery one that hath this hope in him sanctifieth him self as he also is holy â verse 4 Euery one that committeth sinne committeth also iniquitie and â sinne is iniquitie â verse 5 And * you knovv that he appeared to take away our sinnes * and sinne in him there is none â verse 6 Euery one that abideth in him â sinneth not and euery one that sinneth hath not seen him nor knovven him â verse 7 Litle children let no maÌ seduce you â He that doeth iustice is iust euen as he also is iust â verse 8 * He that committeth sinne is of the deuil because the deuil â sinneth from the beginning For this appeared the Sonne of God that he might dissolue the vvorkes of the deuil â verse 9 Euery one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God â verse 10 In this are the children of God manifest and the children of the deuil Euery one that is not iust is not of God and he that loueth not his brother â verse 11 because this is the annuntiation vvhich you haue heard from the beginning * That you loue one an other â verse 12 Not as * Cain vvho vvas of the vvicked and killed his brother And for vvhat cause killed he him Because his vvorkes vvere vvicked but his brothers iust â verse 13 Maruel not brethren if the vvorld hate you â verse 14 Vve knovv that vve are translated from death to life because vve loue the brethren He that loueth not abideth in death â verse 15 Vvhosoeuer hateth his brother is a murderer And you knovv that no murderer hath life euerlasting abiding in him self â verse 16 * In this vve haue knovven the charitie of God because he hath yelded his life for vs and vve ought to yeld our liues for the brethren ⢠â verse 17 * He that shal haue the substance of the vvorld and shal see his brother haue neede and shal shut his bovvels from him hovv doth the charitie of God abide in him â verse 18 My litle children let vs not loue in word nor in tongue but in deede and truth ⢠â verse 19 in this vve knovv that vve are of the truth and in his sight vve shal persuade our hartes â verse 20 For if our hart do reprehend vs God is greater then our hart and knovveth al thinges â verse 21 My deerest if our hart do not reprehend vs vve haue confidence tovvard God â verse 22 and * vvhatsoeuer vve shal aske â vve shal receiue of him because vve keepe his commaundementes and doe those thinges vvhich are pleasing before him â verse 23 And * this is his commaundement that vve beleeue in the name of his sonne IESVS Christ and loue one an other as he hath giuen coÌmaundement vnto vs. â verse 24 And * he that keepeth his commaundementes abideth in him and he in him And in this vve knovv that he abideth in vs by the Spirit vvhich he hath giuen vs. ANNOTATIONS CHAP. III. 4. Sinne is iniquitie Iniquitie is not taken here for vvickednes as it is commonly vsed both in Latin and in our language as is plaine by the Greeke vvord ãâã ãâã ãâã ãâã ãâã signifying nothing els but a svvaruing or declining from the straight line of the lavv of God or nature So that the Apostle meaneth that euery sinne is an obliquitie or defect from the rule of the lavv but not contrarie that euery such svvaruing from the lavv should be properly a sinne as the Heretikes do vntruely gather to proue that concupiscence remaining after Baptisme is a very sinne though vve neuer giue our consent vnto it And though in the 5 chapter folovving vers 17. the Apostle turne the speache affirming euery iniquitie to be a sinne yet there the Greeke vvord is not the same as before ãâã ãâã ãâã ãâã ãâã but ãâã ãâã ãâã ãâã ãâã by vvhich it is plaine that there he meaneth by iniquitie mans actual and proper transgression vvhich must needes be a sinne See S. Augustine cont Iulian. li. 5 c. 3. S. Ambr. li. dâ Apologia Dauid c. 13. 6. Sinneth not Iouinian Pelagius falsely as Heretikes vse to doe argued vpon these vvordes and those that folovv vers 9 the one that the baptized could sinne no more the other that no man being or remaining iust could sinne But among many good senses giuen of this place this seemeth most agreable that the Apostle should say that mortal sinne doth not consist together vvith the grace of God therfore can not be committed by a man continuing the sonne of God and so is the like speache in the 9 verse folovving to be taken See S. Hierom li. 2 cont louinianum c. 1. 7. He that doeth iustice He doth inculcate this often that mans true iustice or
temporal commodities sake either coiâath or folovveth nevv opinions S. August li. de Vtil âred cap. 1. And lastly by the resemblance they haue vvith the auncient and notorious Schismatike Corè and his companions vvho forsooke the ordinarie Priesthod appointed by God and would needes doe sacrifice them selues without lavvful calling Such in deede be al Heretikes and such be al their sacraments seruice and offices in their Church as Cores vvere in his schismatical tabernacles And as pride vvas the cause of his reuolting from the obedience of Moyses and Aaron his Priests and true Gouernours so is intolerable pride the cause of al Heretikes forsaking their lavvful Pastors and Rulers and namely of forsaking Christes owne Vicar in earth our true Aaron as S. Bernard calleth him De consid li. 2. cap. 8. To al such forsakers the Apostle here giueth the curse and Va due to the said three Cain Balaam and Corè and telleth them that the storme of darkenes and eternal damnation is prouided for them most liuely describing al Heretikes as in some vve to our woe haue experience by their maners in our daies in al this passage euen to the end of the epistle 19. These are they vvhich segregate them selues The conditions in the later daies that is euer since Christs time not of these onely of our age For there were many that forsooke Gods Church and segregated them selues from the fellowship of the faithful euen in the primitiue Church that vve may the lesse maruel at these mens segregating them selues and going out from the rest into seueral sectes which S. Augustine therfore calleth Segregations THE ARGVMENT OF THE APOCALYPSE OF S. IOHN THAT vvhich the old Testament foretold of Christ him self the Apostles could report the fulfilling thereof in the nevv Testament by vvay of an historie euen from his Conception to his Glorification But of his Church they could not doe the like because in their time it did but beginne being to continue long after them euen to the end of the vvorld and then at length to be glorified as Christ her Spouse alreadie is Herevpon God vvould haue S. Luke to report in the Actes of the Apostles the storie of the Churches beginning and for the rest of it to the end that vve might receiue this benefite also by the Apostles handes he vvould S. Iohn to tell vs of it in this booke by vvay of a prophecie Of vvhich booke S. Hierome saith The Apocalypse of S. Iohn hath as many sacrament or mysteries as vvordes Yea more then that In euery vvord there are hid manifold and sundrie senses Therfore it is very litle that can here be noted in respect Yet to giue the good Catholike vvhose comfort is here some litle helpe the booke may be deuided into fiue partes The first after the Proââme conteineth seuen Epistles from Christ novv in glorie to seuen Churches of Asia or for these he maketh al one to the seuen Bishops of those Churches meaning no to those only but to al his Churches Bishops throughout the vvorld saying therefore in euery one of them to al in general He that hath an eare let him heare vvhat the Spirit saith to the Churches As also in euery one he exhorteth vs to fight manfully in this spiritual vvarfare of ours against sinne for the victorie and in euery one accordingly promiseth vs a revvard in heauen But before this in the beginning of euery one be partly commendeth partly reprehendeth and exhorteth to penance Vvhere this is much to be noted and feared that among so many he reproueth somevvhat in al saue only in tvvo vvhich are the second the sixt In the beginning also of euery one he taketh some peece out of the apparition going before to frame thereof his slyle agreably to the matter of eche Epistle After this admonition to Pastors and their flockes the second part folovveth vvherein the Church and vvhole course thereof from the beginning to the end is expressed in the opening of a booke in Gods hand and the seuen seales thereof by Christ for the vvhich he seeth praise sung novv in heauen and earth not only to the Godhead as before but also after a nevv manner to Christ according to his Manhod And here vvhen he is come to the opening of the last seale signifying Domesday he letteth that matter alone for a vvhile and to speake more fully yet of the said course of the Church he bringeth in an other pagent as it vvere of seuen Angels vvith seuen Trumpets The effect of both the Seales Trumpets in this That the Church beginning and proceding there should be raised against it cruel persecutions and pestilent heresies and at length after al heresies a certaine most blasphemous Apostasie being the next preparatiue to the comming of Antichrist After al vvhich Antichrist him self in person shal appeare in the time of the sixt seale and sixt trumpet persecuting and seducing for the short time of his reigne more then al before him The Church notvvithstanding shal still continue and vvade through al because Christ her Spouse is stronger then al these aduersaries vvho also straight after the said sixt time shal in the seuenth come in maiestie and iudge al. Of the vvhich iudgement differring yet a vvhile to speake at large he doth first in the third part intreate more fully of the Deuils vvorking by Antichrist and his companie against the Church that the iustice of Christ aftervvard in iudging may be more manifest At length therefore in the fourth part he commeth to the seuen last plagues the seuenth of them conteining the final damnation of the vvhole multitude societie or corps of the vvicked from the beginning of the vvorld to the end Vvhich multitude in the Gospel and first Epistle of this same S. Iohn as also in the other Scriptures commonly is often called Mundus the vvorld and here he calleth it partly Meretricem a vvhore or harlot because vvith her concupiscence she entiseth the carnal and earthly men avvay from God partly Ciuitatem Babylon the Citie of Babylon because it maketh vvarre against Hierusalem the Citie of God and laboureth to hold Gods people captiue in sinne as it vvas shadovved in Nabuchodonosor his Babylonias leading and holding the Ievves vvith their Hierusalem in captiuitie vntil Cyrus in figure of Christ deliuered them But vvhether al these seuen plagues should be vnderstood as the seuenth of Domesday it self it is hard to define More like it is that the first sixe are to goe before Domesday but vvhether corporally and literally so as Moyses plagued Egypt or rather spiritually it is more hard to define Yet it seemeth more easie to vnderstand them corporally as also the plagues vvherevvith Elias and his fellovv shal in the time of Antichrist plague the vvicked vvhich peraduenture shal be the same last plagues vvhere of vve reade in this booke c. 11. v. 6. But not content to haue described
