and specially because of the fruite here and the end aftervvard both of the one and of the other verse 1 WHAT shal vve say then Shal vve continue in sinne that grace may abound ✠verse 2 God forbid For vve that are dead to sinne hovv shal vve yet liue therein ✠verse 3 Are you ignorant that al vve vvhich are baptized in Christ IESVS in his death vve are baptized ✠verse 4 For vve are buried together vvith him by Baptisme into death that as Christ is risen from the dead by the glorie of the father so vve also may vvalke in nevvnesse of life ✠verse 5 For if vve be become complanted to the similitude of his death vve shal be also of his resurrection ✠verse 6 Knovving this that our old man is crucified vvith him that the body of sinne may be destroied to the end that vve may serue sinne no longer ✠verse 7 For he that is dead is iustified from sinne ✠verse 8 And if vve be dead vvith Christ vve beleeue that vve shal liue also together vvith Christ ✠verse 9 knovving that Christ rising againe from the dead novv dieth no more death shal no more haue dominion ouer him ✠verse 10 For that he died ″ to sinne he died once but that he liueth he liueth to God ✠verse 11 So thinke you also that you are dead to sinne but aliue to God in Christ IESVS our Lord. ⊢ ✠verse 12 Let not ″ sinne therfore reigne in your mortal body that you obey the concupiscences thereof ✠verse 13 But neither doe ye exhibite your members instruments of iniquitie vnto sinne but exhibite your selues to God as of dead men aliue and your members instruments of iustice to God ✠verse 14 For sinne shal not haue dominion ouer you for you are not vnder the Lavv but vnder grace ✠verse 15 Vvhat then shal vve sinne because vve are not vnder the Lavv but vnder grace God forbid ✠verse 16 * Knovv you not that to vvhom you exhibite your selues seruants to obey you are the seruants of him vvhom you obey vvhether it be of sinne to death or of obedience to iustice ✠verse 17 But thankes be to God that you vvere the seruants of sinne but haue obeied from the hart vnto that ″ forme of doctrine into the vvhich you haue been deliuered ✠verse 18 And being made free from sinne you vvere made seruants to iustice ✠verse 19 I speake an humane thing because of the infirmitie of your flesh for as you haue exhibited your members to serue vncleannesse and iniquitie vnto iniquitie so now exhibite your meÌ„bers to serue iustice vnto sanctification ✠verse 20 For when you vvere seruants of sinne you were free to iustice ✠verse 21 What fruite therfore had you then in those things for vvhich novv you are ashamed for the end of them is death ✠verse 22 But novv being made free from sinne and become seruants to God you haue your fruite vnto sanctification but the end life euerlasting ✠verse 23 For the stipends of sinne death but ″ the grace of God life euerlasting in Christ IESVS our Lord. ⊢ ANNOTATIONS CHAP. VI. 3. We that are baptized That vvhich before he chalenged from the Lavv of Moyses to faith is novv attributed to baptisme vvhich is the first Sacrament of our faith and the entrance to Christian religion Whereby it is plaine that he meaneth not onely faith to iustifie but the Sacraments also and al Christian religion vvhich he calleth the Lavv of spirit grace and faith 6. Old man body of sinne Our corrupt state subiect to sinne and concupiscence comming to vs from Adam is called the Old man as our person reformed in by Christ is named the Nevv man And the lumpe and masse of sinnes vvhich then ruled is called the corps or body of sinne 10. To sinne he died Christ died to sinne vvhen by his death he destroied sinne Vve die to sinne in that vve be discharged of the povver thereof vvhich before vvas as it vvere the life of our persons and commaunded al the partes and faculties of our soule and body as contrarievvise vve liue to God vvhen his grace ruleth and vvorketh in vs as the soule doth rule our mortal bodies 12. Sinne reigne Concupiscence is here named sinne because it is the effect occasion and matter of sinne and is as it vvere a disease or infirmitie in vs inclining vs to il remaining also after Baptisme according to the substance or matter thereof but it is not properly a sinne nor forbidden by commaundement til it reigne in vs and vve obey and folovv the desires thereof August â—i de nupâ— concupise c. 23. Cont. 2 epist Pelag. li. 1 c. 13. Conc. Trident. Sess 5. decret de pec orig 17. Forme of doctrine At the first conuersion of euery nation to the Catholike faith there is a forme rule of beleefe set dovvne vnto vvhich vvhen the people is once put by their Apostles they must neuer by any persuasion of men alter the same nor take of man or Angel any nevv doctrine or Analogie of faith as the Protestants call it 23. The grace of God life euerlasting The sequele of speache required that as he said death or damnation is the stipend of sinne so life euerlasting is the stipend of iustice and so it is and in the same sense he spake in the last chapter that as sinne reigneth to death so grace reigneth by iustice to life euerlasting but here he changed the sentence somevvhat calling life euerlasting grace rather then revvard because the merites by vvhich vve attaine vnto life be al of Gods gift and grace August Ep. 105 ad Sixtum CHAP. VII Our former husband sinne vvith his lavv is dead in Baptisme and novv vve are maried to an other husband to Christ to bring forth children to God that is good vvorkes 7 And hovv the Lavv being good vvas yet to vs the lavv of sinne and death because concupiscence reigned in vs. 17 But novv by Baptisme grace reigneth in vs though also concupiscence doth remaine and tempt vs still verse 1 ARE you ignorant brethren for I speake to them that knovv the Lavv that the Lavv hath dominion ouer a man as long time as he liueth ✠verse 2 for * the vvoman that is vnder a husband her husband liuing is bound to the lavv but if her husband be dead she is loosed from the lavv of her husband ✠verse 3 Therfore her husband liuing she shal be called an aduouteresse if she be vvith an other man but if her husband be dead she is deliuered from the lavv of her husband so that she is not an aduouteresse if she be vvith an other man ✠verse 4 Therfore my brethren you also are made dead to the Lavv by the body of Christ that you may be an other mans vvho is risen againe from the dead
