vvhich is giuen vs. ⊢ ✠verse 6 For vvhy did Christ vvhen vve as yet vvere vveake according to the time die for the impious ✠verse 7 For scarse for a iust man doth any die for perhaps for a good man durst some man die ✠verse 8 But God commendeth his charitie in vs because vvhen as yet vve vvere sinners Christ died for vs. ✠verse 9 Much more therfore now being iustified in his bloud shal vve be saued from vvrath by him ✠verse 10 For if vvhen vve vvere enemies vve vvere recoÌ„ciled to God by the death of his Sonne much more being reconciled shal vve be saued in the life of him ✠verse 11 And not only this but also vve glorie in God through our Lord IESVS Christ by vvhom novv vve haue receiued reconciliation ✠verse 12 Therfore as ″ by one man sinne entred into this vvorld and by sinne death and so vnto al men death did passe in vvhich al sinned ✠verse 13 For euen vnto the Lavv sinne vvas in the world but sinne was not imputed when the law was not ✠verse 14 But death reigned from Adam ″ vnto Moyses euen on them also that sinned not after the similitude of the preuarication of Adam vvho is a figure of him to come ✠verse 15 But not as the offence so also the gift for if by the offence of one many died much more the grace of God and the gift in the grace of one man IESVS Christ hath abounded vpon many ✠verse 16 And not as by one sinne ' so also the gift for iudgemeÌ„t in deede is of one to condemnatioÌ„ but grace is of many offences to iustificatioÌ„ ✠verse 17 For if in the offeÌ„ce of one death reigned by one much more they that receiue the aboundance of grace and of donation of iustice shal reigne in life by one IESVS Christ ✠verse 18 Therfore as by the offence of one vnto al men to condemnation so also by the iustice of one vnto al men to iustification of life ✠verse 19 For as by the disobedience of one man many vvere made sinners so also by the obedience of one many shal be made iust ✠verse 20 But the Lavv entred in that sinne might abound And vvhere sinne abounded grace did more abound ✠verse 21 that as sinne reigned to death so also grace may reigne by iustice to life euerlasting through IESVS Christ our Lord. ANNOTATIONS CHAP. V. 1. Let vs haue Vvhether vve read Let vs haue peace as diuerse also of the Greeke Doctors Chrysost Orig. Theodor. Oâ—â—um Theophyl doe or We haue peace it maketh nothing for the vaine securitie and infallible certaintie vvhich our Aduersaries say euery man ought to haue vpon his presumed iustification by faith that him self is in Gods fauour and sure to be saued peace tovvards God being here nothing els but the sincere rest tranquillitie and comfort of minde and conscience vpon the hope he hath that he is reconciled to God Sure it is that the Catholike faith by vvhich and none other men be iustified neither teacheth nor breedeth any such securitie of saluation And therfore they haue made to them selues an other faith vvhich they call Fiduciaâ— quite vvithout the compasse of the Creede and Scriptures 2. Accesse through faith Iustification implieth al grace and vertues receiued by Christes merites but the entrance and accesse to this grace and happy state is by faith because faith is the ground and first foundation to build on and port to enter into the rest Vvhich is the cause that out lustification is attributed to faith namely in this Epistle though faith it self be of grace also 4. Probation hope This refelleth the errour also of the Protestants that vvould haue our hope to hold only on Gods promises and not a vvhit on our doings Vvhere vve see that it standeth and is strengthened also vpon patience and constancie and good probation and trial of our selues in aduersities and that so grounded vpon Gods promises and our ovvne doing it neuer confoundeth 5. Charitie is povvred Charitie also is giuen vs in our first iustification and not only imputed vnto vs but in deede invvardly povvred into our hartes by the Holy Ghost vvho vvith and in his giftes grace is bestovved vpon vs. for this Charitie of God is not that vvhich is in God but that vvhich he giueth vs as S. Augustine expoundeth it li. de Sp. lit c. 32. Vvho referreth this place also to the grace of God giuen in the Sacrament of Confirmation de bapt cont Donat. li. â— c. 16. 12. By one man sinne entred By this place specially the Church of God defendeth and proueth against the old Heretikes the Pelagians that denied children to haue any original sinne or to be baptized for the remission thereof that in and by Adam al be conceiued borne and constituted sinners Which no lesse maketh against the Caluinists also that affirme ChristiaÌ„ mens children to be holy from their mothers vvombe And the same reason vvhich S. Augustine deduceth li. â— c. â— 9. de pec meritis out of this text to proue against the said Pelagians that the Apostle meaneth not of the general imitation of Adam in actual sinnes serueth against Erasmus and others inclining rather to that nevv exposition then to the Churches and fathers graue iudgement herein Cone Mileuitanum c. 2. 14. vnto Moyses Euen in the time of the Lavv of nature vvhen men knevv not sinne and therfore it could not by mans iudgement be imputed and in the time of Moyses Lavv vvhen the commaundement taught them to knovv it but gaue them no strength nor grace to auoid it sinne did reigne and therevpon death and damnation euen til Moyses inclusiuè that is to say euen til the end of his Lavv. And that not in them onely vvhich actually sinned as Adam did but in infants vvhich neuer did actually offend but onely vvere borne and conceiued in sinne that is to say hauing their natures defiled destitute of iustice and auerted from God in Adam and by their descent from him Christ onely excepted being conceiued vvithout mans seede and his mother for his honour and by his special protection as many godly deuouâ— men iudge preserued from the same 20. That sinne might abound That here hath not the signification of causalitie as though the Lavv vvere giuen for that cause to make sinne abound but it noteth the sequele because that folovved thereof and so it came to passe that by the prohibition of sinne sinne increased by occasion vvhereof the force of Christes grace is more amply and aboundantly bestovved in the nevv Testament CHAP. VI. He exhorteth vs novv after Baptisme to liue no more in sinne but to vvalke in good vvorkes because there vve died to the one and rose againe to the other 14 grace also giuing vs sufficient strength 16 and vvere made free to the one and seruants to the other 21
and iustly ansvvering to the time and vveight of his trauels and vvorkes in vvhich sense the Scripture saith Dignus est operarius mercede sua the vvorkeman is vvorthy of his hire rather then a free gift though because faithful men must acknovvledge that their merites be the giftes and graces of God they rather vse the vvord revvard then hire stipend or repaiment though in deede it be al one as you may see by diuers places of holy vvrite as * My merces revvard is vvith me to render to euery one * according to his vvorkes And Our Lord vvil â—ender vnto me according to my iustice Ps 1â— And the very vvord it self merite equiualent to the Greeke is vsed thus Mercie shal make a place to euery one * according to the merite of workes Ecclâ—i 16 15. And If you doe your iustice before men you shal not haue reward in heauen Mat. 6 1. Vvhere you see that the revvard of heauen is recompense of iustice And the euasion of the Heretikes is friuolous and euidently false as the former and like vvordes do conuince for they say heauen is our Merces or revvard not because is is due to our vvorkes but to the promes of God vvhere the vvordes be plaine According to euery mans vvorkes or labours vpon vvhich vvorkes and for vvhich vvorkes conditionally the promes of heauen vvas made 12. Vpon this foundation The foundaion is Christ and faith in him vvorking by charitie The vppes building may be either pure and perfect matter of gold siluer and pretious stone vvhich according to the most authentical and probable exposition be good vvorkes of charitie and al Christian iustice done by Gods grace or els vvood hay stubble vvhich signifie the manifold actes of mans infirmitie and his venial sinnes Vvhich more or lesse mixed and medled vvith the better matter aforesaid require more or lesse punishmeÌ„t or purgation at the day of our death At vvhich day if by penance or other meanes in the Church the said venial sinnes be before hand cleansed there shal neede no purgiug at al but they shal straight receiue the reward due to them 13. Shal be manifest Vvhether our life and workes be pure and neede no cleansing novv in this vvorld is hard to iudge but the day of our Lord vvhich is at our death vvil make it plaine in vvhat termes euery mans life is tovvards God for then Purgatorie fire shal reueale and proue it for vvhosoeuer hath any impure matter of venial sinnes or such other dettes to Gods iustice paiable and purgable must into that fire and after due paiment and cleansing be saued through the same Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied cleansed or forgiuen are quitted from the fire and neuer incurre damage paine or losse thereby The places of fathers expounding this for Purgatorie be very many most euident vvhich are cited in the last Annotation folovving 1â— The day of our Lord shal declare That this purgation rather signifieth the place of Gods iustice after our death then any affliction in this life the Apostles precise specifying of fire declareth and of reuealing and notifying the difference of mens vvorkes by the same vvhich is not done euidently euer in this life and namely the vvord day of our Lord vvhich commonly and properly signifieth in Scripture and namely in this Apostle 1 Cor. 3 5. 2 Cor. 1 1â— Philip. 1 10. 6. 1 Thes â— 2. 2 Thes 2 2. either the particular or the general iudgement and therfore that the trial spoken of is not properly nor litterally meant any affliction or aduersitie of this life as Caluin also coÌ„fesseth coyning a folish nevv construction of his ovvne Vvhere you may note also in that mans Commentarie that this vvord dies Domini vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld that he vvould gladly haue Domini ouâ— reading thus A day shal â—â—me vvhich shal open c. Vvhere vnderstand that if it vvere only Dies as * in the Greeke yet thereby also the Scripture is vvont to signifie the self same thing as 2 Tim. 1 12. 