vpon Seuens seuen Churches seuen Angels seuen starres seuen spirites seuen candlestickes seuen lampes seuen trumpets seuen vialâ seuen horneâ of the Lambe seuen hilles seuen thunders seuen heades of the Dragon signifying the Diâel seuen of the beast that is Antichrist seuen of the beast that the harlot rid vpon finally the number also of the visions is specially marked to be seuen in this booke and euery time that this number is vsed in this prophecie it hath a mysterie a more large meaning then the nature of that number is precisely and vulgarly taken for As vvhen he vvriteth to seuen Churches it is to be vnderstood of al the Churches in the vvorld as the seuen Angels for al the Angels or gouernours of the vvhole Catholike Church and so forth in the rest because the number of Seuen hath the perfection of vniuersalitie in it as S. Augustine saith li. 5 quâst in Deuter. q. 42. 4. From the 7 spirites The Holy Ghost may be here meant and so called for his seuen fold giftes and graces as some expositours thinke but it seemeth more probable that he speaketh of the holy Augels by comparing this to the like in the 5 Chapter folovving vvhere he seemeth to call these the seuen spirites sent into al the vvorld as S. Paul to the Hebrues c. 1. 14 speaketh of Angels and so the Protestants take it in their coÌmentaries vvhich vve note because therevpon they must needes confesse that the Apostle here giueth or vvisheth grace and peace not from God onely but also from his Angels though that benediction commeth one vvay of God and an other vvay of his Angels or Sainctes being but his creatures And so they may learne that the faithful often loyning in one speache God and our Lady our Lord and any of his Saincts to helpe vs or blesse vs is not superstitious but an Apostolical speache and so the Patriarch said Gen. 48. v. 16. The Angel that deliuereth me from al euils blesse these children See the Annot. Act. 25 28. 6. A kingdom and Priests As al that truely serue God and haue the dominion and superioritie ouer their concupiscences and vvhatsoeuer vvould induce them to sinne be kings so al that employ their vvorkes and them selues to serue God offer al their actions as an acceptable sacrifice to him be priests Neuerthelesse as if any man vvould therevpon affirme that there ought to be no other earthly povvers or kings to gouerne in vvorldly affaires ouer Christians be vvere a seditious Heretike euen so are they that vpon this or the like places vvhere al Christians be called priests in a spiritual sort vvould therfore inferre that euery one is in proper signification a Priest or that al be Priests alike or that there ought to be none but such spiritual priests for it is the seditious voice of Corè saying to Moyses and Aaron Let it suffiââ you that al the multitude is of holy ones and the Lord is in theââ Vvhy are you extolled ouer the people of the Lord Num. 16. 10. On the Dominical day Many notable pointes may be marked here first that euen in the Apostles time there vvere daies deputed to the seruice of God and so made holy and different though not by nature yet by vse and benediction from other profane or as vve call them vvorke-daies Secondly that the Apostles and faithful abrogated the Sabboth vvhich vvas the seuenth day and made holy day for it the next day folovving being the eight day in count from the creation and that vvithout al Scriptures or coÌmaundement of Christ that vve reade of yea vvhich is more not onely othervvise then vvas by the Lavv obserued but plainely othervvise then vvas prescribed by God him self in the second commaundement yea and othervvise then he ordained in the first creatioÌ vvhen he sanctified precisely the Sabboth day not the day folovving Such great povver did Christ leaue to his Church and for such causes gaue he the holy Ghost to be resident in it to guide it into al truthes euen such as in the Scriptures are not expressed And if the Church had authoritie inspiration from God to make Sunday being a vvorke-day before an euerlasting holy day and the Saturday that before vvas holy day novv a common vvorkeday vvhy may not the same Church prescribe appoint the other holy feasts of Easter Vvhitsuntide Christmas and the rest for the same vvarrant she hath for the one that she hath for the other Thirdly it is to be noted that the cause of this change vvas for that novv vve Christians esteeming more our redemption then our first creation haue the holy day vvhich vvas before for the remembrance of Gods accomplishment of the creation of things novv for the memorie of the accomplishment of our redemption Vvhich therfore is kept vpon that day on vvhich our Lord rose from life to death vvhich vvas the day after the Sabboth being called by the Ievves vna or prima Sabbathi the first of or after the Sabboth Mat 28. Act. 10. 1 Cor. 16. Fourthly it is to be marked that this holy day by the Apostles tradition also vvas named Dominiâââ dieâ our Lordes day or the Dominike vvhich is also an old Ecclesiastical vvord in our language for the name Sunday is a heathenish calling as al other of the vveeke daies be in our laÌguage some imposed after the names of planets as in the Romans time some by the name of certaine Idols that the Saxons did vvorship to vvhich they dedicated their daies before they vvere Christians Vvhich names the Church vseth not but hath appointed to call the first day the Dominike after the Apostle here the other by the name of Feries vntil the last of the vveeke vvhich she calleth by the old name Sabboth because that vvas of God and not by imposition of the heathen See the marginal Annotation Luc. 24 1. Lastly obserue that God reuealeth such great things to Prophets rather vpon holy daies and in times of contemplation sacrifice and praier then on other profaue daies and therfore as S. Peter Act. 10 had a reuelation at the six houre of praier and Zacharie Luc. 1 at the houre of incense and Cornelius Act. 10 vvhen he vvas at his praiers the ninthe houre so here S. Iohn noteth that he had al these maruelous visions vpon a Sunday 13. Vested in a Priestly garment He appeared in a long garment or vestment proper vnto Priests for so the vvord poderes doth signifie as Sap. 18 24 and that vvas most agreable for him that represented the person of Christ the high Priest and appeared to Iohn being a most holy Priest and vvho is specially noted in the Ecclesiastical historie for his Priestly garment called péâalon or lamina Euseb li. 3 hist Eccl. c. 25. li. 5 c. 23. 20. The seuen starres The Bishops are the starres of the Church as the Churches them selues are the golden
Al vvhich being vvel considered the Heretikes are to contentious and incredulous to discredite the same as they commonly doe CHAP. XII 4 The great dragen the Diuel vvatching the vvoman that brought forth a man childe to deuoure it God tooke avvay the childe to him self and fed the vvoman in the desert 7 Michael fighting vvith the dragon ouercoÌmeth him 13 vvho being throvven dovvne to the earth persenâteth the vvomaÌ her seede verse 1 AND a great signe appeared in heauen a vvoman clothed vvith the sunne and the moone vnder her feete on her head a crovvne of tvvelue starres â verse 2 being with childe she cried also traueling and is in anguish to be deliuered â verse 3 And there vvas seen an other signe in heauen and behold a great red dragon hauing seueÌ heades ten hornes and on his heades seuen diademes â verse 4 his taile drevv the third part of the starres of heauen and cast them to the earth and the dragon stoode before the vvoman vvhich vvas ready to be deliuered that vvhen she should be deliuered he might deuoure her sonne â verse 5 And she brought forth a man childe vvho vvas * to gouerne al nations in an yron rodde her sonne vvas taken vp to God and to his throne â verse 6 â³ the vvoman fled into the vvildernesse where she had a place prepared of God that there they might feede her a thousand tvvo hundred sixtie daies â verse 7 And there vvas made â³ a great battel in heauen Michael and his Angels fought vvith the dragon and the dragon fought and his Angels â verse 8 and they preuailed not neither vvas their place found any more in heauen â verse 9 And that great dragon vvas cast forth the old serpent vvhich is called the Deuil and Satan vvhich seduceth the vvhole vvorld and he vvas cast into the earth his Angels vvere throvven downe vvith him â verse 10 And I heard a great voice in heauen saying Novv is there made saluation and force and the kingdom of our God and the povver of his Christ because the accuser of our brethren is cast forth vvho accused them before the sight of our God day and night â verse 11 And they ouercame him by the bloud of the Lambe and by the vvord of their testimonie and they loued not their liues euen vnto death â verse 12 Therfore reioyce ô heauens and you that dvvel therein Vvo to the earth and to the sea because the Diuel is desceÌded to you hauing great vvrath knovving that he hath a litle time â verse 13 And after the dragon savv that he vvas throvven into the earth he persecuted the vvomaÌ vvhich brought forth the man-childe â verse 14 and there vvere giuen to the vvoman tvvo vvinges of a great egle that shee might flie into the desert vnto her place vvhere she is nourished for a time times halfe a time from the face of the serpent â verse 15 And the serpent cast out of his mouth after the vvoman vvater as it vvere a floud that he might make her â³ to be caried avvay vvith the floud â verse 16 And the earth holpe the vvoman and the earth opened her mouth and svvallovved vp the floud vvhich the dragon cast out of his mouth â verse 17 And the dragon vvas angrie against the vvoman and vvent to make battel vvith the rest of her seede vvhich keepe the commaundements of God and haue the testimonie of IESVS Christ â verse 18 And he stood vpon the sand of the sea ANNOTATIONS CHAP. XII 6. The vvoman fled This great persecution that the Church shal flee from is in the time of Antichrist and shal endure but three yeres and a halfe as is noted v. 14 in the margent In vvhich time for al that she shal not vvant our Lordes protection nor true Pastors nor be so secrete but al faithful men shal knovv and folovv her much lesse shal she decay erre in faith or degenerate and folovv Antichrist as Heretikes do vvickedly feine As the Church Catholike novv in England in this time of persecution because it hath no publike state of regiment nor open free exercise of holy functions may be said to be fled into the desert yet it is neither vnknovven to the faithful that folovv it nor the enemies that persecute it as the hidde company that the protestants talke of vvas for some vvorldes together neither knovven to their frendes nor foes because there vvas in deede none such for many ages together And this is true if vve take this flight for a very corporal retiring into vvildernes Vvhere in deede it may be and is of most expounded to be a spiritual flight by forsaking the ioyes and solaces of the vvorld and giuing her self to contemplation and penance during the time of persecution vnder Antichrist And by enlarging the sense it may also very vvel signifie the desolation and affliction that the Church suffereth and hath suffered from time to time in this vvildernes of the vvorld by al the forerunners and ministers of Antichrist Tyrants and Heretikes 7. A great battel In the Church there is a perpetual combat betvvixt S. Michael protector of the Church militant as he vvas sometime of the Ievves Synagogue Dan. 10 21 and his Angels and the Deuil and his ministers the perfect victorie ouer vvhom shal be at the iudgement Marke here also the cause vvhy S. Michael is commonly painted fighting vvith a dragon 15. To be caried avvay By great persecution he vvould dravv her that is her children from the true faith but euery one of the faithful elect gladly bearing their part thereof ouercome his tyranoie At vvhose constancie he being the more offended vvorketh malicious attempts in assaulting the frailer sort vvho are here signified by the rest of her seede that keepe the commaundemants but are not so perfect as the former CHAP. XIII 1 A beast rising vp out of the sea hauing seuen heades and ten hornes ten diademes 5 blasphemeth God 7 and vvarreth against the Saincts destroieth them 11 And an other beast rising out of the earth vvith tvvo hornes vvas altogether for the foresaid beast constraining men to make and adore the image thereof and to haue the character of his name verse 1 AND I savv â³ a beast comming vp from the sea hauing seuen heades and ten hornes vpon his hornes ten diademes and vpon his heades names of blasphemie â verse 2 And the beast vvhich I savv vvas like to a libarde and his feete as of a beare and his mouth as the mouth of a lion And the dragon gaue him his ovvne force and great povver â verse 3 And I savv one of his heades as it vvere slaine to death and the vvound of his death vvas cured And al the earth vvas in admiration after the beast â verse 4 And they adored the dragon vvhich gaue povver to the beast