he hath novv giuen and of the bloud vvhich he hath shed in illis praenuntiabarut occidendus in hoc annuntiatur occisus In them he vvas forshevved as to be killed in these he is shevved as killed And S. Gregorie Naziaâ—â—â—â— saith oral in morbum that the Priest in this sacrifice immiscet se magnis Chrisi Passionibus S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem Alexander the first ep 〈◊〉 Orthodox nu 4. 〈◊〉 1. Conc. Cuius corpus sanguis conficitur passio etiam celebratur S. Gregorie ho. 37 in Euang. So often as vve offer the host of his Passion so often vve removve his Passion And He suffeteth for vs againe in mysterie And Isychius li. 26. â— in Leuit. post mâ—d By the sacrifice of the onely-begotten many thinges are giuen vnto vs to vvitte the remission or pardoning of al mankinde and the singular introduction or bringing in of the mysteries of the nevv Testament And the said fathers and others by reason of the difference in the maner of Christes presence and oblation in respect of that on the Crosse called this the vnblouddy sacrifice as * Caluin him self confesseth but ansvvereth them in the pride of hereticall spirit vvith these vvordes Nihil moror quòd siâ— loquantur vttusti scriptores that is I passe not for it that the auncient vvriters do so speake calling the distinction of blouddy and vnblouddy sacrifice scholasticall and friuolous and diabolicum commentâ—â—m a diuelish deuise Vvith such ignorant and blasphemous men vve haue to do that thinke they vnderstand the Scriptures better then all the fathers CHAP. X. Because in the yerely feast of Expiation vvas only a commoration of sinnes therfore in place of al those old sacrifices the Psalme telleth vs of the oblation of Christes body 10 vvhich he offered blouddily but once the Leuitical Priests offering so euery day because that once vvas sufficient for euer 15 in that it purchased as the prophet also vvitnesseth remission of sinnes 19 After al this he prosecuteth and exhorteth them vnto perseuirance partly vvith the opening of Heauen by our high-priest 26 partly vvith the terrour of damnation if they fall againe 32 bidding them remember hovv much they had suffered already and not lose their revvard verse 1 FOR the lavv hauing ″ a shadovv of good things to come not the very image of the things euery yere vvith the self same hostes which they offer incessantly can neuer make the commers thereto perfect ✠verse 2 othervvise ″ they should haue ceased to be offered because the vvorshippers once cleansed should haue no conscience of sinne any longer ✠verse 3 but in them there is made a coÌ„memotation of sinne euery yere ✠verse 4 for it is ″ impossible that vvith the bloud of oxen and goates sinnes should be taken avvay ✠verse 5 Therfore comming into the vvorld he saith ″ Host and oblation thou vvouldest not ″ but a body thou hast fitted to me ✠verse 6 Holocaustes and for sinne did not please thee ✠verse 7 Then said I Behold I come in the head of the booke it is vvritten of me That I may doe thy vvil ô God ✠verse 8 Saying before Because hostes and oblations holocaustes for sinne thou vvouldest not ″ neither did they please thee vvhich are offered according to the lavv ✠verse 9 then said I Behold I come that I may doe thy vvil ô God he taketh avvay the first that he may establish that that folovveth ✠verse 10 In the vvhich vvil vve are sanctified by the oblation of the body of IESVS Christ once ✠verse 11 And euery priest in deede is ready daily ministring and ″ often offering the same hostes vvhich can neuer take avvay sinnes ✠verse 12 but this man offering one host for sinnes for euer * sitteth on the right hand of God ✠verse 13 hence forth expecting vntil his enemies be put the footestoole of his feete ✠verse 14 For by one oblation hath he consummated for euer them that are sanctified ✠verse 15 And the holy Ghost also doth testifie to vs. For after that he said ✠verse 16 And this is the Testament vvhich I vvil make to them after those daies saith our Lord giuing lavves in their hartes in their mindes vvil I superscribe them ✠verse 17 and their sinnes and iniquities I vvil novv remeÌ„ber no more ✠verse 18 But vvhere there is remission of these ″ novv there is not an oblation for sinnes ✠verse 19 Hauing therfore brethren confidence in the entring of he holies in the bloud of Christ ✠verse 20 vvhich he hath dedicated to vs a nevv and liuing vvay by the vele that is his flesh ✠verse 21 and a high priest ouer the house of God ✠verse 22 let vs approche vvith a true hart in fulnesse of faith hauing our hartes sprinkled from euil consciencel and our body vvashed vvith cleane vvater ✠verse 23 let vs hold the confession of our hope vndeclining for he is faithful that hath promised ✠verse 24 and let vs consider one an other vnto the prouocation of charitie and of good vvorkes ✠verse 25 not forsaking our assemblie as some are accustomed but comforting and so much the more as you see the day approching ✠verse 26 * For ″ if vve sinne vvillingly after the knovvledge of the truth receiued novv there is not left an host for sinnes ✠verse 27 but a certaine terrible expectation of iudgement and rage of fire vvhich shal consume the aduersaries ✠verse 28 A man making the lavv of Moyses frustrate vvithout any mercie * dieth vnder tvvo or three vvitnesses ✠verse 29 hovv much more thinke you doth he deserue vvorse punishements vvhich hath troden the sonne of God vnder foote and estemed ″ the bloud of the testament polluted vvherein he is sanctified and hath done contumelie to the spirit of grace ✠verse 30 For vve knovv him that said Reuenge to me I vvil repay And againe That our Lord vvil iudge his people ✠verse 31 ″ It is horrible to fal into the handes of the liuing God ✠verse 32 But call to minde the old daies vvherein being illuminated you sustained a great fight of passions ✠verse 33 and on the one part certes by reproches and tribulations made a spectacle and on the other part made companions of them that conuersed in such sort ✠verse 34 For ″ you both had compassion on them that vvere in bondes and the spoile of your ovvne goodes you tooke ″ vvith ioy knovving that you haue a better and a permanent substaÌ„ce ✠verse 35 Do not therfore leese your confidence vvhich hath a great remuneration ✠verse 36 For patience is necessarie for you that doing the vvil of God you may receiue the promise ✠verse 37 For * yet a litle and a very litle