28. and 2 Tim. 4 8. and Heb. 10 25 the day as in this place vvith the greeke article only vvhich is al one vvith Dies illa or Dies Domini 15. As by fire S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation nor amend me in thy vvrath For it shal come to passe saith he that some be amended in the vvrath of God and be rebuked in his indignation And not al perhaps that are rebuked shal be amended but yet some there shal be saued by amending It shal be so surely because amending it â—amed yet so as by fire but some there shal be that shal be rebuked and not amended to vvhom he shal say Goe ye into euerlasting fire Fearing therfore these more greuous paines he desireth that he may neither be rebuked in indignation by eternal fire nor amended in his vvrath that is to say Purge me in this life and make me such an one as shal not neede the amending fire being for them vvhich shal be saued yet so as by fire Wherfore but because here they build vpon this foundation vvood hay stubble for if they did build gold siluer and pretious stones they should be secure from both fires not onely from that eternal vvhich shal torment the impious eternally but also from that vvhich shal amend them that shal be saued by fire for it is said he shal be safe yet so as by fire And because it is said he shal be safe that fire is coÌ„temned Yea verely though safe by fire yet that fire shal be more greuous then vvhatsoeuer a man can suffer in this life And you knovv hovv great euils the vvicked haue suffered and may suffer yet they haue suffered such as the good also might suffer for vvhat hath any malefactor suffered by the lavves that a Martyr hath not suffered in the confession of Christ These euils therfore that are here be much more easie and yet see hovv men not to suffer them doe vvhatsoeuer thou coÌ„maundest Hovv much better doe they that vvhich God commaundeth that they may not suffer thâ—se greater paines Thus far S. Augustine See S. Ambr. vpon this place 1 Cor. 3. Ser. 20 in Psal â—18 Hiero. li. 2 c. 13 adu Iouinianum Gieg. li. 4. Dialog c. â—9 in Psal 1. Pâ—nit in principie Origen 〈◊〉 â— in c. 15. Exod. and bâ— 14 in c. 24. Leuit. CHAP. IIII. He requireth to be esteemed for his office but regardeth not to be praised of man for his vertue considering that neither his ovvne conscience is a sufficient iudge thereof but onely God vvho seeth al. 8 He toucheth them for contemning in their pride the Apostles them selues as miserable 18 threatening to come to those proude Falseapostles vvho vvere the
Ecclesiast Hier. c. 1 part â— in princip and before the receiuing the vvhole Church of God crieth vpon it Domine non sum digniâ—s 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 Nâ—pot 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 coÌ„mon hands Nazianz. orat ad Aâ—â—anoâ— 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 vâ—ine 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 â—0 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 heaâ—y 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. â—5 in append Chrys ho. 〈◊〉 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 〈◊〉 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 ignoraÌ„t brethren ✠verse 2 You know that vvhen you vvere heathen you vvent to dumme Idols according as you vvere ledde ✠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 ✠verse 4 And there are diuisions of graces but one Spirit ✠verse 5 Andthere are diuisions of ministrations but one Lord. ✠verse 6 And there are diuisions of operations but one God vvhich vvorketh al in al. ✠verse 7 And the manifestation of the Spirit is giuen vnto euery one to profit ✠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 ✠verse 9 to an other
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
there be three vvhich giue testimonie in earth the spirit vvater and bloud and these three be one ' ✠verse 9 If vve receiue the testimonie of men the testimonie of God is greater because this is the testimonie of God vvhich is greater that he hath testified of his sonne ✠verse 10 * He that beleeueth in the sonne of God hath the testimonie of God in him self ⊢ He that beleeueth not the Sōne maketh him a lier because he beleeueth not in the testimonie vvhich God hath testified of his sonne ✠verse 11 And this is the testimonie that God hath giuen vs life euerlasting And this life is in his sonne ✠verse 12 He that hath the Sonne hath life he that hath not the sonne of God hath not life ✠verse 13 These thinges I vvrite to you that you may knovv that you haue eternal life which beleeue in the name of the sonne of God ✠verse 14 And this is the confidence which vve haue toward him that * vvhat soeuer vve shal aske according to his vvill he heareth vs. ✠verse 15 And vve knovv that he heareth vs vvhatsoeuer vve shal aske vve knovv that vve haue the petitions vvhich vve request of him ✠verse 16 He that knoweth his brother to sinne a sinne not to death let him aske and life shal be giuen him sinning not to death There is ″ a sinne to death ″ for that I say not that any man aske ✠verse 17 Al iniquitie is sinne And there is a sinne to death ' ✠verse 18 Vve know that euery one vvhich is borne of God sinneth not but the generation of God preserueth him and the vvicked one toucheth him not ✠verse 19 Vve knovv that vve are of God and the vvhole vvorld is set in vvickednesse ✠verse 20 And vve knovve that the sonne of God commeth and he * hath giuen vs vnderstanding that vve may knovv the true God may be in his true sonne This is the true God life euerlasting ✠verse 21 My litle children keepe your selues ″ from Idols Amen ANNOTATIONS CHAP. V. 5. His commaundements are not heauie Hovv can the Protestants say that Gods commaundements can not possibly be fulfilled or kept in this life seing the Apostle saith they be not heauie and Christ saith his yoke is svveete and his burden light See for the ful vnderstanding of this place S. Augustine de perfectione iustitia c. 10. The Heretikes in fauour of their foresaid errour rather translate His commaundements are not greuous then are not heauie 7. Three vvhich giue testimonie An expresse place for the distinction of three persons the vnitie of nature and essence in the B. Trinitie against the Arians and other like Heretikes vvho haue in diuers ages found them selues so pressed vvith these plaine Scriptures that they haue as it is thought altered and corrupted the text both in Greeke and Latin many vvaies euen as the Protestants handle those textes that make against them But because vve are not novv troubled vvith Arianisme so much as vvith Caluinisme vve neede not stand vpon the varietie of readings or expositions of this passage See S. Hierom in his epistle put before the 7 Canonical or Catholike Epistles 16. A sinne to death A sinne to death is an other thing then a mortal sinne for it is that mortal sinne onely vvhereof a man is neuer penitent before his death or in vvhich he continueth til death and dieth in it I affirme saith S. Augustine de correp grat c. 12 that a sinne to death is to leaue faith vvorking by charitie euen til death So likevvise in the vvordes before a sinne not to death is not that vvhich vve call a venial sinne but any that a man committeth and continueth not therin til death 16. For that I say not If the sinne to death vvhere of he speaketh be the sinne vvherein a man dieth vvithout repentance according to S. Augustines vvordes before rehearsed then the praier vvhich he speaketh of must needes be praier for the dead because he speaketh of praying or not praying for them that died in deadly sinne exhorting vs to pray and encouraging vs to doe it vvith confidence to be heard if vve pray for them that departed this life not in deadly sinne and contrarivvise in maner dissuading discouraging vs from praying for such as continued in vvickednes euen til their liues end And S. Augustine setteth dovvne the Churches practise agreable to the Apostles meaning li. 21 c. 24. de Ciuit. Dei if there be any saith he that persist til death in impenitence of hart doth the Church novv pray for them that is for the soules of them that so are departed So saith he And this is the cause that Concilium Bracharense primum sap 34 forbiddeth to pray for such as die in desperation or kil them selues and the reason vvhy the Church forbeareth to pray for Heretikes that die in their heresie or mainteine heresie vnto death and by their death And that the place is most properly or onely meant of praying for the departed this conuinceth that neither the Church nor any man is dehorted here from praying for any sinner yet liuing not for he remission of any sinne in this life al sinnes of vvhat sort soeuer being pardonable so long as the committers of them be in case and state to repent as they be so long as they be in this vvorld And vve see that the Church praieth and is often heard for Heretikes Ievves Turkes Apostataes and vvhat other infidels or il men soeuer during their liues And it is great blasphemie that the Caluinistes vtter vpon this place to vvit that Apostasie and certaine other sinnes of the reprobate can not be forgiuen at al in this life Vvhich they hold onely to auoid the sequele of praying for the dead vpon these vvordes of S. Iohn besides that they must take vpon them presumptuously to knovv and discerne of Gods secretes vvho be reprobate and vvho be not and according to that pray for some and not for othersome al vvhich is most vvicked and absurd presumption As for their allegation that S. Ieremie the Prophet vvas forbidden to pray for the Ievves and vvarned that he should not be heard Chap. 7. 11. 14 there is great difference first he had a reuelation by the vvordes of God that they vvould continue in their vvickednes as vve haue not of any certaine person vvhereof S. Iohn here speaketh secondly Ieremie vvas not forbidden to pray for the remission of their sinnes nor had denial to be heard therein for any mans particular case vvhereof the Apostle here speaketh but he vvas told that they should not escape the temporal punishment and affliction vvhich he had designed for them and that he vvould not heard him therein 21. From idols It is so knovven a treacherie of Heretikes to trāslate idola images as here and in a