the Diuels binding Yea it is to make Antichrist and the Diuel vveaker tovvard the day of iudgement then before and the truth better to be knovven and the faith more common the neerer vve come to the same iudgement vvhich is expresly * against the Gospel and this prophecie of S. Iohn Vve see that the sectes of Luther Caluin and other be more spred through the vvorld then they vvere euer before and consequently the Pope and his religion lessened and his povver of punishing or as they call it persecuting the said Sectaries through the multitude of his aduersaries diminished How then is the Pope Antichrist Whose force shal be greater at the later end of the vvorld then before or how can it be othervvise but these SectâMaisters should be Antichrists neere precursors that make Christs cheefe Ministers the Churches cheefe gouelnours that haue been these thousand yeres and more to be Antichristes â and them selues and their sectes to be true that come so neere the time of the Diuels loosing and seduction of the personal reigne of Antichrist 8. The campe of the Saincts S. Augustine in the said 20 booke de Cluiâ Dei cap. 11. It is not saith he to be taken that the persecutors shal gather to any place as though the campe of the saincts or the beloued citie should be but in one place vvhich in deede are no other thing but the Church of Christ spred through the vvhole vvorld And therfore vvheresoeuer the Church shal then be vvhich shal be in al Nations euen them for so much is insinuated by this latitude of the earth here specified there shal the tents of saincts be and the beloued citie of God and there shal she be besieged by al her enemies vvhich shal be in euery countrie vvhere she is in most cruel and forcible sort So vvriteth this profound holy Doctor Vvhereby vve see that as novv the particular Churches of England Scotland Flanders and such like be persecuted by their enemies in those countries so in the time of Antichrist the Churches of al Nations as of Italie Spaine France and al other vvhich novv be quiet shal be assaulted as novv the foresaid are and much more for that the general persecution of the vvhole shal be greater then the particular persecution of any Churches in the vvorld 9. There came dovvne a fire It is not meant of the fire of Hel saith S. Augustine ib. c. 12 into which the vvicked shal be cast after the resurrection of their bodies but of an extraordinarie helpe that God vvil send from heauen to giue succourse to the Saincts of the Church that then shal fight against the vvicked or the very feruent and burning zeale of religion and Gods honour vvhich God vvil kindle in the hartes of the faithful to be constant against al the forces of that great persecution 12. An other booke This is the booke of Gods knovvledge or predestination vvherein that vvhich before vvas hid to the vvorld shal be opened and vvherein the true record of euery mans vvorkes shal be conteined and they haue their iudgemeÌt diuersly according to their vvorkes and not according to faith only or lacke of faith only for al infidels as Turkes obstinate âevves and Heretikes shal neuer come to that examination being othervvise condemned CHAP. XXI Heauen and earth being made nevv S. Iohn seeth the nevv citie Hierusalem prepared and adorned for the spouse of the Lambe 6 The iust are glorified 7 and the vvicked thrust into the poole of fire 12 The vvall and gates and foundations of the citie are described and measured 18 al vvhich are gold and crystal pretious stones and pearles verse 1 AND I savv a nevv heauen and a nevv earth for * the first heauen and the first earth vvas gone the sea novv is not â verse 2 And I Iohn savv the holy citie Hierusalem nevv descending from heauen prepared of God as a bride adorned for her husband â verse 3 And I heard a loud voice from the throne saying Behold the tabernacle of God vvith men and the vvil dvvel vvith them And they shal be his people and he God vvith them shal be their God â verse 4 and * God shal vvipe avvay al teares from their eies and death shal be no more not mourning nor crying neither shal there be sorovv any more vvhich ' first thinges are gone â verse 5 And he that sate in the throne said * Behold I make al thinges nevv ⢠And he said to me Vvrite because these vvordes be most faithful and true â verse 6 And he said to me It is done * I am Alpha and Omega the beginning and the end To him that thirsteth I vvil giue of the fountaine of the water of life gratis â verse 7 He that shal ouercome shal possesse these thinges and I vvil be his God and he shal be my sonne â verse 8 But to the feareful and incredulous and execrable and murderers and fornicators and sorcerers and Idolaters and al liers their part shal be in the poole burning vvith fire and brimstone vvhich is the second death â verse 9 And there came one of the seuen Angels that had the vials ful of the seuen last plagues and spake vvith me saying Come I vvil shevv thee the bride the vvife of the Lambe â verse 10 And he tooke me vp in spirit vnto a mountaine great and high and he shevved me the holy citie Hierusalem descending out of heauen from God â verse 11 hauing the glorie of God and the light thereof like to a prerious stone as it vvere to the iaspetr stone euen as crystal â verse 12 And it had a vvall great and high hauing tvvelue gates and in the gates tvvelue Angels names written thereon vvhich are the names of the tvvelue tribes of the children of Israël â verse 13 On the East three gates and on the North three gates and on the South three gates and on the Vvest three gates â verse 14 And the vvall of the citie hauing tvvelue foundations and in them tvvelue names of the tvvelue Apostles of the Lambe â verse 15 And he that spake vvith me had a measure of a reede of gold to measure the citie and the gates thereof and the vvall â verse 16 And the citie is situated quadrangle-vvise and the length thereof is as great as also the bredth and he measured the citie vvith the reede for tvvelue thousand furlonges the length and height and bredth thereof be equal â verse 17 And he measured the vvall thereof of an hundred fourtie foure cubites the measure of a man vvhich is of an Angel â verse 18 And the building of the vvall therof vvas of iasper stone but the citie it self â pure gold like to pure glasse â verse 19 And the foundations of the vvall of
power to giue it otherwise See the annot â 20 23. Good workes necessarie Right inteÌtion We must vse Gods gifts Good and bad in the Church Heauen is the reward of good workes and Hel of the contrarie The Passion according to S. Matthew in these two Chapters is the Gospel at Masse vpon Palme Sunday Mr. 14 1 Lu. 22 1 TENEDRE Wenesday Mr. 14 3. Io. 12 3. ⸬ Hereby ãâã learne that the good workes of Saincts are to be recorded and set forth to their honour in the Church after their death whereof rise their holy daies and CoÌmemorations Mr. 14 10. Lu. 22 3 Mr. 14 12. MAVNDY thursday Lu. 22 7 Ps 40 10. 1. Cor. 11 24. ⸬ See the margent note Mar. 14 23. THVRSDAY night The NOCTVRNE of Mattins in the Churches Seruice answereth to this night part of our Sauiours Passion and so consequently the other Canonical houres to the rest Zach. 13 7. Io. 13 38. 10. 18 3. Io. 2 19. Dan. 7 13. To this time the LAVDES do answer in the Churches Seruice Cost vpoÌ Churches altars c. Releefe of the poore Ambros li. 2 Off. c. 2â Christ alwaies with vs in the B. Sacrament A wonderful mysterie in the Institution of the B. Sacrament The holy Eucharist is both a Sacrifice and a Sacrament Mat. 2â 2â The blessing of Christ referred to the creatures and working an effect in theÌ Consecration â Cor. 10. ãâã ãâã ãâã ãâã ãâã Transsubstantiation No figuratiue but a real presence ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã The elements after consecratioÌ called bread and wine Gen. 2. Exo. 7. Io. â De ârat Vigils and Nocturnes Do. nu â5 * Adu Vigilant ep â3 The vertue of the holy Ghost Mans infirmitie Peters teares and repentance PRIME or Hora prima in the Churches Seruice Mr. 15 1 Lu. 23 1. Io. 18 28. GOOD FRIday ⸬ This Corbana was a place about the Temple which receiued the peoples gifts or offerings See Mar. 12 v. 42. Zach. 11 12. HORA TERTIA in the Churches Seruice Io. 19 2. HORA SEXTA in the Churches Seruice Ps 21 19 Ps 21 9. Sap. 2 18. HORA NONA in the Churches Seruice HORA VESPERARVM or Euensong HORA COMPLETORII or Complin SATVRDAY called Sabbatum saââctum Horrour of conscience Desperation They that execute lawes against their coÌscience are like to Pilate Christ derided in the B. Sacrament euen as vpoÌ the Crosse Catechis Calu. Instit li. 2. 16. Caluins blasphemie Reuerent vsing of our L. Body S. Hiero. in hunc locum * to 1 CoÌcil Corporals The Gospel for the night Masse of Christes Resurrection which is now vsed to be said on Easter eue in the morning Mr. 16 1. Luc. 24 1. Io. 20 1. EASTER day Mt. 29 32. The Gospel vpoÌ Friday in Easter weeke The Gospel in the feast of the B. Trinitie In Ep. 17 Paulae Eustoch ad Marcel to 1. The holy Sepulcher and Pilgrimage therevnto Esa 11. The Catholike Church to be gathered of al Nations And Christs continual protection of the same Church In Catal. Script Ecclesiast Philo de Supplicibus In Catalogo * Naucler generat 28. THE FIRST part of this Gospel of the preparatioÌ to Christs manifestation Mal. 3 1. Esa 40 3. the prophets Mt. 3 1. ⸬ Iohns baptisme put them in hope only of remissioÌ of sinnes as a preparatiue to Christes Sacrament by which sinnes were indeede to be remitted Aug. li. 5 de bapt c. 10. Lu. 3 4. Io. 1 15. Mt. 4 1. Lu. 4 1. THE SECOND part of this Gospel of Christs manifestation Mat. 4 12. Luc. 4 14. ⸬ He doth not preach beleefe or faith only but penance also Mat. 4 18. Lu. 5 2. Mat. 4 13. Lu. 4 31 Luc. 4 32. Mat. 8 14. Luc. 4. 42. Mt. 8 2. Lu. 5 12. ⸬ Our Sauiour euen when he healed the leper by extraordinarie miraculous power would not yet breake order but sent the partie to the Priest Leu. 14 3. Confession Particular confession Iohns example of penance Baptisme in water Calu. 4. inst c. 16. The B. Trinitie Christs example of penance Solitarie contemplation Mt. 9 1. Lu. 5 18 ⸬ Our Lord is moued to be merciful to sinners by other mens faith and desires and not only by the parties owne meanes alvvay Iob. 14 4. Esa 43 25. Mt. 9 9. Lu. 5 27 Mt. 9 13 Lu. 5 32 ⸬ He foretelleth that fasting shal be vsed in his Church no lesse then in the old law or in the time of Iohn the Baptist See Mat. c. 9 15. Mt. 12 1 Lu. 6 1. 