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
the kingdom of God neither shal corruption possesse incorruption ✠verse 51 Behold I tel you a mysterie Vve shal al in deede rise againe but vve shal not al be changed ✠verse 52 In a moment in the tvvinkling of an eie at the * last trompet for * the trompet shal sound and the dead shal rise againe incorruptible and vve shal be changed ✠verse 53 For this corruptible must doe on incorruption this mortal doe on immortalitie ✠verse 54 And vvhen this mortal hath done on immortalitie then shal comme to passe the saying that is vvritten Death is svvallovved vp in victorie ✠verse 55 Death vvhere is thy victorie Death vvhere is thy sting ✠verse 56 And the sting of death is sinne and the povver of sinne is the Lavv. ✠verse 57 But thankes be to God that hath giuen vs the victorie by our Lord IESVS Christ ⊢ ✠verse 58 Therfore my beloued brethren be stable vnmoueable abounding in the worke of our Lord alvvaies knovving that your labour is not vaine in our Lord. ANNOTATIONS CHAP. XV. â—â— Vvith me God vseth not man as a brute beast or a blocke but so vvorketh in him and by him that free wil may concurre in euery action vvith his grace vvhich is alvvaies the principal The heretikes to auoid this concurrence in vvorking labouring translate vvhich is vvith me vvhere the Apostle rather saith vvhich laboureth vvith me â—â— Let vs eate and drinke S. Ambrose applieth these vvordes to our Christian Epicurians that taks avvay fasting and deny the merite thereof Hovv can vve be saued saith he if we vvash not avvay our sinnes by fasting seeing the scriptures say fasting and almes deliuer from sinne Vvhat are these nevv maisters then that exclude al merite of fasting is not this the very voice of the heathen saying Let vs eate and drinke to morovv vve shal die li. 10. epist ep 82. CHAP. XVI He prescribeth an order for their contributing to the Christians at Hierusalem 3 promising to come vnto them 10 Of Timotheâ— and of Apollos comming thither 13 and so vvith exhortation and diuers commendations he endeth verse 1 AND concerning the collections that are made for the saincts as I haue ordeined to the Churches of Galatia so doe ye also ✠verse 2 In the first of the Sabboth let euery one of you put a part vvith him self laying vp vvhat shal vvel like him that not vvhen I come then collections be made ✠verse 3 And vvhen I shal be present vvhom you shal approue by letters them vvil I send to carie your grace into Hierusalem ✠verse 4 And if it be vvorthie that I also goe they shal goe vvith me ✠verse 5 And I vvil come to you vvhen I shal haue passed through Macedonia for I vvil passe through Macedonia ✠verse 6 And vvith you perhaps I vvil abide or vvil vvinter also that you may bring me on my vvay vvhithersoeuer I goe ✠verse 7 For I vvil not novv see you by the vvay for I hope that I shal abide vvith you some litle time if our Lord wil permit ✠verse 8 But I vvil tarie at Ephesus vntil Pentecost ✠verse 9 For a great doore and euident is opened vnto me and many aduersaries ✠verse 10 And if Timothee come see that he be vvithout feare vvith you for he vvorketh the vvorke of our Lord as also I. ✠verse 11 Let no maÌ„ therfore despise him but coÌ„duct ye him in peace that he may come to me for I expect him vvith the brethren ✠verse 12 And of brother Apollo I doe you to vnderstand that I much intreated him to come to vnto you vvith the brethren at all it vvas not his minde to come novv but he vvil come vvhen he shal haue leisure ✠verse 13 Vvatch ye stand in the faith doe manfully be strengthened ✠verse 14 Let al your things be done in charitie ✠verse 15 And I beseeche you brethren you knovv the house of Stéphanas and of Fortunátus that they are the first fruites of Achaia haue ordeined them selues to the ministerie of the saincts ✠verse 16 that you also be subiect to such and to euery one that helpeth and laboureth with vs. ✠verse 17 And I reioyce in the presence of Stephanas and Fortunatus and Achaicus because that vvhich you vvanted they haue supplied ✠verse 18 For they haue refreshed both my spirit and yours Knovv them therfore that are such ✠verse 19 The churches of Asia salute you Aquila and Priscilla vvith their domestical church salute you much in our Lord. ✠verse 20 Al the brethren salute you Salute one an other in a holy kisse ✠verse 21 The salutation vvith mine ovvne hand Paules ✠verse 22 If any man loue not our Lord IESVS Christ be he anáthema Maranatha ✠verse 23 The grace of our Lord IESVS Christ be vvith you ✠verse 24 My charitie be vvith you al in Christ IESVS Amen ⧠THE ARGVMENT OF THE SECOND EPISTLE TO THE CORINTHIANS FOR the time vvhen this Epistle vvas vvritten looke the Argument of the epistle to the Romanes to vvit about the eightenth yere after his conuersion our Lordes passion because in the 11 chapter he maketh mention of 14 yeres not only after his Conuersion as to the Galatians but also after his rapte vvhich seemeth to haue bene when he vvas at Hierusalem Act. 9 26. foure yeres after his Conuersion Gal. 