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 Testamēt 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 ✠verse 2 Abraham begat Isaac And Isaac begat Iacob And Iacob begat Iudas and his brethren ✠verse 3 And Iudas begat Phares and Zaram of ″ Thamer And Phares begat Esron And Esron begat Aram. ✠verse 4 And Aram begat Aminadab And Aminadab begat Naasson And Naasson begat Salmon ✠verse 5 And Salmon begat Booz of Raab And Booz begat Obed of Ruth And Obed begat lesse ✠verse 6 And lesse begat Dauid the King And Dauid the King begat Salomon of her that was the vvife of Vrias ✠verse 7 And Salomon begat Roboam And Roboam begat Abia. And Abia begat Asa ✠verse 8 And Asa begat Iosaphat And Iosaphat begat Ioram And Ioram begat Ozias ✠verse 9 And Ozias begat Ioatham And Ioatham begat Achaz And Achaz begat Ezechias ✠verse 10 And Ezechias begat Manasses And Manasses begat Amon. And Amon begat Iosias ✠verse 11 And Iosias begat Iechonias his brethren in the Transmigration of Babylon ✠verse 12 And after the Transmigration of Babylon Iechonias begat Salathiel And Salathiel begat Zorobabel ✠verse 13 And Zorobabel begat Abiud And Abiud begat Eliacim And Eliacim begat Azor. ✠verse 14 And Azor begat Sadoc And Sadoc begat Achim And Achim begat Eliud ✠verse 15 And Eliud begat Eleazar And Eleazar begat Mathan And Mathan begat Iacob ✠verse 16 And Iacob begat ″ Ioseph the ″ husband of MARIE of vvhom vvas borne IESVS vvho is called
* And it came to passe the day folovving vvhen they came dovvne from the mountaine there mette him a great multitude ✠verse 38 And behold a man of the multitude cried out saying Maister I beseeche thee looke vpō my sonne because he is mine only one ✠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 ✠verse 40 And I desired thy disciples to cast him out and they could not ✠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 ✠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 ✠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 ✠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 ✠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 ✠verse 46 * And there entred a cogitation into them vvhich of them should be greater ✠verse 47 But IESVS seeing the cogitations of their hart tooke a childe and set him by him ✠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 ✠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. ✠verse 50 And IESVS said to him Prohibit not for he that is not against you is for you ✠verse 51 And it came to passe vvhiles the daies of his assumption vvere accōplishing and he fixed his face to goe into Hierusalem ✠verse 52 And he sent messengers before his face and going they entred into a citie of the Samaritans to prepare for him ✠verse 53 And they receiued him not because his ″ face vvas to goe to Hierusalem ✠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 ' ✠verse 55 And turning ″ he rebuked them saying You knovv not of vvhat spirit you are ✠verse 56 The sonne of man came not to destroy soules but to saue And they vvent into an other tovvne ✠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 ✠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 ✠verse 59 But he said to an other Folovv me And he said Lord permit me first to goe and to burie my father ✠verse 60 And IESVS said to him Let the dead burie their dead but goe thou set forth the kingdom of God ✠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 ✠verse 62 IESVS said to him ″ 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 reprehēded 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 w◠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 2◠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 ✠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 ✠verse 3 Goe behold I send you as lambes among vvolues ✠verse 4 Carie not purse not skrip nor shoes and salute no body by the vvay ✠verse 5 Into vvhatsoeuer house you enter first say Peace to this house ✠verse 6 and if the sonne of peace be there your peace shal rest vpon him but if not it shal returne to you ✠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 ✠verse 8 And into vvhat citie soeuer you enter
said also to the multitudes When you see a cloude rising from the vvest by and by you say A shoure commeth and so it commeth to passe ✠verse 55 and vvhen the south vvinde blovving you say That there vvil be heate and it commeth to passe ✠verse 56 Hypocrites the face of the heauen and of the earth you haue skil to discerne but this time hovv doe you not discerne ✠verse 57 And vvhy of your selues also iudge you not that vvhich is iust ✠verse 58 * And vvhen thou goest vvith thy aduersarie to the Prince in the vvay endeuour to be deliuered from him lest perhaps he dravv thee to the iudge and the iudge deliuer thee to the exactour and the exactour cast thee into prison ✠verse 59 I say to thee thou shalt not goe out thence vntil thou pay the very last mite ANNOTATIONS CHAP. XII ◠Euery one that confesseth A Catholike man is bound to confesse his faith being called to accoumpt or examined by Iew Heathen or Heretike concerning the same Neither is it ynough to keepe Christ in his hart but he must also acknowledge him in his wordes and deedes And to deny Christ or any article of the Catholike faith for shame or feare of any worldly creature hath no lesse punishment then to be denied refused and forsaken by Christ at the houre of his death before al his Angels Which is an other maner of presence and Consistorie then any Court or Session that men can be called to for their faith in this world 11. Be not careful That the poore vnclearned Catholike should not be discouraged or make his excuse that he is a simple man not able to ansvver cunning Heretikes nor to giue a reason of his beleefe and therfore must suffer or say any thing rather then come before them our Maister giueth them comfort promising that the Holy Ghost shal euer put into their hartes at time of their appearance that vvhich shal be sufficient for the purpose not that euery one vvhich is conuented before the Aduersaries of faith should alvvaies be endeed vvith extraordinary knovvledge to dispute and confute as the Apostles and others in the primitiue Church vvere but that God vvil euer giue to the simple that trusteth in him sufficient courage and vvordes to confesse his beleefe For such an one called before the Commissioners saith ynough and defendeth him self sufficiently vvhen he ansvvereth that he is a Catholike man that he wil liue and die in that faith which the Catholike Church throughout al Christian countries hath and doth teach and that this Church can giue them a reason of al the things vvhich they demaund of him c. 14. Who hath appointed Christ refused to medle in this temporal matter partly because the demaund proceded of couetousnes and il intention partly to giue an example to Clergie men that they should not be vvithdravven by secular affaires and controuersies from their principal function of praying preaching and spiritual regiment but not vvholy to forbid them al actions pertaining to vvorldly busines specially vvhere and vvhen the honour of God the increase of religion the peace of the people and the spiritual benefite of the parties doe require In vvhich cases S. Augustin as Possidonius vvriteth vvas occupied often vvhole daies in ending vvorldly controuersies and so he vvriteth of him self also not doubting but to haue revvard therfore in heauen 21. Riche to God vvard He is riche tovvards God that by his goods bestovved vpon the poore hath store of merits and many almesmens praiers procuring mercie for him at the day of his death and iudgement vvhich is here therfore called treasure laid vp in heauen vvhere the barnes be large ynough The necessitie of vvhich almes is by Christ him self here shevved to be so great and so acceptable to God that rather then they should lacke the fruite thereof they should sel al they haue and giue to the poore 34. Where your treasure is If the riche man vvithdravven by his vvorldly treasure can not set his hart vpon heauen let him send his mony thither before him by giuing it in almes vpon such as vvil pray for him and his hart vvil solovv his purse thither CHAP. XIII He threateneth the Iewes to be forsaken vnles they doe penance 10 and confoundeth them for maligning him for his miraculous good doing on the Sabboths 18 but his kingdom the Church as contemptible as it seemeth to them now in the beginning shal spread ouer al the world 20 and conuert al 23 and what an hartsore it shal be to them at the last day to see them selues excluded from the glorie of this kingdom and the Gentils admitted in their place 31 foretelling that it is not Galilee that he feareth but that obstinate and reprobate Hierusalem vvil nedes murder him as also his messengers afore and after him verse 1 AND there vvere certaine present at that very time telling him of the Galilaeans vvhose bloud Pilate mingled vvith their sacrifices ✠verse 2 And he ansvvering said to them Thinke you that ″ these Galileans vvere sinners more then al the Galilaeans that they suffred such things ✠verse 3 No I say to you but vnles you haue penance you shal al likevvise perish ✠verse 4 As those eightene vpō vvhom the toure fel in Silóe and slevv them thinke you that they also vvere detters aboue al the men that dvvel in Hierusalem ✠verse 5 No I say to you but if you haue not penance you shal al likevvise perish ✠verse 6 And he said this similitude A certaine man had a figtree planted in his vineyard and he came seeking for fruite on it and found not ✠verse 7 And he said to the dresser of the vineyard Loe it is three yeres since I come seeking for fruite vpon this figtree and I finde not Cut it dovvne therfore vvhereto doth it also occupie the ground ✠verse 8 But he ansvvering saith to him Lord let it alone this yere also vntil I digge about it and dung it ✠verse 9 and if happily it yeld fruite but if not hereafter thou shalt cut it dovvne ✠verse 10 And he vvas teaching in their synagogue on the Sabboths ✠verse 11 And behold a vvoman that had a spirit of infirmitie eightene yeres and she vvas crooked neither could she looke vpvvard at al. ✠verse 12 Whom vvhen IESVS savv he called her vnto him and said to her Woman thou art deliuered from thy infirmitie ✠verse 13 And he imposed hands vpon her and forthvvith she vvas made straight and glorified God ✠verse 14 And the Archsynagogue ansvvering because he had indignation that IESVS had cured on the Sabboth said to the multitude Sixe daies there are vvherein you ought to vvorke in them therfore come and be cured and not in the Sabboth day ✠verse 15 And our Lord ansvvering to him said Hypocrite doth not euery one