1. Re. 21 6. Leu. 24 9. ⸬ The maker of the law may abrogate or dispense wheÌ and where for iust cause it seemeth good to him The SacrameÌts to be called for in sicknes MaÌ hath power to remit sinnes Christ remitteth sinnes by the Priests ministerie Mt. 18 19. Mt. 18 18. ad Heliod ep 1. Amb. li. â off c. 28. Mt. 12 9 Lu. 6 6. ⸬ The only touching of Christs holy person or any part of his clothes or whatsoeuer belonged to him did heale al diseases Mt. 5 1. 10 1. Lu. 6 12 9 1. ⸬ See here the conceite of worldly freÌdes who thinke the Zeale of Religion madnes and therfore count them madde that are Zelous in Gods cause and for the Catholike faith and the more Zelous the more mad Mat. 12 24. Luc. 11 15. Mt. 12 46. Lu. 8 19 Sermons Seruice and praier of Heretikes The number of Twelue mystical Act. 1â Peters preeminence Mt. 1â Dissension of Heretikes Greg. li. â ep 3. Venial sinnes forgiuen after death Mt. 12 32. Spiritual kinred and busines preferred before carnal and worldly The B. Virgin without sinne Mt. 13 1. Lu. 8 4. ⸬ Such as be out of the Church though they heare and read neuer so much they cannot vnderstand Esa 6 9 Bed in 4 Marc. Lu. 8 16 ⸬ Christ came not to teach his doctrine in corners and hucker mucker as Heretikes doe but to lighten the whole world therewith Lu. 8 18 ` to you that heare Mat. 13 31. Luc. 13 19. Mt. 8 23 Lu. 8 22 God is not author of sinne but mans owne will Mt. 13. Act. ãâã 1. Cor. 3. The Church visibly increasing Christian religion wonderfully spreading Mat. 8 28. Luc. 8 26. ⸬ It is not with out mysterie that the diuels desired and Christ suffered them to enter into the swine signifying that filthy liuers be meete dwelling places for diuels Aug. tract 6 in ep Io. Mat. 9 18. Archsynagogue cheefe gouerner of a Synagogue Luc. 8 42. ` from ⸬ To Christ that can more easily raise a dead man then we can doe one that is but a sleepe death is but sleepe Aug. de verb. Do. Sâr. 44. Profane and natural men The touche of Relikes Basil in Ps 115. Scripture fondly applied to proue onely faith V. 5. By three dead are signified three kind of sinners Aug. de verb. Do. ser 44. Mt. 13 54. Lu. 4 16 Mt. 10 1 Lu. 9
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 ãâã ãâã ãâã ãâã ãâã 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 SuÌday 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 renouÌce al that euer he hath rather then forsake the Catholike faith Mt. 5 13. Mar. 9 50. Free-vvil ep 50 paâlo post princip ep 204. li. 1 cont ep Gaudent 6. 25. Heretikes may by penal lawes be coÌpelled 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 repentaÌce al spiritual men specially should folow Mat. 18 12. ⸬ This vvoman is the catholike Church vvho also coÌtinually seeketh her lost children The Gospel vpoÌ Saturday in the 2 weeke of Lent The prodigal sonne is a paâble both of the Gentils conuersion also of euery dissolute sinner peniteÌtly 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. SacrameÌt and Sacrifice of the Altar The Gospel vpoÌ the 8 SuÌday after Pentecost c ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ⸬ MaÌmon 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 heaueÌly 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 LeÌt ⸬ 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 ãâã ãâã ãâã ãâã ãâã 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 desceÌded 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 coÌming of Christ into Iewrie towardes his Passion The Gospel vpoÌ the 13 SuÌday after Pentecost Leu. 14 2. ⸬ And yet we see here it vvas not only faith but also his thankfulnes returniÌg to giue glorie to God ⸬ Vvhile they aske and looke for a temporal kingdoÌ in pompe and glorie loe their king Messias was now amoÌg theÌ whose spiritual kingdoÌ is vvithin al the faithful that haue dominioÌ ouer sinne Mt. 24 23. Mar. 13 21. ⸬ No man must ruÌne 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 ãâã 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 huÌble 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 coÌmaundements purchase life euerlasting See annot Mat. 19 16. ⸬ This is not a commaundmeÌt 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 euerlastiÌg 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. ãâã 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
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 AnÌiuersarie 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 CORâVS 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 preemineÌces of the B. SacrameÌt 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 CoÌâ Trid. Ses 21 c. 4. Cyril li. 4 c. 14 15. The effects of the B. SacrameÌt both in our body and soule Tertul. de resur âar nu 7. Li 4 c. 34. Nyss in orat catech magna The B. Sacrament is the true Manna vvater of the rocke CoÌâ Trid. Ses 21 c. 1. The vvhole grace and effect thereof in one kinde and therfore the people not defrauded ReceiuiÌg in one or both kindes iÌdiffereÌt 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 ordinaÌce coÌcerning 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 asceÌded 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 reuoltiÌg at Christs wordes proue that he spake not metaphorically as at other âimes 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 ãâã ãâã ãâã ãâã ãâã 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 MuÌday 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 amoÌg 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 coÌdemne 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 peniteÌt 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 LeÌt ⸬ 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 coÌmaundements Ro. 6 16 2 Pet. 2 19. ⸬ Man was neuer without free wil but hauiÌg 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 driuiÌg 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 * ãâã ãâã ãâã ãâã ãâã * See the preface Annot. in Apocal. â 19 4. The Gospel vpoÌ wenesday in the 4 weeke of Leât ⸬ Though many infirmities fall for sinne yet not al some coÌming 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 scaÌdal 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 ãâã ãâã ãâã ãâã ãâã ⸬ 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 ãâã ãâã ãâã ãâã ãâã ⸬ He said not this through perturbation of minde or of a passion but by way of prophecie that this figuratiue high priesthod then trimmed lâke a vvhited vvall was to be destroied vvhereas now the true priesthod of Christ was coÌt Beda in hunâ Io. Exo. 22 28. ⸬ Such prudent euasions from danger are lawful vvhich S. ChrysostoÌe calleth specially in this Apostle the wisdom of the serpeÌt as otherwise in his teaching and preaching patieÌco 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 prâdestinate 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. ãâã 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. ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ⸬ 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. ââ â2 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 hypocritâs 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 ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã b inquaÌ c ãâã ãâã ãâã ãâã ãâã Act. 8 3. c detuli sententiââ Act. 9 3. Act. 9 20. ⸬ PenaÌce often inculcated and vvorkes agreable to the same Act. 21 30. Myra ' ⸬ It may signifie the Ievves fast of the seuenth moneth SepteÌber after vvhich the nauigation vvas perilous vvinter approching c names of vvindés c Graec. Clauda c a place of quicke sandes c ãâã ãâã ãâã ãâã ãâã ⸬ 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 âod do much for the merits of Saincts in this life much more at their intercession prââr in heauen Gods prouideÌce 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 inhabitaÌts 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 straÌgers his prison and other memories of his miracles Melita c ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã 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. ãâã 1. Gods miraculous vertue in certaine countries and creatures by his Saincts 4 Reg. 2 19 S. Pauls chaines hâonoured 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. ãâã 34 Asceâ 1 Tiberij 19 Nat. ãâã 35 Asceâ 2 Tiberij 20 Nat. ãâã 36 Asceâ 3 Tiberij 29 Nat. ãâã 39 Asceâ 6 Claudij 2 Nat. ãâã 44 Asceâ 11 Claudij 9 Nat. ãâã 52 Asceâ 18 Neronis ãâã Nat. ãâã 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. âer 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
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 Seâagesme Phil. 3 5. Dou. 25 3. Act. 16 23. 14 18. 27 15. b ãâã ãâã ãâã ãâã ãâã S. Chrysostom and Theophylacte interpret it of daily conspiracie against him others of multitude of cares instaÌt vrgeÌt vpoÌ him c non vror ãâã ãâã ãâã ãâã ãâã 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 auÌcient 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 ⸬ ãâã ãâã ãâã ãâã ãâã Vvhich S. Augustine saith ep 108 is spoken here of doing great penance for heinous sinnes as Pâniâântes did in the primitiue Church So that it is not onely to repent or to amend their liues as the Protestants translate it VisioÌs haue no credite with heretikes â Machâ 15 11. The Apostles some greater then other we must sticke to the faith first ãâã âanted by miracles Deu. 19 15. ` shal knovv c Ecclesistical power to punish offenders by the ceÌsures of the Church The Epistle in a âotiâe Masse of the B. Trinitie c ãâã ãâã ãâã ãâã ãâã 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 haÌdes No shevv of learning or vertue must moue vs from the faith Preaching coÌtrarie to the saith receiued is forbidden not other preaching Traât 98 in Ioan. The Gospel is not onely in the written word of scripture but in vnwritten tradition also After-preaching ouersowing of nouelties ârgueth 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 ãâã ãâã ãâã ãâã ãâã Deu. 10 17. c See the marginal Annotation Rom. 2. v. 25. c That is in presence before them al as âeza him self expoundeth it Yet the English Bezites to the more disgracing of S. Peter translate to his face No. Test an 1580. ãâã ãâã ãâã ãâã ãâã 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 sacrameÌts 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 CouÌcel 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 coÌpared 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 GeÌtiles 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. âaul Al Catholike preachers and Pastors must communicate vvith Peter his successors The heretikes ridiculous argumeÌt 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 couÌtrie Germanie and others Gen. 15 6. Ro. 4. 3. ⸬ This faith whereby Abraham was iustified and his children the Gen. iâs beleeuing in Christ implieth al Christian vertues of which the first is faith the grouÌd foundation of al the rest and therfore here and els where often named of the Apostle Gen. ââ 3. Deu. 27 26. Abac. 2. Ro. 1. Leu. 18. Deu. 21. The Epistle vpoÌ the 13 SuÌday after Pentecost Gen. 22 18. Ro. 3 9. 11 32. Notwithstanding venial sinnes men are truely iust and may keepe the coÌmaundements 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 SuÌday in Lent Gen. 16 15. 21 2. c ãâã ãâã ãâã ãâã ãâã 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 elemeÌts 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. coÌc 1 The other