1 18 in a traunce or excesse of minde as he calleth it Act. 22 17. Is vvas vvritten at Troas it is thought and sent by Titus as vve reade chap. 8. It is for the most part against those false Apostles vvhom in the first part of the first to the Corinthians be noted or rather spared but novv is constrained to deale openly against them to defend both his ovvne person vvhich they sought to bring into contempt making vvay thereby to the correption of the Corinthians and vvithall to mainteine the excellencie of the Ministerie and Ministers of the nevv Testament aboue vvhich they did magnifie the Ministerie of the old Testament bearing themselues very high because they vvere Ievves Against these therefore S. Paule auoucheth the preeminent povver of his Ministerie by vvhich povver also he giueth a pardon to the incestuous fornicator vvhom he excommunicated in the last Epistle seeing novv his penance and againe threateneth to come excoÌ„municate those that had greuously sinned and remained impenitent Tvvo chapters also he interposeth of the couÌ„tributions to the church of Hierusalem mentioned in his last exhorting them to doe liberally and also to haue all in areadines against his comming THE SECOND EPISTLE OF PAVL TO THE CORINTHIANS CHAP. I. By his troubles in Asia he comforteth them and against his Aduersaries the false apostles of the levves alleageth to them the testimonie of his ovvne and also of their conscience 17 ansvvering them
CHRIST ⊢ ✠verse 17 Therefore al the generations from Abraham vnto Dauid fourtene generations And from Dauid to the Transmigration of Babylon fourtene generations And from the Transmigration of Babylon vnto CHRIST fourtene generations ✠verse 18 And the generation of CHRIST vvas in this vvise When his mother MARIE vvas spoused to Ioseph before they came together she vvas found to be vvith childe by the Holy Ghost ✠verse 19 Wherevpon Ioseph for that he vvas a iust man vvould not put her to open shame vvas minded secretely to dimisse her ✠verse 20 But as he vvas thus thinking behold the Angel of our Lord appeared to him in sleepe saying Ioseph sonne of Dauid feare not to take MARIE thy vvife for that vvhich is ″ borne in her is of the Holy Ghost ✠verse 21 And she shal bring forth a sonne and thou shalt call his name IESVS For he shal saue his people from their sinnes ⊢ ✠verse 22 And al this vvas done that it might be fulfilled vvhich our Lord spake by the Prophet saying ✠verse 23 Behold ″ a Virgin shal be vvith childe ″ and ″ bring forth a sonne and they shal call his name Emmanuel vvhich being interpreted is God vvith vs. ✠verse 24 And Ioseph rising vp from sleepe did as the Angel of our Lord cōmaunded him and tooke his vvife ✠verse 25 And he knevv her not ″ til she brought forth her ″ first borne sonne and called his name IESVS ANNOTATIONS CHAP. I. 1. Thamar Christ abhorred not to take flesh of some that were il as he chose Iudas among his Apostles Let not vs disdaine to receaue our spiritual birth and sustenance of such as be not alwayes good 16. Ioseph Ioseph marying our Lady as neere of kinne for so was the law by his pedegree sheweth hers and consequently Christs pedegree from Dauid 16. Husband True and perfect mariage and continual liuing in the same without carnal copulation Aug. lib. 2. Consen Euang. c. 1. 20. Borne in her The triple good or perfection of mariage accomplished in the parents of Christ to wit Issue Fidelitie Sacrament Aug. de nup. conc li. 1. c. 11. 23. A Virgin Our Sauiour borne in mariage but yet of a Virgin would honour both states and withal teacheth vs agaynst Iouinian the old Heretike and these of our time that virginity and the continent life are preferred before mariage that hath carnal copulation See S. Hierom. adu Iouin and S. Greg. Nazianz. Ser. 20. de studio in pauperes in initio 23. A Virgin As our Ladie both a virgin and a mother brought forth Christ the head corporally so the Churche a virgin and a mother bringeth forth the members of this head spiritually Aug. li. de Virg. ca. 2. 23. And bring forth The Heretike Ioulnian is here refuted holding that her virginity was corrupted in bringing forth Christ Aug. har 28. Li. 1 cont Iulian. c. 2. 25. Til First-borne Heluidius of old abused these wordes til and first-borne agaynst the perpetual virginity of our B. Ladie Hiero. cont Helu which truth though not expressed in Scripture yet our Aduersaries also do graunt and Heluidius for denial therof was condemned for an heretike by tradition only Aug. har 14. CHAP. II. The Gentils come vnto Christ with their offerings and that so openly that the Iewes can not pretend ignorance 1 The Iewes with Herode conspire against him 13 He therevpon fleeth from them into Aegypt 16 They afterward seing their subteltie preuailed not imagined to oppresse him by open persecution 19 But they at length dyed and he returneth to the land of Israel al according to the Scriptures verse 1 WHEN IESVS therfore vvas borne in Bethlehem of Iuda in the dayes of Herod the King ″ behold there came Sages from the East to Hierusalem ✠verse 2 saying vvhere is he that is borne King of the Ievves For vve haue seene his ″ starre in the East and ″ are come to adore him ✠verse 3 And Herod the King hearing this vvas troubled al Hierusalem vvith him ✠verse 4 And assembling together al the high Priestes the Scribes of the people he ″ inquired of them vvhere Christ should be borne ✠verse 5 But they sayd to him In Bethlehē of Iuda For so it is vvritten by the Prophet ✠verse 6 And thou Bethlehem the land of Iuda art not the least among the Princes of Iuda for out of thee shal come forth the Capitaine that shal rule my people Israel ✠verse 7 Then Herod secretly calling the Sages learned diligently of them the time of the starre which appeared to them ✠verse 8 and sending them into Bethlehem sayd Goe and inquire diligently of the childe and when you shal finde him make reporte to me that I also may come