he cried vvith a loude voice Lazarus come forth ✠verse 44 And forthvvith he came forth that had been dead bound feete and handes vvith vvinding bandes and his face vvas tied vvith a napkin IESVS said to them Loose him and let him goe ✠verse 45 Many therfore of the Ievves that vvere come to Marie and Martha and had seen the things that IESVS did beleeued in him ⊢ ✠verse 46 And certaine of them vvent to the Pharisees and told them the things that IESVS did ✠verse 47 The cheefe priests therfore and the pharisees gathered a councel and said Vvhat doe vve for this man doeth many signes ✠verse 48 If vve let him alone so al vvil beleeue in him and the Romanes vvil come and take avvay our place and nation ✠verse 49 But one of them named Caiphas being the high priest of that yere said to them You knovv nothing ✠verse 50 neither doe you cōsider that it is expedient for vs that one man die for the people and the vvhole natiō perish not ✠verse 51 And this he said not of him self but ″ being the high priest of that yere he prophecied that IESVS should die for the nation ✠verse 52 and not only for the nation but to gather into one the children of God that vvere dispersed ✠verse 53 From that day therfore they deuised to kil him ✠verse 54 IESVS therfore vvalked no more openly among the Ievves but he vvent into the countrie beside the desert vnto a citie that is called Ephrem and there he abode vvith his Disciples ⊢ ✠verse 55 And the Pasche of the Ievves vvas at hand and many of the countrie vvent vp to Hierusalem before the Pasche to sanctifie them selues ✠verse 56 They sought IESVS therfore and they communed one vvith an other standing in the temple Vvhat thinke you in that he is not come to the festiual day And the cheefe Priests Pharisees had giuen cōmaundemēt that if any man should knovv vvhere he vvas he should tel that they might apprehend him ANNOTATIONS CHAP. XI 31. Being the high Priest Maruel not that Christ preserueth his truth in the Church as wel by the vnworthy as the worthy Prelates thereof the giftes of the Holy Ghost folowing their Order and office as we see here in Caiphas and not their merites or person And if this man being many waies wicked and in part an vsurper and the Law and Priesthod being to decline and to giue place to Christs new ordinance had yet some assistance of God for vtterance of truth which him self meant not nor knew not how much more may we be assured that Christ wil not leaue Peters Seate * whose faith he promised should neuer falle though the persons which occupie the same were as il as the blasphemous and malitious mouthes of Heretikes do affirme CHAP. XII The Rulers dealing as if he hid him self 1 he cōmeth to Bethania ◠Where by occasion of Iudas the theefe murmuring at Marie Magdalens costly deuotion he foretelleth his death 12 From thence though they did novv intend to kil Lazarus also he rideth openly into Hierusalem the people because he had raised Lazarus confessing with their acclamations that he is Christ 20 Where certaine Gentils desiring to see him 22 he foretelleth the conuersion of the vvhole vvorld from the Diuel to him to be novv instant as the effect of his death vpon the Crosse 28 The Father also ansvvering from heauen to his prayer made to that purpose 37 yet after al this the Ievves continevv incredulous as Esay prophecied of them 42 though many beleeued but vvere ashamed to confesse him 44 Wherevpon he shevveth that it is glorious before God and saluation to them selues to beleeue in him and confesse him and damnable to despise him verse 1 IESVS therfore sixe daies before the Pasche came to Bethánia vvhere Lazarus vvas that had been dead vvhom IESVS raised ✠verse 2 And they made him a supper there and Martha ministred but Lazarus vvas one of them that sate at the table vvith him ✠verse 3 Marie therfore tooke a povvnd of ointement of right spikenard pretious and anointed the feete of IESVS and vviped his feete vvith her heare and the house vvas filled of the odour of the ointmēt ✠verse 4 One therfore of his disciples Iudas Iscariote he that vvas to betray him said ✠verse 5 ″ Vvhy vvas not this ointment sold for three-hundred pence and giuen to the poore ✠verse 6 And he said this not because he cared for the poore but because he vvas ″ a theefe and hauing the purse caried the things that vvere put in ✠verse 7 IESVS therfore said Let her alone that she may keepe it for the day of my burial ✠verse 8 For the poore you haue alvvaies vvith you but me you shal not haue alvvaies ✠verse 9 A great multitude therfore of the Ievves knevv that he vvas there and they came not for IESVS only but that they might see Lazarus vvhom he raised from the dead ⊢ ✠verse 10 But the cheefe Priests deuised for to kil Lazarus also ✠verse 11 because many for him of the Ievves vvent avvay and beleeued in IESVS ✠verse 12 And on the morovv a great multitude that vvas come to the festiual day vvhen they had heard that IESVS commeth to Hierusalem ✠verse 13 they tooke the boughes of palmes and vvent forth to meete him and cried Hosanna blessed is he that commeth in the name of our Lord the king of Israel ✠verse 14 And IESVS foūd a yong asse and sate vpon it as it is vvritten ✠verse 15 Feare not daughter of Sion behold thy king commeth sitting vpon an asses colt ✠verse 16 These things his disciples did not knovv at the first but vvhen IESVS vvas glorified then they remembred that these things had been vvritten of him and these things they did to him ✠verse 17 The multitude therfore gaue testimonie vvhich vvas vvith him vvhē he called Lazarus out of the graue and raised him from the dead ✠verse 18 For therfore also the multitude came to meete him because they heard that he had done this signe ✠verse 19 The Pharisees therfore said among them selues Doe you see that vve preuaile nothing behold the vvhole vvorld is gone after him ✠verse 20 And there vvere certaine Gentiles of them that came vp to adore in the festiual day ✠verse 21 These therfore came to Philippe vvho vvas of Bethsaida of Galilee and desired him saying Sir vve are desirous to see IESVS ✠verse 22 Philippe commeth and telleth Andrevv Againe Andrevv Philippe told IESVS ✠verse 23 But IESVS ansvvered them saying The houre is come that the Sonne of man shal be glorified ✠verse 24 Amen amen I say to you vnles the graine of vvheate falling into the ground die it self remaineth alone but if it die it
vvere circumcised and had receiued the Lavv by Moyses for such carnal respects they trusted in themselues as though God and Christ vvere vnseparably bound vnto them attributing also so much to their ovvne workes vvhich they thought they did of them selues being holpeÌ„ with the knovvledge of their lavv that they vvould not acknovvledge the death of Christ to be necessarie for their saluation but looked for such a Christ as should be like other princes of this vvorld and make them great men temporally Herevpon did S. Paul vvrite his Epistles to shevv both the vocation of the Gentiles and the reprobation of the Ievves Moreouer to admonish both the Christian Gentiles not to receiue Circumcision and other ceremonies of Moyses lavv in no vvise and the Ievves also not to put their trust in the same but rather to vnderstand that novv Christ being come they must cease Againe to shevv the necessitie of Christs comming and of his death that vvithout it neither the Gentiles could be saued no nor the Ievves by no vvorkes that they could doe of them selues although they vvere also holpen by the Lavv telling them what vvas good vvhat vvas bad for so much as al vvere sinners and therfore also impotent or infirme and the Lavv could not take avvay sinne and infirmitie and giue strength to fulfil that vvhich it gaue knovvledge of but this vvas God onely able to doe and for Christs sake onely vvould he doe it Therfore it is necessarie for al to beleeue in Christ and to be made his members being incorporat into his Body vvhich is his Catholike Church For so although they neuer yet did good vvorke but al il they shal haue remission of their sinnes and nevv strength vvithal to make them able to fulfil the coÌ„mauÌ„demeÌ„ts of Gods lavv yea their vvorkes after this shal be so gracious in Gods sight that for them he vvil giue them lift euerlasting This is the necessitie this is also the fruite of Christian Religion And therfore be exhorteth al both Gentils and Ievves as to receiue it humbly so also to perseuêre in it constantly vnto the end against al seduction of heresie and against al terror of persecution and to vvalke al their time in good vvorkes as novv God hath made them able to doe The same doctrine doth the Catholike Church teach vnto this day most exactly to vvit that no vvorkes of the vnbeleeuing or vnbaptized vvhether they be Ievves or Gentiles can saue them no nor of any Heretike or Schismatike although he be baptized because he is not a member of Christ yea more then that no vvorke of any that is not a liuely member of Christ although othervvise he be baptized and continue vvithin his Church yet because he is not in grace but in mortal sinne no vvorke that he doth is meritorious or able to saue him This very same is S. Paules doctrine he denieth to the vvorkes of such as haue not the Spirit of Christ al vertue to iustifie or to saue neither requireth he a man to haue had knovvledge of the Lavv or to haue kept it afortime as though othervvise he might not be saued by Christ but yet vvhen he is Christened he requireth of necessitie that he keepe Gods commaundements by auoiding of al sinne and doing good vvorkes and to such a mans good vvorkes he attributeth as much vertue as any Catholike of this time Neuerthelesse there vvere certaine at that time as also al the Heretikes of this our time vvhom S. Peter termeth vnlearned and vnstable vvho reading S. Paules Epistles did misconster his meaning as though he required not good vvorkes no more after Baptisme then before Baptisme but held that onely Faith did iustifie and saue a man Therevpon the other Apostles vvrote their Epistles as S. Augustine noteth in these vvordes Therfore because this opinion Ad salutem obtinendam sufficere Solam sidem that onely faith is sufficient to obteine saluation was then risen the other Apostolical Epistles of Peter Iohn Iames Iude do against it specially direct theire intention to auouch vehemently fidem sine operibus nihil prodesse that saith vvithout vvorkes profiteth