4. The protestaÌts fleshly estimation of mariage ãâã ãâã ãâã ãâã ãâã Sacramentum Col. 3 20 Exo. 20 12 Deu. 5 16. Col. 3 22 Tit. 2 9. 1 Pet. 2 8. c God leaueth no good worke vnrewarded b ãâã ãâã ãâã ãâã ãâã Deu. 10 17. The Epistle vpon the 21 Sunday after Pentecost c ãâã ãâã ãâã ãâã ãâã Eph. 2 2 ⸬ If maÌ could not be truely iust or haue iustice in him self hovv could he be clothed vvith iustice Es 59 17. 1. Thes 5 8 ⸬ S. Augustine noteth in sundrie places vpoÌ this same text that faith without charitie serueth not to saluation li. 50. ho. 7. Eph. 3. Phil. 1. v. 12. 23. 26. Phil. 2. v. 23. 24. 17. The Epistle vpon the 22 Sunday after Pentecost ` more necessarie Eph. 4 1 b ãâã ãâã ãâã ãâã ãâã A manifest proofe and euidence c ãâã ãâã ãâã ãâã ãâã ` doe heare Bishops and Priests alwais distinct functions * See Annot Tit. 1. v. 5. Ro. 12 10. The Epistle vpon Palme Sunday And vpon Holy Roode day Mai. 3. 1 Cor. 10 24. The Epistle vpon Holy Roode day Septemb. 14. And in a Votiue Masse of the Holy Crosse Heb. 2 9 Es 45 14. Ro. 14 11. ⸬ Such as haue by their preaching gained any to Christ shal ioy and glorie therein excedingly at the day of our Lord. ⸬ Pastors ought to be so zelous of the saluation of their flocke that vvith S. Paul they should offer them selues to death for the same ⸬ Many forsake their teachers vvhen they see them in bandes and prison for their faith because most meÌ preferre the vvorld before Christs glorie Caluins blasphemie agaiÌst Christs owne merites The Protestants vvill haue no reuerence done at the name of IESVS Hovv Catholikes honour the name of IESVS and other things pertaining to him Vaine securitie of saluatioÌ S. Augustine ansvvereth the obiectioÌ against free vvil Martyrdom c By allusioÌ of vvords he calleth the carnal ChristiaÌ Iews that yet boasted in the circuÌcision of the flesh concisioÌ him self the rest that circuÌcided their hart and senses spiritually the true circumcision S. Chrys Theophylact. c ãâã ãâã ãâã ãâã ãâã 2. Cor. 11 22. Act. 23 6. The Epistle for a Confessor that is not a Bishop ⸬ If S. Paul ceased not to labour still as though he vvere not sure to come to the marke vvithout continual endeuour vvhat securitie may vve poore sinners haue of Heretikes persuasions promises of securitie and saluation by onely faith c ad brauium ` vvil reueale a The Epistle vpon the 23 Sunday after Pentecost And for S. ClemeÌt Nouemb. 23. ⸬ It is a goodly thing vvhen the Pastor may so say to his flocke Neither is it any derogatioÌ to Christ that the people should imitate their Apostles life doctrine other holy men S. Augustine S. Benedict S. Dominike S. Francis Ro. 16 17. The obiection against inherent iustice ansvvered Magdeburg cent 1. li 2 c. 4. pag. 222. Double perfection here and in the life to come The heretikes folish defense of their dissensions and diuisions among them selues The difference betvvene the disagreing of auncient fathers or other Catholikes the Heretikes dissensions among them selues The spiteful vvritings of Heretikes one Secte against an other A notable place of S. Augustine ` Euodia ⸬ This Clement vvas aftervvard the 4 Pope of Rome from S. Peter as S. Hierom vvriteth according to the coÌmon supputation b The Epistle vpon the 3 Sunday in Aduent c ãâã ãâã ãâã ãâã ãâã c This reflorishing is the reuiuing of their old liberalitie vvhich for a time had been slacke dead S. Chrys ⸬ He counteth it not mere almes or a free gift that the people bestoweth on their Pastors or preachers but a certaine mutual traffike as it vvere and enterchange the one giuing spiritual the other reÌdering teÌporal things for the same c ãâã ãâã ãâã ãâã ãâã The revvard of preachers Suspitious translation S. Chrys Theodore Occum Theophyl S. Paul had no vvife Almes giuen religiously ⸬ He sheweth that the Churche and Christes Gospel should daily grovv and be spred at length through the whole world which can not stand vvith the heretikes opinion of the decay thereof so quickly after Christes time nor âgree by any meanes to their obscure Conuenticles See S. Augustine ep 80. in fine b The Epistle vpon the 24 Sunday after Pentecost c So S. Ambr. the Gr. Doctors or thus vvorthily pleasing God c. c ãâã ãâã ãâã ãâã ãâã c Many things requisite and diuers things acceptable to God beside faith ⸬ We are not onely by acceptation or imputation partakers of Christes benefites but are by his grace made worthie thereof and deserue our saluation condignely Hebr. 1 3 Io. 1 3. There is no want in Christes passions vvhich he suffred in him self as head but there is vvant in those passions of Christ vvhich he daily suffereth in his body the Church and the members thereof Ro. 8 ãâã ãâã sâr 19. de pasââ How Christs merites are applied to vs vvithout any iniurie to his death The vvorkes of one may satisfie for an other 2. Cor. 1 â Ro. 9 3. Phil. 2. 2 Tim. 4. Iob â The ground of IndulgeÌces or pardons ⸬ Heretikes do most commonly deceiue the people with eloqueÌce namely such as haue it by the gift of nature as the Heretikes of al ages had lightly al seditious persoâs vvhich dravv the vulgar sort to sedition by the allurement of their tongue Nothing saith S. Hierom. ep 2. ad Nepotian is so easie as vvith volubilitie of tongue to deceiue the vnlearned multitude which whatsoeuer it vnderstandeth not doth the more admire and wonder at the same The Apostle here calleth it ãâã ãâã ãâã ãâã ãâã persuasible speache ` in it Eph. 2 1. ` by decrees c ãâã ãâã ãâã ãâã ãâã b That is wilful or selfwilled in voluntarie religioÌ for that is ãâã ãâã ãâã ãâã ãâã whereof commeth the word folowing ãâã ãâã ãâã ãâã ãâã SuperstitioÌ v. 23. See Annot. v. 2â c ãâã ãâã ãâã ãâã ãâã That is taking subministration of spiritual life and nourishment by grace from Christ the head c ãâã ãâã ãâã ãâã ãâã Philosophie and other humane sciences hovv profitable or hurtful to the Church of God The Protestants abuse Philosophie against the B. Sacrament Schoole learning Aug. ep 59. ad Paulinum in solut 7. quast Scriptures abused by the Protestants against Christian fasting holydaies S. Paules place coÌcerning religion of Angels explicated and that the Protestants vvickedly abuse it against the due honour inuocation of Angels ãâã ãâã ãâã ãâã ãâã 4 1. Heretical translation ãâã ãâã ãâã ãâã ãâã Scripture abused against the Churches fastes * ãâã ãâã ãâã ãâã ãâã The hypocrâââcal abstineÌce of old Heretikes maketh nothiÌg against true and sincere fasting but coÌmendeth it 1 Cor. 9 27. 2 Cor. 11 27. The Epistle vpon Easter âue Eph. 5 3. c ãâã ãâã ãâã ãâã ãâã Eph. 4 22.
traÌslatioÌ to mainteine Caluins horrible blasphemie ãâã ãâã ãâã ãâã ãâã Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpoÌ the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs PassioÌ sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnationâ during their life Gen. 22 16. The Apostles forme of Catechisme and the poiÌts therof The Nouatians as al Heretikes made Scripture the grouÌd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The SacrameÌt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of meÌ the ProtestaÌts not endued vvith the Spirit vvherby the scriptures vvere giueÌ deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giueÌ as to a mere mortal maÌ as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10â 4. The Epistle for a CoÌfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblaÌce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeckâ Priesthod is proued the excelleÌcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of AbrahaÌ consequently of Leui AaroÌ Tithes He blessed Abraham Blessing a great preemineÌce specially in Priests The ful accomplishment of mans redeÌption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod ãâã ãâã ãâã ãâã ãâã External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The ProtestaÌts cauilling vpon particles agaiÌst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from AdaÌ to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã The meaning is that the absolute sacrifice of eternal redeÌption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heaueÌ continueth his priestly functioÌ stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by maÌ but by Gods ovvne hand c ãâã ãâã ãâã ãâã ãâã Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heaueÌly things spokeÌ of the Church Grace the effect of the new Testament The new TestameÌt or couenant betwene God man Luc. ãâã Scriptures abused for phaÌtastical inspirations Act. 2. Io. 14. â 12. c ãâã ãâã ãâã ãâã ãâã Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heaueÌ vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c ãâã ãâã ãâã ãâã ãâã c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes wheÌ neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redeÌption of sinne by Christ c ad exhaurienda peccata Relikes They coÌtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redeÌption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatioÌ being only against the errour of the Iewes coÌcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumeÌt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondeÌce of vvordes in dedicating both TestameÌts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily
the Gentiles to be innumerable c The elect of the Gentiles ⸬ Boughes of the palme tree be tokens of triumph and victorie The Epistle for many Martyrs The glorie of Martyrs Esa 49 10. Es 25 8. Apo. 21 4. THE 4 VISION ⸬ The Priest standing at the altar praying offering for the people in the time of the high mysteries Christ him self also being present vpon the altar is a figure of this thing therevnto he alludeth c If this be S. Michael or any Angel and not Christ him self as some take it Angels offer vp the praiers of the faithful as the 24 Elders did chap. 5. for this vvvord Saincts is taken here for the holy persons on earth as often in the Scripture though it be not against the Scriptures that the inferior Sainct or Angel in heaueÌ should offer their praiers to God by their superiors there But hereby vve coÌclude against the Protestants that it derogateth not from Christ that Angels or Saincts offer our praiers to God as also it is plaine of Raphael Tob. 12 12. Most vnderstand al this of Heretikes ⸬ The fall of an Arch heretike as Arius Luther Caluin out of the Church of God Which haue the key of Hel to open bring forth al the old condemned heresies buried before in the depth c Innumerable peây heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes ãâã ãâã ãâã ãâã ãâã In English Destroier c Pagans Infidels and sinful impenitent Catholikes must be condemned also ⸬ This phrase being the like both in greeke and latin signifieth such sorowful penal repentance as causeth a man to forsake his former sinnes and depart from them ãâã ãâã ãâã ãâã ãâã See the same phrase c. 2 21 22. Act. â v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herât translation CHRIST the valiant Angel is here described ` pillers ⸬ Many great mysteries and truthes are to be preserued in the Church vvhich for causes knovven to Gods prouidence are not to be vvritten in the booke of holy Scripture Dan. 12 7. c This vvas the maner of taking an othe by the true God as ãâã 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌmauÌdeth workes of penance and suffering of tribulatioÌs ⸬ Three yeres and a halfe vvhich is the time of Antichrists reigne and persecution ⸬ The great Antichrist c He meaneth Hierusalem named Sodom and Aegypt for the imitatioÌ of theÌ in wickednes So that we see his cheefe reigne shal be there though his tyrannie may extend to al places of the vvorld ⸬ The wicked reioyce vvhen holy men are executed by the tyrants of the vvorld because their life and doctrine are hurdenous vnto them ⸬ The kingdoÌ of this world vsurped before by Satan Antichrist shal aftervvard be Christes for euer ⸬ To repay the hire or wages for so both the Greeke vvord and the latin signifie due to holy men proueth against the protestaÌts that they did truely merite the same in this life Enoch Elias yet aliue shal preach in the time of Antichrist THE 3 PART ⸬ This is properly principally spoken of the Church and by allusion of our B. Lady also The Dragons incredulous persecuting multitude and Antichrist the cheefe head thereof c The great Diuel Lucifer ⸬ The spirites that fall from their first state into Apostasie vvith him and by his meanes c The Diuels endeuour agaiÌst the Churches children and specially our B. Ladies onely sonne the head of the rest Ps 2 9. Apoc. 2 27. ⸬ Vvhen the Angels or vve haue the victorie vve must knovv it is by the bloud of Christ and so al is referred alvvaies to him ⸬ This often insinuatioÌ that Antichrists reigne shal be but three yeres a halfe Dan. 7 25. Apoc. 12 2. 