and adore him ✠verse 9 Who hauing heard the king went their way and behold the starre which they had seen in the East went before them vntil it came stoode ouer where the childe was ✠verse 10 And seing the starre they reioyced vvith exceding great ioy ✠verse 11 And entring into the house they found the childe vvith MARIE his mother falling dovvne ″ adored him and opening their ″ treasures they offered to him ″ giftes gold frankincense myrrhe ✠verse 12 And hauing receiued an ansvver in sleepe that they should not returne to Herod they vvent backe an other vvay into their countrey ⊢ ✠verse 13 And after they vvere departed behold an Angel of our Lord appeared in sleepe to Ioseph saying Arise take the childe his mother flee into Aegypt and be there vntil I shal tel the. For it vvil come to passe that Herod vvil seeke the childe to destroy him ✠verse 14 Who arose tooke the childe and his mother by night and retyred into Aegypt and he vvas there vntil the death of Herod ✠verse 15 that it might be fulfilled vvhich vvas spoken of our Lord by the Prophet saying ″ Out of Aegypt haue I called my sonne ✠verse 16 Then Herod perceauing that he vvas deluded by the Sages Was exceding angrie and sending ″ murdered al the men children that vvere in Bethlehem in al the borders therof from tvvo yere old vnder according to the time vvhich he had diligently sought out of the Sages ✠verse 17 Then was fulfilled that vvhich vvas spoken by Ieremie the Prophet saying ✠verse 18 A voice in Rama vvas heard crying out much vvayling Rachel bevvayling her children vvould not be comforted because they are not ⊢ ✠verse 19 But vvhen Herod vvas dead behold an Angel of our Lord appeared in sleepe to Ioseph in Aegypt ✠verse 20 saying Arise and take the childe his mother goe into the land of Israel for they are dead that sought the life of the childe ✠verse 21 who arose tooke the childe his mother and
and grace that ensued by CHRIST IESVS Note also that as then in Circuncision so novv in Baptisme vvhich ansvvereth therevnto names are giuen And as vve see here and in al the old Testament great respect was had of names so we must beware of strange profane and secular names now a daies to common and rather according to the * Catechisme of the holy Councel of Trent take names of Saincts and holy men that may put vs in minde of their vertues 75. Iustice before him Here also we see that we may haue true iustice not only in the sight of men or by the imputation of God but in deede before him and in his sight and that the comming of Christ vvas to giue men such iustice 78. The orient Maruel not if Heretikes controule the old authentical translation as though it differed froÌ„ the greeke vvhereas here they make much a doe to coÌ„troule not only al the greeke interpreters of the old testament but also S. Luke him self for the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as differing from the Hebrevv CHAP. II. The Natiuitie of Christ 8 and manifestation thereof to the Shepheards by an Angel and by them to others 21 His Circuncision 22 His Presentation together with Simeons as also Annes attestation and prophecying of his Passion of the Iewes reprobation and of the Gentils illumination 41 His annual ascending to Hierusalem with his parents to whom he was subiect and his fulnes of wisedom shewed among the Doctors at twelue yeres of his age verse 1 AND it came to passe in those daies there came forth an edict from Caesar Augustus that the vvhole vvorld should be enrolled ✠verse 2 This first enrolling vvas made by the President of Syria Cyrinus ✠verse 3 And al vvent to be enrolled euery one into his ovvne citie ✠verse 4 And Ioseph also vvent vp from Galilee out of the citie of Nazareth into Ievvrie to the citie of Dauid that is called Bethâ—lehem for-because he vvas of the house and familie of Dauid ✠verse 5 to be enrolled vvith MARIE his despoused vvife that vvas vvith childe ✠verse 6 And it came to passe vvhen they vvere there her daies vvere fully come that she should be deliuered ✠verse 7 And she brought forth her first begotten sonne and svvadled him in clothes and laid him dovvne in a manger because there vvas not place for them in the inne ✠verse 8 And there vvere in the same countrie shepheards vvatching and keeping the night vvatches ouer their flocke ✠verse 9 And behold an Angel of our Lord stood beside them and the brightnes of God did shine round about them and they feared vvith a great feare ✠verse 10 And the angel said to them Feare not for behold I euangelize to you great ioy that shal be to al the people ✠verse 11 because this day is borne to you a SAVIOVR vvhich is Christ our Lord in the citie of Dauid ✠verse 12 And this shal be a signe to you You shal finde the infant svvadled in clothes and laid in a manger ✠verse 13 And sodenly there vvas vvith the Angel a multitude of the heauenly armie praising God and saying ✠verse 14 Glorie in the highest to God and in earth peace to â—men of good vvil ⊢ ✠verse 15 And it came to passe after the Angels departed from them into heauen the shepheards spake one to an other Let vs goe ouer to Bethlehem and let vs see this vvord that is done vvhich our Lord hath shevved to vs. ✠verse 16 And they came vvith speede and they found MARIE and Ioseph and the infant laid in the manger ✠verse 17 And seeing it they vnderstood of the vvord that had been spoken to them concerning this childe ✠verse 18 And al that heard did maruel and concerning those things that vvere reported to them by the shepheards ✠verse 19 But MARIE ″ kept al these vvordes conferring them in her hart ✠verse 20 And the shepheards returned glorifying and praysing God in al things that they had heard and seen as it vvas said to them ⊢ ✠verse 21 And * after eight daies vvere expired that the childe should be circuncised his name vvas called IESVS vvhich vvas * called by the Angel before that he vvas conceiued in the vvombe ⊢ ✠verse 22 And after