nothing As also Paul him selfe did not define it to be quamlibet fidem qua in Deum creditur whatsoeuer maner of faith vvherevvith vve beleeue in God but that holesome expresse Euangelical faith vvhose vvorkes procede from loue and the faith quoth he that vvorketh by loue vvherevpon that faith vvhich some thinke to be sufficient to saluation he so affirmeth to profite nothing that he saith If I should haue al faith so that I could remoue mountaines and haue not charitie I am nothing He therfore that vvill not erre in this point nor in any other reading either S. Paules Epistles or the rest of the holy Scriptures must sticke fast to the doctrine of the Catholike Church vvhich Church S. Paul termeth the piller and ground of the truth assuring him self that if any thing there found to him as contrarie herevnto he faileth of the right sense and bearing alvvaies in his minde the admonition of S. Peter saying As also our most deere brother Paul according to the vvisedom giuen to him hath vvritten to you as also in al his Epistles speaking in them of these things in the vvhich are certaine things hard to vnderstand vvhich the vnlearned and vnstable depraue as also the rest of the Scriptures to theire ovvne perdition You therfore brethren foreknovving take heede lest ye be led amis by the error of the vnvvise and fall avvay from your ovvne stedfastnes THE TIME VVHEN THE EPISTLE TO THE ROMANES VVAS VVRITTEN and the Argument thereof THE historie of S. Paul vntil be came to Rome S. Luke in the Actes of the Apostles vvrote exactly and though vvithout any mention of his Epistles yet certaine it is that some of them he vvrote before he came there to vvit the â—vvo vnto the Corinthians and this to the Romanes * as it seemeth before them al the Epistle to the Galatians Vvherein yet because he maketh mention of the fouretenth yere after his conuersion it appeareth that he preached so long vvithout any vvriting And this order may thus briefely be gathered First he preached to the Galatians Act. 16 and passing through Phrygia and the countrey of Galatia Vvhereof he maketh mention himselfe also Gal. 1 Vve euangelized to you and Gal. 4 I euangelized to you heretofore After vvhich the false Apostles came and persuaded them to receiue Circumcision Vvherevpon he saith Gal. 1 I maruel that thus so soone you are traÌ„sferred from him that called you to the grace of Christ vnto an other Gospel and vvisheth therfore Gal. 4. saying And I vvould I vvere vvith you novv And accordingly he came vnto them aftervvard as vve reade Act. 18 Vvalking in order through the countrie of Galatia and phrygia confirming al the Disciples At vvhich time also it seemeth that he tooke order vvith them about those contributions
And the God of peace be vvith you all Amen CHAP. XVI 〈…〉 and him self to many there by name 〈◊〉 he declareth the doctrine vvhich the Romanes had learned to be the touchstone is knovv Seducers 21 he doth vnto them the commendations of al the Churches and of certaine persons by names â—5 and concludeth verse 1 AND I commend to you Phoebè our sister vvho is in the ministerie of the Church that is in Cenchris ✠verse 2 that you receiue her in our Lord as it is vvorthie for saincts and that you assist her in whatsoeuer busines she shal neede you for she also hath assisted many and my self ✠verse 3 Salute Prisca and Aquila my helpers in Christ IESVS ✠verse 4 vvho for my life haue laid dovvne their neckes to vvhoÌ„ not I only giue thankes but also al the Churches of the Gentiles ✠verse 5 and their domestical Church Salute Epaenetus my beloued vvho is the first fruite of Asia in Christ ✠verse 6 Salute Marie vvho hath laboured much about vs. ✠verse 7 Salute Andrónicus and` Iulia ' my cosins and fellovv captiues vvho are noble among the Apostles vvho also before me vvere in Christ ✠verse 8 Salute Ampliátus my best beloued in our Lord. ✠verse 9 Salute Vrbánus our helper in Christ IESVS and Stachys my beloued ✠verse 10 Salute Apelles approued in Christ Salute them that are of Aristóbolus house ✠verse 11 Salute Herodion my kinsman Salute them that are of Narcissus house that are in our Lord. ✠verse 12 Salute Tryphaena and Tryphósa vvho labour in our Lord. Salute Persis the beloued vvho hath much laboured in our Lord. ✠verse 13 Salute Rufus the elect in our Lord and his mother and mine ✠verse 14 Salute Asyncritus Phlegon Hermas Pátrobas Hermes and the brethren that are vvith them ✠verse 15 Salute Philólogus and Iulia Nereus and his sister and Olympias and al the saincts that are vvith them ✠verse 16 ″ Salute one an other in a ″ holy kisse Al the churches of Christ salute you ✠verse 17 And I desire you brethren ″ to marke them that make dissensions and scandals contrarie to the doctrine vvhich you haue learned and auoid them ✠verse 18 For such doe not serue Christ our Lord ″ but their ovvne belly and by svveete speaches and benedictions seduce the hartes of innocents ✠verse 19 For ″ your obedience is published into euery place I reioyce therfore in you But I vvould haue you to be vvise in good and simple in euil ✠verse 20 And the God of peace crush Satan vnder your feete quickely The grace of our Lord IESVS Christ be vvith you ✠verse 21 Timothee my coadiutor saluteth you and Lucius and Iason and SosÃpater my kinsmen ✠verse 22 I Tertius salute you verse 23 that vvrote the epistle in our Lord. Caius mine host and the whole Churches saluteth you Erastus the Cofferer of the citie saluteth you and Quartus a brother ✠verse 24 The grace of our Lord IESVS Christ be vvith al you Amen ✠verse 25 And to him that is able to confirme you according to my Gospel and preaching of IESVS Christ according to the reuelation of the mysterie from eternal times kept secrete ✠verse 26 vvhich novv is opened by the Scriptures of the prophets according to the precept of the eternal God to the obedieÌ„ce of faith knovven in al Gentiles ✠verse 27 to God the only vvise through IESVS Christ ⊢ to vvhom ' be honour glorie for euer and euer Amen ANNOTATIONS CHAP. XVI 14. Salute one an other Neuer Sectmaisters made more foule or hard shifts to proue or defend falsehood then the Protestants but in tvvo points about S. Peter specially they passe euen them selues in impudencie The first is that they hold he vvas not preferred before the other Apostles vvhich is against al Scriptures most euidently The second is that he vvas neuer at Rome vvhich is against al the Ecclesiastical histories al the Fathers Greeke and Latine against the very sense and sight of the monuments of his Seate Sepulcher doctrine life and death there Greater euidence certes there is thereof and more vveighty testimonie then of Romulus Numas Caesars or Ciceros being there yet vvere he a very brutish man that vvould deny this to the discredite of so many vvriters and the vvhole vvorld Much more monstruous it is to heare any deny the other Theodorete saith he vvas there vvriting vpon this chapter Prosper also carmine de ingratis in principio S. Leo de natali Petri S. Augustine to 6 c. 4. cont ep fund Orosius li. 7 c. 6. S. Chrysostome in ps 48. S. Epâ—phanius haer 27. Prudentius in hymno 2. S. Laurentij hymno 12. Optatus li. 2. contra Donatistas S. Hierome in Catalogo Lactantius li. 4. c. 21 de vera sapientia Eusebius hist Eccl. li. 2 c. 13 15. S. Athanasius de fuga sua S. Cyprian ep 55. nu 6 Tertullian de prascriptionibus nu 14. and li 4 contra Marcionem nu 4. Origen in Genes apud Euseb li. 3 c. 1. Irenaeus li. 3 c. â— Hegesippus li. 3. c. 2 de excid Hierosolym Caius and Papias the Apostles ovvne scholers and Dionysius the B. of Corinth alleaged by Eusebius li. 2 c. 14. 24. Ignatius ep ad Romanos The holy Councel of Chalcedon and many other affirme it yea Peter him self according to the iudgement of the auÌ„cient Fathers confesseth he vvas at Rome calling it Babylon 1. ep c. 5. Euseb li. 2. c. 14. hist. Ec. Some of these tel the time and cause of his first going thither some hovv long he liued there some the maner of his death there some the place of his burial and al that he vvas the first Bishop there Hovv could so many of such vvisedom and spirit so neere the Apostles time deceiue or be deceiued how could Caluin and his after fiftene hundred yeres knovv that vvhich none of them could see Some great argument must they needes haue to controule the credite of the vvhole vvorld This of truth is here their argument neither haue they a better in any place to vvit If S. Peter bad bene at Rome S. Paul vvould haue saluted him as he did others here in the end of his letter to the Romanes Is not this a high point to disproue al antiquitie by Any man of discretion may straight see that S. Peter might be knovven vnto S. Paul to be out of the Citie either for persecution or busines vvhen this epistle vvas written for he went often out as S. Epiphanius declareth so the omitting to salute him can proue no more but that then he vvas not in Rome but it proueth not so much neither because the Apostle might for respect of his dignitie and other the Churches affaires write vnto him special letters and so had no cause to salute him in his common Epistle Or hovv knovv they