3. in this chap. v. 6. c. 13 5. proueth that the heretikes be excedingly blinded vvith malice that hold the Pope to be Antichrist who hath ruled so many ages The Church shal flee as to a desert in Antichrists time but not decay or be vnknowen no not for so short a time S. Michael fighting vvith the dragon Antichrists atteÌpts to draw from the true faith ⸬ They that now folow the simplest grossest heretikes that euer were without seeing miracles vvould then much more folow this great seducer working miracles ⸬ No heretikes euer liker Antichrist theÌ these in our daies specially in blasphemies against Gods Church Sacraments Saincts ministers and al sacred thinges Apoc. 3. 5 Gen. 9 6 Mt. 26 52. ⸬ An other false prophet inferior to Antichrist shal vvorke vvonders also but al referred to the honour of his maister Antichrist So doth Caluin other Arch-heretikes peruert the world to the honour of Antichrist and so do their scholers also for the honour of them Many mysteries expounded Great persecution by Antichrist and his ministers Their blessednes that continue coÌstant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ ãâã ãâã ãâã ãâã ãâã The ProtestaÌts by abolishing of Christes image crosse and irreuereÌce to the name IESVS make a ready vvay to the honour of Antichrist Io. 14 29. Antichrists name secrete Antichrist shal be one special man and of a peculiar name The Pope can not be Antichrist Al scaming of letters to expresse Antichrists name is vncertaine Irem li. 5 in fine The Epistle vpoÌ S. Innocents day in Christmas ⸬ Christ and the same number of elect that were signed chap. 7. ` learne ãâã ⸬ One state of life more excelleÌt then an other and virgins for their puritie passing the rest alwaies accompanying Christ according to the Churches hymne out of this place Quecunque pergis virgines sequuntur c. c This the Church applieth to the holy Innocents that died first for Christ Ps 145. Act. 14. Esa 21. ⸬ The citie of the diuel which is the vniuersal societie of the wicked misbeleuers il liuers in the vvorld Ier. 51. Apo. 18. ⸬ The great damnatioÌ that shal folovv them that forsake Christ the Church worship Antichrist or his image ⸬ Faith is not ynough to saluatioÌ without fulfilling of Gods coÌmauÌdements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c ãâã ãâã ãâã ãâã ãâã lacuÌ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` ãâã ãâã ãâã ãâã ãâã Photius in Lexico THE 4 PART Of the 7 last plagues final damnatioÌ of the vvicked The tribulations about the day of iudgement c Baptisme ⸬ The song of Moyses and Christ is the new TestameÌt and the old ` Saincts THE EIETH VISION linen ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ⸬
The great reuenge that God vvil doe at the later day vpon the persecutors of his Saincts ⸬ The desperate and damned persons shal blaspheme God perpetually vvhich shal be such onely as do not repent in this life c See chap. 9. v. 20 in the margent ⸬ The dragon is the Diuel the beast Antichrist or the societie wherof he is head the false-prophet either Antichrist him self or the companie of Heretikes and seducers that folovv him ` issue forth three Apoc. 3. 2 Cor. 5 3. c The hil of theaues by S. Hieroms interpretation ⸬ The citie or coÌmonvvealth of the vvicked deuided into three partes into infidels Heretikes and euil Catholikes This citie is here called BabyloÌ vvhereof see the Annorat vpon the next chapter v. 5. Ier. 25 15. ⸬ The final damnation of the vvhole companie of the reprobate called here the great vvhoore c These many vvaters are many peoples v. 15. ⸬ It signifieth the short reigne of Antichrist vvho is the cheefe horne or head of the beast ⸬ Some expound it of ten smal kingdoms into which the Romane Empire shal be deuided vvhich shal al serue Antichrist both in his life and a litle after ` doe 1 Tim. 6 15. Apo. 19 16. ⸬ Not forcing or mouing any to folow Antichrist but by his iust iudgement for punishment of their sinnes permitting theÌ to beleeue and coÌsent to him The ProtestaÌts here vvil needs haue BabyloÌ to be Rome but not in S. Peters epistle By Babylon according to al the fathers is signified partly the whole societie of the wicked partly the citie of Rome only in respect of the terrene heathenish state of them that persecuted the Church li. aduers Iudan The Church of Rome is neuer called Babylon Ro. 1. Mysterie This woman signifieth al persecutors of saincts Putting heretikes to death is not to shede the bloud of saincts The Protestants madnes in expounding the 7 hilles of Rome the Angel himself expounding it otherwise Vvhat is the eight beast The double interpretation of Babylon Apo. 14 8. c ãâã ãâã ãâã ãâã ãâã ⸬ The measure of paines damnation according to the wicked pleasures or vnlawful delites of this life which is a fore sentence for such people as turne their whole life to ââst and riot Es 47 8 ⸬ Kings and Marchants are most encombered dangered and drovvned in the pleasures of this vvorld vvhose vvhole life traficke is if they be not exceding vertuous to finde varietie of earthly pleasures Vvho seing once the extreme end of their ioyes and of al that made their heauen here to be turned into paines damnation eternal then shal houle vveepe to late c The Angels and al Saincts shal reioyce and laude âod to see the wicked confounded and Gods iustice executed vpon their oppressors persecutors and this is that vvhich the Martyrs praied for chap. 6. Ier. 51. 63. ⸬ By this it seemeth cleere that the Apostle meaneth not any one citie but the vniuersal companie of the reprobate vvhich shal perish in the day of iudgement the old prophets also naming the vvhole nuÌber of Gods enemies mystically Babylon as Ierem. â 52. The Epistle for many martyrs ALLELVIA ⸬ This often repeating of Allelu-ia in times of reioycing the Church doth folow in her Seruice ⸬ At this day shal the whole Church of the elect be finally perfectly for euer ioyned vnto Christ in mariage inseparable Mat. 22 Lu. 14 ⸬ That is the feast of eternal life prepared for his spouse the Church Apoc. 22. 9. Es 63 1. c The second person in Trinitie the Sonne of the Vvord of God vvhich vvas made flesh Io. 1. Apoc. 2 27. Apo. 17 14. ⸬ Euen according to his humanitie also ãâã ãâã ãâã ãâã ãâã Amen Alleluia not translated Alleluia often vsed in the Church specially in Easter time Epist ad Ian. c. 17. c. 15. It signifieth more then as the Protestants traÌslate it praise ye the lord âPalse translation Amen and Alleluia should not be translated into vulgar tongues Al nations in the primitiue Church sang Amen and Alleluia The ProtestaÌts profane this vvord by translating it and diminish the signification thereof Psal 136. IustificatioÌs are good vvorkes not as the effectes of saith iustifying but because them selues also with faith iustifie a man Beza S. Iohns adoring of the Angel explicated against the protestaÌts abusing the same The ProtestaÌts are reâelled by their ovvne reason S. Iohn erred only in the person mistaking the Angel to be Christ him self and so adoring him as God Apoc. c. 1. Esa 9 in Graco Malac. 3. S. Iohn sinned not in this adoration An other explication of this place The ProtestaÌts by conference of Scriptures might finde âeligious adoratioÌ of creatures Aug. de vera relig c. 55. Three points herein examined and proued by Scriptures ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Ps 5. 137. 1 Religious vvorship of creatures Dan. 6. 3 Reg. 8. Ios 7. Ps 98. 131. 2 The same is called adoration 3 Falling prostrat before the persons or things adored Gen. 18. Exod. 3. Iosue 5. Adoring of Angels Adoring of Prophets and holy persons Dan. 2. * or Iaddus 4 Reg. 4. Iudith 13. See in S. Augustine li. 20. de Ciuit. c. 7. 8. seq the exposition of this chapter ⸬ Quid in millenariâ numero nisi ad proferandam nouam sobolem perfecta vniuersitas praesâita generationis exprimââ ãâã hinc per ãâã dicitur It regnabunt cuÌ ãâã âillâ aânis ãâã regnum sancta Ecclesia vniuersitatis perfâcâione soâiidatur D. Gregor li. 9. Moral c. 1. ⸬ S. Augustine thinketh that these do not signifie any certaine natioÌs but al that shal then be ioyned vvith the Diuel and Antichrist against the Church li. 20. de Ciuit. c. 11. See S. Hierom in Exech li. 11. Ezec. 38 14. 39 2. See S. Hierom in Exech li. 11. THE 6 VISION ⸬ They shal then be new not the substaÌce but the shape chaÌged 2 Pet. 3. See S. Augustine li. 20. de Ciuit. c. 14. c The bookes of mens conscieÌces where it shal plainely be read vvhat euery mans life hath been Apoc. 3 5. 21 27. ⸬ Such as doe no good workes if they haue age and time to doe them are not found in the booke of life Bishops consistories iudicial power 1. Cor. 5. During a thousand yeres that is the time ofthis militant Church saints reigne vvith Christ in soule only The rest are dead and damned in soule during the same time The first resurrection of the soule only Priests some proprely so called some vnproprely 1. Pet. â The binding and loosing of Satan explicated by S. Augustine The short reigne of Antichrist Millenarij or Chiliastâ The Scriptures hard By S. Augustines foresaid explication is eurdently deduâed against the ProtestaÌts that the Churche can not erre and that the Pope can not possibly be Antichrist An inuincible demoÌstration Mat. 24. Lu. 18 8. The campâ of Saincts is the Catho Church through the vvorld As novv Heretikes in particular countries so Antichrist shal persecute the Churches of al nations Vvhat is meanâ by fire from heauen The booke of euery mans workes opened in the day of iudgement THE 5 PART The final glorificatioÌ of the Church Esa 63 17. 66 21. The Epistle vpon the dedication of a Church 2 Pet. 3 13. c The Church triumphant ⸬ This tabernacle is Christ according to his humanitie Es 25. 8. Apoc. 7 17. c This happie day shal make an end of al the miseries of this mortalitie ` because the Esa 43 19. Apoc. 1 8. 22 13. ⸬ He that hath the victorie against sinne in the Church militant shal haue his revvard in the triumphant c Al that commit mortal sinnes and repent not shal be damned THE 7 AND LAST VISION ⸬ The glorie of the Church triumphant c The names of the Patriarches and Apostles honorable and glorious in the triumphant Church ⸬ See S. Hierom ep 17. touching this description of the heauenly Hierusalem vvhich is the Church triuÌphaÌt teaching that these things must be taken spiritually not carââally ⸬ Al external sacrifice which now is necessarieâdutie of the faithful shal then cease and therfore there shal neede no material temple Esa 60 19 Es 60 3. Esa 60 11. ⸬ None not perfectly cleaÌsed of their suânes can enter into this heauenly Hieruselem Apo. 20 12. The state of glorified bodies â â² vvater of life ⸬ Christ is our tree of life in the Church by the B. Sacramé in heauen by his visible presence and influence of life euer lasting both to our bodies and soules of vvâoÌ Salomon saith The tree of life to al that apprâheâd him Prou. 3. Apo. 21. Esa 60 THE CONCLVSION Apo. 19 10. ⸬ You see it is al one to adore before the feete of the angel to adore the Angel though to adore him âe not expressed as in the 19 chap. See the anÌotatioÌ there v. 10. c Man by Gods grace doing good workes doth increase his iustice ⸬ Heauen is the reward hire repaiment for good workes in al the Scriptures yet the aduersaries wil not see it Ro. 2 6. Apo. 21 6. 1 8. Es 55 1. The curse agaiÌst adding or diminishing is against Heretikes not Catholike expositours A breefe petitioÌ vnto IESVS Christ to come quickly as S. Iohn here speaketh and to iudge the cause of Catholikes Protestants * The Epistles omitted are taken out of the Old TestameÌt â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â â