the daies vvere fully ended of her purification * according to the lavv of Moyses they caried him into Hierusalem to present him to our Lord ✠verse 23 as it is vvritten in the lavv of our Lord That euery male opening the matrice shal be called holy to the Lord. ✠verse 24 and to giue a sacrifice * according as it is vvritten in the lavv of our Lord a paire of turtles or tvvo yong pigeons ✠verse 25 And behold there vvas a man in Hierusalem named Simeon and this man vvas iust and religious expecting the consolation of Israel and the Holy Ghost vvas in him ✠verse 26 And he had receiued an ansvver of the Holy Ghost that he should not see death vnles he savv first the CHRIST of our Lord. ✠verse 27 And he came in spirit into the temple And vvhen his parents brought in the childe IESVS to doe according to the custome of the Lavv for him ✠verse 28 he also tooke him into his armes and blessed God and said ✠verse 29 NOW THOV doest dimisse thy seruant O Lord according to thy vvord in peace ✠verse 30 Because mine eies haue seen thy SALVATION ✠verse 31 Vvhich thou hast prepared before the face of al peoples ✠verse 32 A light to the reuelation of the Gentils and the glorie of thy people Israel ⊢ ✠verse 33 And his father and mother vvere marueling vpon those things vvhich vvere spoken concerning him ✠verse 34 And Simeon blessed them and said to MARIE his mother Behold this is set ″ vnto the ruine and vnto the resurrection of many in Israel and for a signe vvhich shal be contradicted ✠verse 35 and thine ovvne soule shal a svvord pearce that out of many hartes cogitations may be reuealed ✠verse 36 And there vvas Anne a prophetisse the daughter of Phanuel of the tribe of Aser she vvas farre striken in daies and had liued vvith her husband seuen yeres from her virginitie ✠verse 37 And she vvas ″ a vvidovv vntil eightie and foure yeres vvho departed not from the temple ″ by fastings and praiers seruing night and day ✠verse 38 And she at the same houre sodenly comming in confessed to our Lord and spake of him to al that expected the redemption of Israel ✠verse 39 And after they had vvholy done al things according to the lavv of our Lord they returned into Galilee into their citie Nazareth ✠verse 40 And the childe grevv and vvaxed strong ' ful of vvisedom and the grace of God vvas in him âœ
God miraculously our Sacrament more it vvas to be eaten for the time of their peregrination our Sacrament more it vvas to euery man vvhat he liked best our Sacrament more a litle thereof serued and sufficed as vvel as much our Sacrament more it vvas reserued for such daies as it could not be gathered and our Sacramēt much more it vvas kept for a memorial in the arke of the Testament our Sacrament much more the discontented and incredulous murmured and gainsaid it at our Sacrament much more it sustained their bodies in the desert our Sacrament both body and soule much more 52. Hovv can this man It came not to their minde that nothing vvas impossible to God that vvickedly said Hovv can this man giue vs his flesh but vve may make great profite of their sinne beleeuing the Mysteries and taking a lesson neuer to say or once thinke Hovv for it is a Ievvish vvord and vvorthy al punishment so saith S. Cyril li. 4 c. 11 in Io. Neuertheles if one asked onely for desire to learne in humility as our Lady did touching her hauing a childe in her virginitie then he must take the Angels answer to her That it is of the Holy Ghost so saith S. Damascene li. 4. c. 14. 53. vnles you eate Christ cōmending the Sacrament of the faithful vnto vs said Except you eate c. you can not haue life in you So the life saith of life and to him that thinketh the life to be a lier this meate shal be death not life to him August Ser. 2 de verb. Ap. c. 1. And S. Leo thus Because our Lord saith Except you eate c. let vs so communicate that vve nothing doubt of the truth of Christes body and bloud for that 〈◊〉 receiued vvith mouth vvhich is beleiued in hart and they ansvver Amen in vaine that dispute against that vvhich they receiue 53. And drinke This the Protestants alleage for the necessitie of receiuing in both kindes but in respect of them selues who lightly hold al this chapter to pertaine nothing to the Sacramental receiuing but to spiritual feeding on Christ by faith onely it can make nothing for one kinde or other And in respect of vs Catholikes who beleeue Christs whole person both humanitie and Diuinitie both flesh and bloud to be in either forme and to be vvholy receiued no lesse in the first then in the second or in both this place commaundeth nothing for both the kindes 53. You shal not haue life Though the Catholikes teach these wordes to be spoken of the Sacrament yet they meane not no more then our Sauiour here doth to exclude al from saluation that receiue not actually and Sacramentally vnder one or both kindes For then children that die after they be baptized and neuer receiued Sacramentally should perish which to hold were heretical Neither did S. Augustine meane applying these wordes to infants also that they could not be saued without receiuing sacramentally as not onely the Heretikes but Erasmus did vnlearnedly mistake him but his sense is that they were by the right of their Baptisme ioyned to Christs body Mystical and thereby spiritually partakers of the other Sacrament also of Christs body and bloud As al Catholike men that be in prison ioyning with the Church of God in hart and desire to receiue and be partakers with the Church of this Sacrament and those specially that deuoutly heare Masse and adore in presence the body and bloud of Christ ioyning in hart with the Priest al these receiue life and fruite of the Sacrament though at euery time they receiue not sacramentally in one or both kindes And although in the Primitiue Church the holy Sacrament in the second kind were often giuen euen to infants to sanctifie them yet as the holy Councel hath declared it