authors of al these schismes verse 1 SO let a man esteeme vs as the ministers of Christ and the dispensers of the mysteries of God ✠verse 2 Here novv is required among the dispensers that a man be found faithful ✠verse 3 But to me it is a thing of lest account to be iudged of you or of mans day but I iudge not my self neither ✠verse 4 For I am not guilty in conscience of any thing◠″ but I am not iustified herein but he that iudgeth me is our Lord. ✠verse 5 Therfore iudge not before the time vntil our Lord do come vvho also wil lighten the hiddeÌ„ things of darkenes and vvil manifest the counsels of the hartes then the praise shal be to euery man of God ⊢ ✠verse 6 But these things brethren I haue transfigured into my self and Apollo for you that in vs you may learne one not to be puffed vp against an other aboue that is vvritten ✠verse 7 For vvho discerneth thee Or vvhat hast thou that thou hast not receiued And if thou hast receiued what doest thou glorie as though thou hast nor receiued ✠verse 8 Now you are filled now are you become riche without vs you reigne I would to God you did reigne that vve also might reigne vvith you ✠verse 9 For I thinke that God hath shevved vs Apostles the last as it vvere deputed to death because vve are made a spectacle to the vvorld and to Angels and men ✠verse 10 Vve are fooles for Christ but you vvise in Christ vve vveake but you strong you noble but vve base ✠verse 11 Vntil this houre we doe both hunger and thirst and are naked and are beaten vvith buffets and are vvanderers ✠verse 12 and labour vvorking vvith our ovvne handes vve are cursed and do blesse vve are persecuted and susteine it ✠verse 13 vve are blasphemed and vve beseeche vve are made the refuse of this vvorld the drosse of al euen vntil novv ✠verse 14 Not to confound you do I vvrite these things but as my deerest children I admonish you ⊢ ✠verse 15 For if you haue ten thousand paedagoges in Christ yet not many fathers For in Christ IESVS by the Gospel I begat you ⊢ ✠verse 16 I beseeche you therfore be folovvers of me ✠verse 17 Therfore haue I sent to you Timothee vvho is my deerest sonne and faithful in our Lord vvho vvil put you in minde of my vvaies that are in Christ IESVS as euery vvhere in euery Church I teach ✠verse 18 As though I vvould not come to you so certaine are puffed vp ✠verse 19 But I vvil come to you quickly if our Lord vvil and vvil knovv not the vvordes of them that be puffed vp but the povver ✠verse 20 For the kingdom of God is not in vvordes but in povver ✠verse 21 Vvhat vvil you â— in rodde that I come to you or in charitie and the spirit of mildnes ANNOTATIONS CHAP. IIII. 4. But not iustified The Heretikes are certaine that they be in Gods grace but S. Paul though guiltie of no crime in his conscience durst not assure him self that he vvas iustified neither could take vpon him to be iudge of his ovvne hart and cogitations vvhether they vvere pure or no but the trial thereof he left onely to Gods iudging day 21. In rodde The Apostles haue povver of discipline and censures against offenders and povver of gentlenes meekenes and indulgence also to vse either punishing or pardoning according to their wisedom and according to the occasions of time and place CHAP. V. Sharply rebuking their Clergies negligence 3 him self absent excommunicateth that publike incestuous person 6 commaunding that hereafter no Christian be so tolerated in any open crime but excommunicated verse 1 THERE is plainely heard fornication among you and such fornication as the like is not among the heathen so that one hath his * fathers vvife ✠verse 2 And you are puffed vp and haue not mourned rather that he might be taken avvay from amoÌ„g you that hath done this deede ✠verse 3 â— I in deede absent in body but present in spirit haue already iudged as present him that hath so done ✠verse 4 in the name of our Lord IESVS Christ â— you being gathered together and my spirit â— vvith the vertue of our Lord IESVS ✠verse 5 to deliuer such an one â— to Satan for the destruction of the flesh that the spirit may be saued in the day of our Lord IESVS Christ ✠verse 6 Your glorying is not good Knovv you not that a litle leauen corrupteth the vvhole paste ✠verse 7 Purge the old leauen that you may be a nevv paste as you are azymes For our Pasche Christ is immolated ✠verse 8 Therfore â— let vs feast not in the old leauen nor in the leauen of malice and vvickednes but in the azymes of sinceritie and veritie ⊢ ✠verse 9 I vvrote to you in an epistle Not to keepe companie vvith fornicatours ✠verse 10 I meane not the fornicatours of this vvorld or the couetous or the extorsioners or seruers of Idols othervvise you should haue gone out of this vvorld ✠verse 11 But novv I vvrote to you not to keepe companie if he that is named a brother be a fornicatour or a couetous person or a seruer of Idols or a railer or a drunkarde or an extorsioner vvith such an one ″ not so much as to take meate ✠verse 12 For vvhat is it to me to iudge of them that are vvithout Do not you iudge of them that are vvithin ✠verse 13 for them that are vvithout God vvil iudge Take away ″ the euil-one from among your selues ANNOTATIONS CHAP. V. 2. I absent S. Paul here vseth his Apostolike povver of binding this incestuous person excommunicating him by his letters and Mandaâ—â—â— though absent 4. You being gathered Though he commaunded the acte should be done in the face of the Church as such sentences and censures be at this day executed also yet the iudgement and authoritie of giuing sentence vvaâ— in him self and not in the vvhole multitude as the Protestants and the popular Sectaries affirme for the povver of binding and loosing vvas not giuen to the vvhole Church but as in the persons of the Prelats to them for the benefite of the vvhole Vvherevpon S. Chrysostome vpon those vvordes Dic Ecclesia Tel the Church Mat. 18 Complaine to the Church that is saith he to the Prelats and Presidents thereof 4. With the vertue Al such great povver ouer sinners is holden and exercised in the name and vertue of CHRIST IESVS And vvhosoeuer setteth light by it despiseth our Lordes name and povver 5. To Satan To assure vs that al excommunicate persons be in the povver and possession of the Diuel and quite out of Christes protection as soone as they be separated by the Churches
the dead that he may be in al things holding the primacie ✠verse 19 because in him it hath vvel pleased al fulnes to inhabite ✠verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen ✠verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes ✠verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him ✠verse 23 if yet ye coÌ„tinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister ✠verse 24 Vvho novv reioyce in suffering for you and â— do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH ✠verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God ✠verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes ✠verse 27 to vvhoÌ„ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie ✠verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS ✠verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâ—â—â—â—â—plish that â—â—â—â—teth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâ—es or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialâ—y such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâ—llovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâ—e to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also 〈…〉 sor being no more iniurious to Christeâ— death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ— but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheâ—â—a that is according to Origens exposition iâ— li. 〈◊〉 ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ— to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustâ—nance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to 〈◊〉 Christ and to sacrifice to Angelâ—â— or vvith Iudaisme to receive any 〈…〉 of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh ✠verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌ„ding vnto the knovvledge of the mysterie of God the Father of Christ IESVS ✠verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde ✠verse 4 But this I say that no man deceiue you in loftines of vvordes ✠verse 5 For although I
And it is a case that Heretikes can not lightly bragge of no one sect commonly during so long vvithout intermission that they can haue many progenitors of the said sect Vvhich is a demonstration that their faith is not true and that it is impossible our Catholike faith to be false supposing the Christian religion to be true 12. Depositum A great comfort to al Christians that euery of their good deedes and sufferings for Christ and al the vvorldly losses susteined for defense or confession of their faith he extant vvith God and kept as depositum to be repaied or receiued againe in heauen Vvhich if the vvorldings beleeued or considered they vvould not so much maruel to see Catholike men so vvillingly to lose land libertie credit life and al for Christes sake and the Churches faith 13. A forme The Apostles did set dovvne a platforme of faith doctrine phrase of Catholike speach and preaching that not so much by vvriting as here vve see as by vvord of mouth to vvhich he referreth Timothee ouer and aboue his Epistles vnto him And hovv precisely Christian Doctors ought to keepe the forme of vvordes aunciently appropriated to the mysteries and matters of our religion S. Augustine expresseth in these vvordes li. 10 de ciuit c. 23. Philosophers speake vvith freedom of vvordes c. but vve must speake according to a certaine rule lest licentious libertie of vvordes breede an impious opiniō of the things also that are signified by the same Trinitie person essence Consubstantial Transsubstantiation Masse Sacrament and such like be verba sana as the Apostle speaketh sound vvordes giuen to expresse certaine high truthes in religion partly by the Apostles and first founders of our religion vnder Christ and partly very aptly inuented by holy Councels and fathers to expresse as neere as could be the high inestable or vnspeakable veritie of some points and to stoppe the Heretikes audacitie and inuention of nevv vvordes and prophane speaches in such things vvhich the Apostle vvarneth Timothee to auoid 1 ep c. 6 10. and 2 ep 2 16. See the Annotations there 18. Our Lord. To haue this praier of an Apostle or any Priest or poore Cath. man so relieued giueth the greatest hope at the day of our death or general iudgemēt that can be and it is worth al the landes honours and riches of the vvorld CHAP. II. He exhorteth him to labour diligently in his office considering the revvard in Christ and his denial of them that deny him 14 Not to contend but to shunne heretikes neither to be moued to see some subuerted considering that the elect continue Catholikes and that in the Church be of al sortes 24 Yet vvithal svveetenes to reclaime the deceiued verse 1 THOV therfore my sonne be strong in the grace vvhich is in Christ IESVS ✠verse 2 the things vvhich thou hast heard of me by many witnesses these cōmend to faithful men vvhich shal be fit to teach others also ✠verse 3 Labour thou as a good souldiar of Christ IESVS ✠verse 4 ″ No man being a souldiar to God intāgleth him self vvith secular businesses that he may please him to vvhom he hath approued him self ✠verse 5 For he also that striueth for the maisterie is not crovvned vnlesse he striue lavvfully ✠verse 6 The husbandman that laboureth must first take of the fruites ✠verse 7 Vnderstand vvhat I say for our Lord vvil giue thee in al things vnderstanding ✠verse 8 Be mindeful that our Lord IESVS Christ is risen againe from the dead of the seede of Dauid according to my Gospel ✠verse 9 vvherein