time â verse 10 And in time he sent to the husbandmen a seruant that they should giue him of the fruit of the vineyard Vvho beating him sent him avvay emptie â verse 11 And againe he sent an other seruant But they beating him also and reprochfully abusing him sent him avvay emptie â verse 12 And againe he sent the third vvho vvounding him also cast him out â verse 13 And the lord of the vineyard said Vvhat shal I doe I vvil send my beloued sonne perhaps vvhen they shal see him they vvil reuerence him â verse 14 Vvhom vvhen the husbandmen savv they thought vvithin them selues saying This is the heire let vs kil him that the heritage may be ours â verse 15 And casting him forth out of the vineyard they killed him Vvhat therfore vvil the Lord of the vineyard doe to them â verse 16 He vvil come and vvil destroy these husbandmen and vvil giue the vineyard to others Vvhich they hearing said to him God forbid â verse 17 But he beholding them said Vvhat is this then that is vvritten The stone vvhich the builders reiected the same is become into the head of the corner â verse 18 Euery one that falleth vpon this stone shal be quashed and vpon vvhom it shal fall it shal breake him to pouder â verse 19 And the cheefe Priests and Scribes sought to lay handes vpon him that houre and they feared the people for they knevv that he spake this similitude to them â verse 20 * And watching they sent spies which should feine them selues iust that they might take him in his talke and deliuer him to the principaltie and povver of the Praesident â verse 21 And they asked him saying Maister vve knovv that thou speakest and teachest rightly and thou doest not accept person but teachest the vvay of God in truth â verse 22 Is it lavvful for vs to giue tribute to Caesar or no â verse 23 But considering their guile he said to them Vvhy tempr you me â verse 24 Shevv me a penie Vvhose image hath it and inscription They ansvvering said Caesars â verse 25 And he said to them Render therfore the things that are Caesars to to Caesar and the things that are Gods to God â verse 26 And they could not reprehend his vvord before the people and marueiling at his ansvver they held their peace â verse 27 * And there came certaine of the Sadducees vvhich denie that there is a resurrection and they asked him â verse 28 saying Maister Moyses gaue vs in vvriting * If a mans brother die hauing a vvife and he haue no children that his brother take her to vvife and raise vp seede to his brother â verse 29 There vvere therfore seuen brethren and the first tooke a vvife and died vvithout children â verse 30 And the next tooke her and he died vvithout children â verse 31 And the third tooke her In like maner also al the seuen and they left no seed and died â verse 32 Last of al the vvoman died also â verse 33 In the resurrection therfore vvhose vvife shal she be of them sithens the seuen had her to vvife â verse 34 And IESVS said to them The children of this vvorld marrie and are giuen in mariage â verse 35 but they that â³ shal be counted vvorthie of that vvorld and the resurrection from the dead neither marrie nor take vviues â verse 36 neither can they die any more for they are â³ equal to Angels and they are the sonnes of God seeing they are the sonnes of the resurrectioÌ â verse 37 But that the dead rise againe Moyses also shevved beside the bush as he calleth the Lord The God of Abraham and the God of Isaac and the God of Iacob â verse 38 For God is not of the dead but of the liuing for al liue to him â verse 39 And certaine of the Scribes ansvvering said to him Maister thou hast said vvel â verse 40 And further they durst not aske him any thing â verse 41 But he said to them * Hovv say they that Christ is the sonne of Dauid â verse 42 and Dauid him self saith in the booke of psalmes The Lord said to my Lord Sit on my right hand â verse 43 til I put thine enemies the foote stoole of thy feete â verse 44 Dauid then calleth him Lord and hovv is he his sonne â verse 45 And al the people hearing him he said to his Disciples â verse 46 * Bevvare of the Scribes that vvil vvalke in robes and loue salutations in the market-place and the first chaires in the synagogs and the cheefe roomes in feastes â verse 47 vvhich deuoure vvidovves houses feining long praier These shal receiue greater damnation ANNOTATIONS CHAP. XX. ââ Shal be counted vvorthie This truth and speach that good men be vvorthy of heauen is according to the Scriptures and signifieth that mans vvorkes done by Christs grace do condignely or vvorthely deserue eternal ioy as Sap. 3. God proued them and found them vvorthy of him self and Mat. 10. He that loueth his father more then me is not vvorthy of me and Colos 1 That you may vvalke vvorthy of God and most plainly Apoc. 3. They shal vvalke vvith me in vvhite because they are vvorthy as of Christ c. 1 Thou art vvorthy o Lord to receiue glorie c. And that to be counted vvorthie and to be vvorthie is here al one it is plaine by the Greeke vvord vvhich S. Paul vseth so as the aduersaries ovvne English Testaments do testifie reading thus Hebre. 10. Of hovv much sorer punishment shal he be vvorthie vvhich c. And it must needes signifie because men for sinnes are not only counted but are in deede vvorthie of punishment as them selues do graunt They do greatly therfore forget them selues and are ignorant in the Scriptures and knovv not the force nor the valure of the grace of God which doth not onely make our labours grateful to God but worthie of the reward which he hath prouided for such as loue him See the Annot. 2 Thess 1 5. â6 Equal to Angels Saincts of our kinde now in their soules and after their resurrection in body and soule together shal be in al things equal to Angels and for degree of blisse many Saincts of greater merite shal be aboue diuers Angels as S. Iohn Baptist the Apostles and others and our B. Lady aboue al the orders of holy spirits in dignitie and blisse and no maruel our nature by Christ being so highly exalted aboue al Angels CHAP. XXI He commendeth the poore vvidovv for her tvvo mites aboue al. 5 Hauing said that the Temple shal be quite destroied 7 he foretelletb first many things that shal goe before 20 then a signe also vvhen it is neere after vvhich shal come the destruction it self in most horrible maner vvithout hope of restitution vntil al Nations of the Gentils be gathered into his Church in
the very end of the vvorld 25 And then vvhat signes shal come of the last day terrible to the vvorld 28 but comfortable to vs of his Church 34 so that vve be alvvaies vvatchful verse 1 AND beholding he savv them that did cast their giftes into the treasurie riche persons â verse 2 And he savv also a certaine poore vvidovv casting tvvo brasse mites â verse 3 And he said Verely I say to you that this poore vvidovv hath cast more then al. â verse 4 For al these of their aboundance haue cast into the giftes of God but she â³ of her penurie hath cast in al her liuing that she had â verse 5 And certaine saying of the temple that it vvas adorned vvith goodly stones and donaries he said â verse 6 These things vvhich you see * the daies vvil come vvherein there shal not be left a stone vpon a stone that shal not be destroied â verse 7 And they asked him saying Maister when shal these things be and vvhat shal be the signe vvhen they shal begin to come to passe â verse 8 Vvho said See you be not seduced for many vvil come in my name saying that I am he and the time is at hand goe not therfore after them â verse 9 And vvhen you shal heare of vvarres and seditions be not terrified these things must first come to passe but the end is not yet by and by â verse 10 Then he said to them Nation shal rise against nation and kingdom against kingdom â verse 11 And there shal be great earth-quakes in places and pestilences and famines and terrours from heauen and there shal be great signes â verse 12 But before al these things they vvil lay their hands vpon you and persecute you deliuering you into synagogs and prisons dravving you to kings and presidents for my name â verse 13 and it shal happen vnto you for testimonie â verse 14 Lay vp this therfore in your hartes not to premeditate hovv you shal ansvver â verse 15 For I vvil giue you mouth and vvisedom vvhich al your aduersaries shal not be able to resist and gaine say â verse 16 And you shal be deliuered vp of your parents and brethren and kinsemen frendes and they vvil put to death of you â verse 17 And you shal be odious to al men for my name â verse 18 and a heare of your head shal not perish â verse 19 In your patience you shal possesse your soules ⢠â verse 20 And vvhen you shal see Hierusalem compassed about vvith an armie then knovv that the desolation thereof is at hand â verse 21 then they that are in Ievvrie let them flee to the mountaines and they in the middes thereof let them depart and they in the countries let them not enter into it â verse 22 for these are the daies of vengeance that al things may be fulfilled that are vvritten â verse 23 But vvo to them that are vvith childe and that giue sucke in those daies for there shal be great affliction vpon the land and vvrath on this people â verse 24 And they shal fall by the edge of the svvord and shal be led captiue into al nations and Hierusalem shal be troden of the Gentiles til the times of nations be fulfilled â verse 25 * â And there shal be signes in the sunne and the moone and the starres and vpon earth distresse of nations for the confusion of the sound of sea and vvaues â verse 26 men vvithering for feare and expectation vvhat shal come vpon the vvhole vvorld for the povvers of heaueÌ shal be moued â verse 27 and then they shal see the Sonne of man comming in a cloude vvith great povver and maiestie â verse 28 But vvhen these things begin to come to passe looke vp and lift vp your heades because your redemption is at hand â verse 29 And he spake to them a similitude See the figtree and al trees â verse 30 Vvhen they novv budde forth fruite out of them selues you knovv that summer is nigh â verse 31 So you also vvhen you shal see these things come to passe knovv that the kingdom of God is nigh â verse 32 Amen I say to you that this generation shal not passe til al be done â verse 33 Heauen and earth shal passe but my vvordes shal not passe ⢠â verse 34 And looke vvel to your selues lest perhaps your hartes be ouercharged vvith surfetting and drunkeÌnesse and cares of this life and that day come vpon you sodenly â verse 35 For as a snare shal it come vpon al that sit vpon the face of al the earth â verse 36 Vvatch therfore praying at al times that you may be accounted vvorthie to escape al these things that are to come and to stand before the Sonne of man â verse 37 And the daies he vvas teaching in the temple but the nightes going forth he abode in the mount that is called Oliuet â verse 38 And