was neuer ministred vnto them with opinion that they could not be saued without it and therfore the Heretikes do vntruely charge the Church and the Fathers with that errour 54. I vvil raise him As the Sonne liueth by the Father euen so do vve liue by his flesh saith S. Hilarie li. 8. de Trin. And S. Cyril againe thus Though by nature of our flesh vve be corruptible yet by participation of life vve are reformed is the propertie of life For not onely our soules vvere to be lifted vp by the holy Ghost to life euerlasting but this rude grosse terrestrial body of ours is to be reduced to immoralitie by touching tasting and eating this agreable food of Christes body And vvhen Christ saith I vvil raise him vp he meaneth that this body vvhich he eateth shal raise him Our flesh saith Tertullian eateth the body and bloud of Christ that the soule may also be fatted therfore they shal both haue one revvard at the Resurrection And S. Irenaeus Hovv do they affirme that our bodies be not capable of life euerlasting vvhich is nourished by the body and bloud of our Lord Either let them change their opinion or els cease to offer the Eucharist S. Gregorie Nyssene also saith That liuely body entering into our body changeth it and maketh it like and immortal 55. Meate in deede Manna was not the true meate nor the water of the rocke the drinke in deede for they did but driue avvay death or famine for a time and for this life But the holy Body of Christ is the true food nourishing to life euerlasting and his bloud the true drinke that driueth death avvay vtterly for they be not the body and bloud of a mere man but of him that being ioyned to life is made life and therfore are vve the body and members of Christ because by this benediction of the mysterie vve receiue the sonne of God him self So saith S. Cyril li. 4 c. 16 in Io. 58. He that eateth this bread By this place the holy Councel proueth that for the grace and effect of the Sacrament which is the life of the soule there is no difference whether a man receiue both kindes or one because our Sauiour vvho before attributed life to the eating and drinking of his body and bloud doth here also affirme the same effect vvhich is life euerlasting to come of eating onely vnder one forme Therfore the Heretikes be seditious calumniators that would make the people beleeue the Catholike Church and Priests to haue defrauded them of the grace and benefite of one of the kindes in the Sacrament Nay it is they that haue defrauded the world by taking away both the real substance of Christ and the grace from one kinde and both kindes and from al other Sacraments The Church doth onely by the wisedom of Gods Spirit and by instruction of Christ and his Apostles according to time and place for Gods most honour the reuerence of the Sacrament and the peoples most profite thereby dispose of the maner and order how the Priest how the people shal receiue
Fleeth Euery Bishop and Pastor is bound to abide with his flocke in times of danger and persecution euen to death except him self be personally sought for rather then the flocke or the flocke it self forsake him for in such cases the Pastor may flee as the Apostles did and S. Athanasius and others S. Athan. Apol. de sua fuâ—â— August ep 1â—0 21. The dedication This is the feast of Dedication instituted by Iudas Machabaeus li. 1 Mach. c. 4. Christ vouchsafed to honouran keepe that feast instituted by him our Heretikes vouchsafe not to pray and sacrifice for the dead vsed and approued by him The Dedication also of Christian Churches is warranted thereby with the annual memories thereof And it proueth that such things may be instituted without any expresse commaundement in Scripture 2â— That vvhich he gaue me Thus read also diuers of the Fathers namely S. Hilar. Trin. li. 7 post medium S. Ambr. de Sp. S. li. 3. c. 18. S. August in Io. tract 4â— S. Cyril li. 7 in Io c. 10. and vse it to proue that Christ had his essence and nature of the Father And therfore some Heretikes of our time wickedly accuse the Councel of Laterane for falsifying this place and applying it to the same purpose Which they lesse can abide for that it is against Caluins Autotheisme holding that Christ tooke his person of the Father but not his substance See the 2 Annot. in 1 Io. v. 1. CHAP. XI He coÌ„meth once againe into Ievvrie boldly the time that he vvould be killed of them being not yet come and raiseth Lazarus foure daies buried 47. At vvhich miracle the blind malice of the rulers so increaseth that in Councel they conclude to make him avvay hovvbeit the high Priest prophecieth vnavvares of the saluation of the vvorld by his death â—4 He therevpon goeth againe out of the vvay verse 1 AND there vvas a certaine sicke man Lazarus of Bethánia of the tovvne of Marie and Martha her sister ✠verse 2 And Marie vvas she * that anointed our Lord vvith ointemeÌ„t and vviped his feete vvith her heare vvhose brother Lazarus vvas sicke ✠verse 3 His sisters therfore sent to him saying Lord behold he vvhom thou louest is sicke ✠verse 4 And IESVS hearing said to them This sicknesse is not to death but for the glorie of God that the sonne of God may be glorified by it ✠verse 5 And IESVS loued Martha and her sister Marie and Lazarus ✠verse 6 As he heard therfore that he vvas sicke then he taried in the same place tvvo daies ✠verse 7 then after this he saith to his Disciples Let vs goe into Ievvrie againe ✠verse 8 The Disciples say to him Rabbi novv the Ievves sought to stone thee and goest thou thither againe ✠verse 9 IESVS ansvvered Are there not tvvelue houres of the day If a man vvalke in the day he stumbleth not because he seeth the light of this vvorld ✠verse 10 but if he walke in the night he stumbleth because the light is not in him ✠verse 11 These things he said and after this he saith to them Lazarus our frende sleepeth but I goe that I may raise him from sleepe ✠verse 12 His Disciples