I labour euen vnto bandes as a malefactour but the vvord of God is not tied ✠verse 10 Therfore I sustaine al things for the elect that they also may obtaine the saluation vvhich is in Christ IESVS vvith heauenly glorie ✠verse 11 A faithful saying For if vve be dead vvith him vve shal liue also together ✠verse 12 If vve shal sustaine vve shal also reigne together * If vve shal deny he also vvil denie vs. ✠verse 13 * If vve beleeue not he continueth faithful he can not denie him self ✠verse 14 These things admonish testifying before our Lord. Contend not in vvordes for it is profitable for nothing but for the subuersion of them that heare ✠verse 15 Carefully prouide to present thy self approued to God a vvorkeman not to be confounded ″ rightly handling the vvord of truth ✠verse 16 But profane and vaine speaches auoid for they doe much grovv to impietie ✠verse 17 ″ their speache spreadeth as a canker of vvhom is Hymenaeus and Philêtus ✠verse 18 vvho haue erred from the truth saying that the resurrection is done already and haue subuerted the faith of some ✠verse 19 But the sure foundation of God standeth hauing this seale Our Lord knovveth vvho be his and let euery one depart from iniquitie that nameth the name of our Lord. ✠verse 20 But ″ in a great house there are not only vessels of gold and of siluer but also of vvood and of earth and certaine in deede vnto honour but certaine vnto contumelie ✠verse 21 If any man therfore shal ″ cleanse him self from these he shal be a vessel vnto honour sanctified profitable to our Lord prepared to euery good vvorke ✠verse 22 But youthful desires flee and pursue iustice faith charitie peace vvith them that inuocate our Lord from a pure hart ✠verse 23 And * foolish and vnlearned questiōs auoid knovving that they ingender braules ✠verse 24 But the seruant of our Lord must not vvrangle but be milde tovvard al men apt to teache patient ✠verse 25 vvith modestie admonishing them that resist the truth lest sometime God giue them repentance to knovv the truth ✠verse 26 and they recouer them selues from the snares of the deuil of vvhom they are held captiue at his vvil ANNOTATIONS CHAP. II. 4 No man being a souldiar First of al the Apostle 1 Cor. 7. maketh mariage the needful cares solicitude and distractions therevpon euer depending special impediments of al such as should employ them selues vvholy to Gods seruice as Bishops Priests are bound to do He that is vvith a vvife saith he is careful for the vvorld hovv to please his vvife and is distracted or deuided 2 Cor. 7. Secondly the practise of Physicke merchandise or any other profane facultie and trade of life to gather riches and much more to be giuen to hunting hauking gameuing shevves enterludes or the like pastimes is here forbidden Thirdly the seruices of Princes and manifold base offices done to them for to obtaine dignities and promotions are disagreable to Priestly functions not so to be their chaplens for his purpose to preach vnto them to heare their confessions to minister the Sacraments vnto them to say Diuine seruice before them and such other spiritual dueties for al such seruices done
✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
rather then men Act. 5. 29. CHAP. III. The dutie of vviues and husbands to ech other 9 None to doe or speake euil by their persecutors 15 but to ansvver them alvvaies vvith modestie and specially vvith innocenciâ— after the example of Christ most innoceÌ„t vvhose body though they killed yet his soule liued and preached aftervvard to the soules in Hel namely to those in the time of Noës floud being a figure of our Baptisme rose againe and ascended verse 1 IN like maner also * let the vvomen be subiect to their â—usbandes that if any beleeue not the vvord by the conuersation of the vvomen vvithout the vvord they may be vvonne ✠verse 2 considering your chast conuersation in feare ✠verse 3 Vvhose trimming let iâ— not be outvvardly the plaiting of heare or laying on gold round about or of putting on vestures ✠verse 4 but the man of the hart that is hidden in the incorruptibilitie of a quiet and a modest spirit vvhich is riche in the sight of God ✠verse 5 For so sometime the holy vvomen also that trusted in God adorned them selues subiect to their ovvne husbandes ✠verse 6 As * Sara obeied Abraham calling him lord vvhose daughters you are doing vvel and not fearing any perturbation ✠verse 7 Husbandes likevvise dvvelling vvith them according to knovvledge as vnto the vveaker feminine vessel imparting honour as it vvere to the coheires also of the grace of life that your praiers be not hindered ✠verse 8 And in fine ' al of one minde hauing compassion louers of the fraternitie merciful modest humble ✠verse 9 * not rendering euil for euil nor curse for curse but contrariewise blessing for vnto this are you called that you may by inheritaÌ„ce possesse a benediction ✠verse 10 For he that vvil loue life and see good daies let him refraine his tong from euil and his lippes that they speake not guile ✠verse 11 Let him decline from euil and doe good let him enquire peace and folovv it ✠verse 12 because the eies of our Lord are vpon the iust and his eares vnto their praiers but the countenance of our Lord vpon them that doe euil things ✠verse 13 And vvho is he that can hurt you if you be emulators of good ✠verse 14 But * if you suffer ought for iustice blessed are ye And the feare of them feare ye not be not troubled ✠verse 15 But sanctifie our Lord Christ in your hartes ready alwaies to satiffie euery one that asketh you a reason of that hope vvhich is in you ✠verse 16 but vvith modestie and feare hauing a good conscience that in that vvhich they speake il of you they may be confounded vvhich calumniate your good conuersation in Christ ✠verse 17 For it is better to suffer as doing vvel if the vvil of God vvil haue it so then doing il ✠verse 18 Because Christ also died once for our sinnes the iust for the vniust that he might offer vs to God mortified certes in flesh but quickened in spirit ✠verse 19 In the vvhich spirit comming he preached ″ to them ' also that vvere in prison ✠verse 20 vvhich had been ″ incredulous sometime * vvhen they expected the patience of God in the daies of Noë vvhen the arke vvas a building in the vvhich fevv that is * eight soules vvere saued by vvater ✠verse 21 Vvherevnto Baptisme being ″ of the like forme novv saueth you ' also not the laying avvay of the filth of the flesh but ″ the examination of a good conscience tovvard God by the resurrection of IESVS Christ ✠verse 22 vvho is on the right hand of God ⊢ svvallovving death that vve might be made heires of life euerlasting being gone into heauen Angels and Potentates and Povvers subiected to him ANNOTATIONS CHAP. III. 19. To them that vvere in prison S. Augustine in his 99 Epistle in principio conâ—eâ—â—eth this place to be exceding hard to vnderstand to haue many difficulties vvhich he could neuer explicate to his ovvne satisfaction Yet vnto Heretikes this and al other textes be easie not doubting but that is that sense vvhich them selues imagin vvhatsoeuer other men deeme thereof S. Augustine onely sindeth him self sure of this that Christs descending into Hel in soule after his death is plainely proued hereby Vvhich thing he declareth there to be conformable to diuers other expresse vvordes of holy Vvrite and namely to this same Apostles sermon Act. 2. And at length he concludeth thus Quis ergo nisi infidelis negauerit â—uisse apud inferâ—s Christum that is Therfore vvho but an infidel vvil deny that Christ vvas in Hel Caluin theÌ„ you see vvith al his solovvers are infidels vvho in steede of this descending of Christ in soule after his death haue inuented an other desperate kinde of Christs being in Hel vvheÌ„ he vvas yet aliue on the Crosse S. Athanasius also in his epistle cited by S. Epiphanius 〈◊〉 77 in principio and in his booke de Incarnatione Verbi propius initie S. Cyril de reâ—t fide ad Theodosium Oecumenius and diuers others vpon this place proue Christs descending to Hel. As they likevvise declare vpon the vvordes folovving that he preached to the spirites or soules of meÌ„ detâ—ined in Hel or in Prison But vvhether this vvord Prison or Hel be meant of the inferiour place of the damned or of Limbâ—â— patrum called Abrahams bosome or some other place of temporal chastisement and to vvhom he preached there and vvho by his preaching or presence there vvere deliuered and vvho they vvere that are called Incredulous in the daies of Noe al these things S. Augustine calleth great profundities confessing him self to be vnable to reache vnto it onely holding last and assured this article of our faith that he deliuered none deputed to damnation in the 〈◊〉 and yet not doubting but that he released diuers out of places of paines there vvhich can not be out of any other place then Purgatorie See the said Epistle vvhere also he insinuateth other expositions for explication of the manifold difficulties of this hard text vvhich vvere to long to reherse our special purpose being onely to note briefely the things that touche the controuersies of this time 20. Incredulous sometime They that take the former vvordes of Christs descending to Hel and deliuering certaine there deteined do expound this not of such as died in their infidelitie or vvithout al faith in God for such vvere not deliuered but either of some that once vvere incredulous and aftervvard repented before their death or rather and specially of such as othervvise vvere faithful but yet trusted not Noës preaching by his vvorke and vvord that God vvould destroy the vvorld by vvater Vvho yet being othervvise good men vvhen the matter came to passe vvere sorie for their errour and died by the floud corporally but yet