al the people in the morning vvent vnto him in the temple to heare him ANNOTATIONS CHAP. XXI 4. Of her penurie To offer or giue almes of our superfluites is not so acceptable nor meritorious as to bestow some of that which is of our necessarie prouision and which we may hardly spare from our selues for that procedeth of greater zeale vvil and intention which be more respected of God then the substance of the gift CHAP. XXII Iudas doth sell him to the Ievves 7 After the old Paschal 19 he giueth to his disciples the bread of life in a mystical sacrifice of his body and bloud for an euerlasting comemoration of his Passion 21 He couertly admonisheth the traitour 24 Against their ambitious contention he shevveth them that the maioritie of any among them in this vvorld is for their seruice as his ovvne also vvas 28 and hovv he vvil exalt them al in the vvorld to come 31 foretelling Peter the singular priuilege of his faith neuer failing 33 and his three negations 35 and hovv they shal al now be put to their shiftes 39 And that night after his praier with svveating of bloud 43 he is taken of the Ievves men Iudas being their captaine yet shevving them both by miracle and vvord that they could doe nothing vnto him but by his ovvne permission 54 Then in the cheefe Priestes house he is thrise denied of Peter 63 shamefully abused of his keepers 66 and in the morning impiously condemned of their Councel for confessing him self to be the Sonne of God verse 1 AND the festiual day of the Azymes approched vvhich is called Pasche â verse 2 and the cheefe Priests and the Scribes sought hovv they might kil him but they feared the people â verse 3 And Satan entred into Iudas that vvas surnamed Iscariote one of the Tvvelue â verse 4 And he vvent and talked vvith the cheefe Priests and the Magistrates hovv he might betray him
Antichrist or before shal refuse to obey the same but for that neere to the time of Antichrist and the consummation of the vvorld there is like to be a great reuolt of kingdoms peoples and Prouinces from the open external obedience and communion thereof Vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages resisting hating the Seate of Peter vvhich they called cathedram pestilentia the chaire of pestilence * in S. Augustines daies because it is Christes fort erected against Hel gates and al Heretikes and being novv vvonderfully increased by these of our daies the next precursors of Antichrist as it may seeme shal be fully atchieued a litle before the end of the vvorld by Antichrist him self though euen then also vvhen for the fevv daies of Antichristes reigne the external state of the Romane Church and publike entercourse of the faithful vvith the same may cease yet the due honour and obedience of the Christians tovvard it and communion in hart vvith it and practise thereof in secrete and open confessing thereof if occasion require shal not cease no more then it doth novv in the Christians of Cypres and other places vvhere open entercourse is forbidden This is certaine and vvonderful in al vvise mens eies and must needes be of Gods prouidence a singular prerogatiue that this Seate of Peter standeth vvhen al other Apostolike Sees be gone that it stood there for certaine ages together vvith the secular seate of the Empire that the Popes stood vvithout vvealth povver or humane defense the Emperours knovving vvitting and seeking to destroy them and putting to the svvord aboue thirtie of them one after an other yea and being as much afraid of them as if they had been amuli imperij Competitors of their Empire as S. Cyprian noteth epist 52 ad Antonianum num 3 of S. Cornelius Pope in his daies and Decius then Emperour againe that the Emperours aftervvard yelded vp the citie vnto them continuing for al that in the Emperial dignitie still that the successors of those that persecuted them laid dovvne their crovvnes before their Seate and sepulcres honouring the very memories and Relikes of the poore men vvhom their predecessors killed that novv vvel neere these 1600 yeres this Seat standeth as at the beginning in continual miserie so novv of long time for the most part in prosperitie vvithout al mutation in effect as no other kingdom or State in the vvorld hath done euery one of them in the said space being manifoldly altered It standeth vve say al this vvhile to vse S. Augustines vvordes de vtil cred c. 17. Frustra circumlatrantibus haereticis the Heretikes in vaine barking about it not the first Heathen Emperours not the Gothes and Vandals not the Turke not any sackes or massakers by Alaricus Gensericus Attila Borbon and others not the emulation of secular Princes vvere they kings or Emperours not the Popes ovvne diuisions among them selues and manifold difficulties and dangers in their elections not the great vices vvhich haue been noted in some of their persons noâ al these nor any other endeuour or scaÌdal could yet preuaile against the See of Rome nor is euer like to preuaile til the end of the vvorld dravv neere at vvhich time this reuolt here spoken of by the Apostle may be in such sort as is said before and more shal be said in the Annotations next folovving â The man of sinne There vvere many euen in the Apostles time as vve see by the 4 Chapter of S. Iohns first epistle and in the vvritings of the auÌcient fathers that vvere forerunners of Antichrist and for impugning Christes truth and Church vvere called antichristes vvhether they did it by force and open persecution as Nero and others either Heathen or Heretical Emperours did or by false teaching and other deceites as the Heretikes of al ages in vvhich common and vulgar acception S. Hierom saith al belonged to Antichrist that vvere not of the communion of Damasus then Pope of Rome Hiero. ep 57 ad Damas and in an other place al that haue nevv names after the peculiar calling of Heretikes as Arians Donatistes and as vve say novv Caluinistes Zuinglians c. al such saith he be Antichristes Dial. cont Lucifer c. 9. Yea these later of our time much more then any of the former for diuers causes vvhich shal aftervvard be set dovvne Neuerthelesse they nor none of them are that great Aduersarie enemie and impugner of Christ vvhich is by a peculiar distinction and special signification named the Antichrist 1 Io. 2. and the man of sinne the sonne of perdition the Aduersarie described here els vvhere to oppose him self directly against God our Lord IESVS CHRIST The Heathen Emperours vvere many Turkes be many Heretikes haue been and novv are many therfore they can not be that one great Antichrist vvhich here is spoken of and vvhich by the article alvvaies added in the Greeke is signified to be one special and singular man as his peculiar direct opposition to Christs person in the 5 chapter of S. Iohns Gospel v. 43 the insinuation of the particular stocke and tribe vvhereof he should be borne to wit of the Ievves for of them he shal be receiued as their Massias Io. 5. v. 43. and of the tribe of Dan. Ireâ li. 5. Hieron com in c. 11 Dan. August q. in Ios q. 22 the note of his proper name Apoc. 13 the time of his appearing so neere the vvorldes end his short reigne his singular vvast and destruction of Gods honour and al religion his feined miracles the figures of him in the Prophets and Scriptures of the nevv old Testament al these many other arguments proue him to be but one special notorious Aduersarie in the highest degree vnto vvhom al other persecutors Heretikes Atheistes and vvicked enemies of Christ and his Church are but members and seruants And this is the most common sentence also of al auÌcient fathers Onely Heretikes make no doubt but Antichrist is a vvhole order or succession of men vvhich they hold against the former euident Scriptures and reasons onely to establish their folish and vvicked paradoxe that Christes cheefe Minister is Antichrist yea the vvhole order Vvherein Beza specially pricketh so high that he maketh Antichrist euen this great Antichrist to haue been in S. Paules daies though he vvas not open to the vvorld Vvho it should be except he meane S. Peter because he vvas the first of the order of Popes God knovveth And sure it is except he vvere Antichrist neither the vvhole order nor any of the order can be Antichrist being al his lavvful successors both in dignitie and also in truth of Christes religion Neither can al the Heretikes aliue proue that they or any of them vsed any other regiment or iurisdiction Ecclesiastical in the Church or forced the people to any other faith or vvorship of God then Peter him self did preach and
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 ChristeÌdom 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 digniâie 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 Sâyrna Pergamus and Thyatira praising them that had not admitted the doctrine of the Heretikes called Nicolaâta 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 â³ holdeth the seuen starres in his right hand vvhich vvalketh in the middes of the seuen candlestickes of gold â verse 2 I knovv â³ 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 â verse 3 and thou hast patience and hast borne for my name and hast not fainted â verse 4 But I haue against thee a fevv thinges bicause thou hast left thy first charitie â 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 â³ vvil moue thy candlesticke out of his place vnlesse thou doe penance â verse 6 but this thou hast â³ because thou hatest the factes â³ of the Nicolaïtes vvhich I also hate â 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 â verse 8 And to the Angel of the Church of Smyrna vvrite Thus saith * the first and the last vvho vvas dead and liueth â 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 â 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 â 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 â verse 12 And to the Angel of the Church of Pergamus vvrite Thus saith he that hath the sharpe tvvo edged svvord â 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 â verse 14 But I haue against thee a fevv thinges because thou hast there them that hold the doctrine of Balaam vvho taught Balac â³ to cast a scandal before the children of Israel to eate and commit fornication â verse 15 so hast thou also them that hold the doctrine of the Nicolaïtes â 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 â verse 17 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercoÌmeth 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 â 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 â verse 19 I knovv thy vvorkes and faith and thy charitie and ministerie and thy patience and thy last vvorkes moe then the former â verse 20 But I haue against thee a fevv thinges because thou permittest â³ 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 â verse 21 And I gaue her a time that she might do penance and â³ she vvil not repent from her fornication â verse 22 Behold I vvil cast her into a bedde and â³ they that commit aduoutrie vvith her shal be in very great tribulation vnlesse they do penance from their vvorkes â 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 â 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 â verse 25 Yet that vvhich you haue hold til I come â verse 26 And he that shal ouercome and keepe my vvorkes vnto the end â³ I vvil giue him povver ouer the nations â verse 27 and * he shal rule them vvith a rod of yron and as the vessel of a potter shal they be broken â verse 28 as I also haue receiued of my father and I vvil giue him the morning starre â 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