be temporally chastised in the next life cannot be saued vvithout great vvatch feare and trembling and much labouring and chastisement And this is far contrarie to the Protestants doctrine that putteth no iustice but in faith alone maketh none iust in deede and in truth teacheth men to be so secure and assured of their saluation that he that hath liued vvickedly al his life if he onely haue their faith at his death that is if he beleeue stedfastly that he is one of the elect he shal be as sure of his saluation immediatly after his departure as the best liuer in the vvorld CHAP. V. He exhorteth Priests to feede their flockes onely for Gods sake and revvard of heauen vvithout al lordlines 5 the laie to obey al to be humble one toâ—ards an other 8 to be constant in the Catho faith considering it is not man but that lion the Diuel that persecuteth them 9 as he doth the vvhole Church also that God vvil after a vvhile make them secure in heauen verse 1 THE seniors therfore that are among you I beseche my self a fellovv senior vvith them and a vvitnesse of the passions of Christ vvho am also partaker of that glorie vvhich is to be reuealed in time to come ✠verse 2 feede the flocke of God vvhich is among you prouiding not by constrainte but vvillingly according to God neither for filthie lucre sake but voluntarily ✠verse 3 neither as â— ouerruling â— the Clergie but made examples of the flocke from the hart ✠verse 4 And vvhen the prince of pastors shal appeare you shal receiue the incorruptible crovvne of glorie ✠verse 5 In like maner ye yong men be subiect to the seniors And do ye al insinuate humilitie one to an other because God resisteth the proude and to the humble he giueth grace ✠verse 6 * Be ye humbled therfore vnder the mightie hand of God that he may exalt you in the time of visitation ✠verse 7 * casting al your carefulnes vpon him because he hath care of you ✠verse 8 Be sober and vvatch because your aduersarie the Deuil as a roaring lion goeth about seeking vvhom he may deuoure ✠verse 9 vvhom resist ye strong in faith knovving that the self same affliction is made to that your fraternitie vvhich is in the vvorld ✠verse 10 But the God of al grace vvhich hath called vs vnto his eternal glorie in Christ IESVS he vvil perfite you hauing suffered a litle and confirme and stablish you ✠verse 11 To him be glorie and empire for euer and euer Amen ⊢ ✠verse 12 By Syluanus a faithful brother to you as I thinke I haue breefely vvritten beseching and testifying that this is the true grace of God vvherein you stand ✠verse 13 The Church saluteth you â— that is in Babylon coëlect and Marke my sonne ✠verse 14 * Salute one an other in a holy kisse Grace be to al you vvhich are in Christ IESVS Amen ANNOTATIONS CHAP. V. 1. Seniors Though the Latin Senior be not appropriated to holy order by vse of speache neither in the Latin nor in our language yet it is plaine that the Greeke vvord Presbyter vvhich the Apostle here vseth is here also as commonly in other places of the new Testament a vvord of Ecclesiastical office and not of age and is as much to say as Priest or Bishop For the Apostle him self being of that order speaketh as by his vvordes it is plaine to such as had charge of soules saying Feedâ— the flocke of God vvhich is among you Because vve folow the vulgar latin translation vve say Seniors and Senior vvhereas othervvise vve might and should say according to the Greeke The Priests therfore I beseech my self a follovv-priest vvith them So doth S. Hierom read Presbyteros compresbyter and expound ep 85. So translateth Erasmus and Beza him self 3. Ouerruling Not superiority preeminence souerainty or rule on the one side not obedience subiection and inferiority on the other side be forebidden in the Clergie but tyrannie pride and ambitious domination be forbidden and humility meekenes moderation are commended in Ecclesiastical Officers the Greeke vvord here of ruling or ouerruling being the same that our Sauiour vseth in the Gospel of the tyrannical rule of secular Heathen Princes saying to his Apostles that it shal not be so among them according as here the prince of the Apostles teacheth his brethren the Ecclesiastical rulers 3. The Clergie Some of the English nevv translations turne it corruptly Parishes others heritages both to auoid the most knovven true and common vvord in al Christian languages to vvit Clergie a vvord by vse of al antiquity agreably to the holy Scriptures made proper to the Spiritualty or Clergie though in an other more vulgar acception it may agree to al Christs chosen heritage as vvel of lay people as Priests vvhich the Protestants had rather folovv because they vvill haue no difference betvvene the laity the Clergie But the holy fathers far othervvise euen from the beginning Vvhereof see S. Cyprian ep 4. 5. 6. c. And S. Hierom ep 2 to Nepotianus â— 5. vvhere he interpreteth this vvord Therfore saith he Clericus that is a Clergie man vvhich serueth the Church of Christ let him first interprete his name and the signification of the name being declared let him endeuour to be that vvhich he is called If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us in Greeke be called in Latin Sors therfore are they called Clerici that is Clergie men because they are of the lot of our Lord or because our Lord him self is the lot or portion of Clergie men c. Vvhich calling no doubt vvas taken out of the holy Scriptures Numer 18. and Deutero 18. vvhere God is called the inheritance lot and portion of the Priests and Leuites and novv vvhen men be made of the Clergie they say Dominus pars haereditatis meae that is Our Lord is the portion of mine inheritance but specially out of the nevv Testament Act. 1 17. 25. and 8 21. Vvhere the lot or office of the Ecclesiastical ministerie is called by this vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cleâ—us See in Venerable Bede the causes vvhy this holy state being seuered by name from the Laity doth vvearâ— also a crovvne on their head for distinction Lib. 5. hist Angl. c. 22. 4. Crovvne of glorie Aâ— life euerlasting shal be the revvard of al the iust so the preachers Pastors that doe vvel for their doing shal haue that revvard in a more excelleÌ„t degree expressed here by these vvordes Crovvne of glorie according to the saying of Daniel c. 12. They that sleepe in the dust of the earth shal avvake one sort to life euerlasting others to euerlasting rebuke but such as he learned shal shine as the brightnes of the firmament and such as instruct many to iustice shal be as starres
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 ProtestaÌ„ts plainely in that they thinke or pretend that the aduocation or patronage of Saincts should be iniurious to Christ remeÌ„ber 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 perseuâ—â— c. 8. 19. That they may be manifest God permitteth
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 Babylō 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 Thessa◠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 persecution◠ceased vvhen
4. The protestaÌ„ts fleshly estimation of mariage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 10 17. The Epistle vpon the 21 Sunday after Pentecost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest proofe and euidence c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` 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 agaiÌ„st 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 circuÌ„cision of the flesh concisioÌ„ him self the rest that circuÌ„cided their hart and senses spiritually the true circumcision S. Chrys Theophylact. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. ClemeÌ„t 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 coÌ„mon supputation b The Epistle vpon the 3 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 reÌ„dering teÌ„poral things for the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—gree 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 sâ—r 19. de pasâ—â— 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 IndulgeÌ„ces or pardons ⸬ Heretikes do most commonly deceiue the people with eloqueÌ„ce namely such as haue it by the gift of nature as the Heretikes of al ages had lightly al seditious persoâ—s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speache ` in it Eph. 2 1. ` by decrees c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b That is wilful or selfwilled in voluntarie religioÌ„ for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof commeth the word folowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SuperstitioÌ„ v. 23. See Annot. v. 2â— c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is taking subministration of spiritual life and nourishment by grace from Christ the head c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 coÌ„cerning religion of Angels explicated and that the Protestants vvickedly abuse it against the due honour inuocation of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 1. Heretical translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture abused against the Churches fastes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrâ—â—â—cal abstineÌ„ce of old Heretikes maketh nothiÌ„g against true and sincere fasting but coÌ„mendeth it 1 Cor. 9 27. 2 Cor. 11 27. The Epistle vpon Easter â—ue Eph. 5 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 22.
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 coÌ„clude 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 peâ—y heretikes folowing their Maisters after the opening the smoke of the bottomlesse pit Apoc. 6 16. The cheefe Maister of heretikes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the same phrase c. 2 21 22. Act. â— v. 22. Vvho are seduced by Heretikes The manifold hypocrisie of Heretikes Herâ—t 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 〈◊〉 32. Ezec. 3 1 c By earnest studie and meditation ⸬ Svveete in the reading but in fulfilling somevvhat bitter because it coÌ„mauÌ„deth workes of penance and suffering of tribulatioÌ„s ⸬ 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 protestaÌ„ts 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 agaiÌ„st 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 atteÌ„pts 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 coÌ„stant The honour of Christs image is for the honour of Christ Antichrists triple honour against the honour of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ProtestaÌ„ts by abolishing of Christes image crosse and irreuereÌ„ce 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 〈◊〉 ⸬ One state of life more excelleÌ„t 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 coÌ„mauÌ„dements b The Epistle in a daily Masse for the dead Ioel 3. Mat. 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lacuÌ„ fat trough lake Beza Praying for the dead and vnto Saincts at the altar The place abused against Purgatorie ansvvered ` á modo ` 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 TestameÌ„t and the old ` Saincts THE EIETH VISION linen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