therfore said Lord if he sleepe he shal be safe ✠verse 13 but IESVS spake of his death they though that he spake of the sleeping of sleepe ✠verse 14 Then therfore IESVS said to them plainely Lazarus is dead ✠verse 15 and I am glad for your sake that you may beleeue because I vvas not there but let vs goe to him ✠verse 16 Thomas therfore vvho is called Didymus said to his condisciples Let vs also goe to die vvith him ✠verse 17 IESVS therfore came and found him novv hauing been foure daies in the graue ✠verse 18 and Bethánia vvas nigh to Hierusalem about fiftene furlonges ✠verse 19 And many of the Ievves vvere come to Martha and Marie to comfort them concerning theire brother ✠verse 20 Martha therfore vvhen she heard that IESVS vvas come vvent to meete him but Marie sat at home ✠verse 21 Martha therfore said to IESVS Lord if thou hadst been here my brother had not died ✠verse 22 but novv also I knovv that vvhat things soeuer thou shalt aske of God God vvil giue thee ✠verse 23 IESVS saith to her Thy brother shal rise againe ✠verse 24 Martha saith to him I knovv that he shal rise againe in the resurrection in the last day ✠verse 25 IESVS said to her I am the resurrection and the life he that beleeueth in me although he be dead shal liue ✠verse 26 and euery one that liueth and beleeueth in me shal not die for euer Beleeuest thou this ✠verse 27 She saith to him Yea Lord I haue beleeued that thou art CHRIST the sonne of God that art come into this vvorld ⊢ ✠verse 28 And vvhen she had said these things she vvent and called Marie her sister secretely saying The maister is come calleth thee ✠verse 29 She vvheÌ„ she heard riseth quickely commeth to him ✠verse 30 For IESVS was not yet come into the towne but he vvas yet in that place vvhere Martha had mette him ✠verse 31 The Ievves therfore that vvere vvith her in the house and did comfort her vvhen they savv Marie that she rose quickly and vvent forth folovved her saying That she goeth to the graue to vveepe there ✠verse 32 Marie therfore vvhen she vvas come vvhere IESVS vvas seeing him fel at his feete and saith to him Lord if thou hadst been here my brother had not died ✠verse 33 IESVS therfore vvhen he savv her vveeping and the Ievves that vvere come vvith her vveeping he groned in spirit and troubled him self ✠verse 34 and said Vvhere haue you laid him They say to him Lord come and see ✠verse 35 And IESVS vvept ✠verse 36 The Ievves therfore said Behold hovv he loued him ✠verse 37 But certaine of them said Could not he that * opened the eies of the blinde man make that this man should not die ✠verse 38 IESVS therfore againe groning in him self commeth to the graue and it vvas a caue and a stone vvas laid ouer it ✠verse 39 IESVS saith Take avvay the stone Martha the sister of him that vvas dead saith to him Lord novv he stinketh for he is novv of foure daies ✠verse 40 IESVS saith to her Did not I say to thee that if thou beleeue thou shalt see the glorie of God ✠verse 41 They tooke therfore the stone avvay And IESVS lifting his eies vpvvard said Father I giue thee thankes that thou hast heard me ✠verse 42 and I did knovv that thou doest alvvaies heare me but for the people that standeth about haue I said it that they may beleeue that thou hast sent me ✠verse 43 Vvhen he had said these things
✠verse 19 And this he said signifying by vvhat death he should glorifie God ⊢ And vvhen he had said this he saith to him Folovv me ✠verse 20 Peter turning savv that disciple vvhom IESVS loued folovving * vvho also leaned at the supper vpon his breast and said Lord vvho is he that shal betray thee ✠verse 21 Him therfore vvhen Peter had seen he saith to IESVS Lord and this man vvhat ✠verse 22 IESVS saith to him So I vvil haue him to remaine til I come vvhat to thee folovv thou me ✠verse 23 This saying therfore vvent abrode among the brethren that that disciple dieth not And IESVS did not say to him he dieth not but So I vvil haue him to remaine til I come vvhat to thee ✠verse 24 This is that disciple vvhich giueth testimonie of these things and hath vvritten these things and vve knovv that his testimonie is true ⊢ ✠verse 25 But there are * many other things also vvhich IESVS did vvhich if they vvere vvritten in particular neither the vvorld it self I thinke vvere able to conteine those bookes that should be vvritten ANNOTATIONS CHAP. XXI 17. Feede my sheepe As it was promised him Mat. 16 that the Church should be builded vpoÌ„ him and that the keies of heauen should be giuen to him so here it is performed he is actually made the general Pastor and Gouerner of al Christs sheepe For though the other ten as Matthias and Paul also afterward were Apostles Bishops Priests aud had authoritie to binde and loose to remitte and reteâ—ne to preach baptize and such like as wel as he Yet in these things and al other gouernement Christ would haue him to be their head and they to depend of him as head of their College and consequently of the whole flocke of Christ no Apostle nor no Prince in earth if he acknowledge him self to be a sheepe of Christ exempted from his charge And that Christ maketh a difference betwixt Peter and the rest and giueth him some greater preeminence and regiment then the rest it is plaine by that he is asked whether he loue our Lord more then the other Apostles do where for equal charge no difference of loue had bene required To Peter saith S. Cyprian our Lord after his Resurrection said Feede my sheepe and buildâ—d his Church vpon him alone and to him he giueth the charge of feeding his sheepe For although after his Resurrection he gaue his povver alike to al saying As my Father sent me so I send you take the Holy Ghost if you remitte to any their sinnes they shal be remitted c. Yet to manifest vnitie he coÌ„stituted one Chaire so disposed by his authoritie that vnitie should haue origine of one The rest of the Apostles vvere that Peter vvas in equal fellovvship of honour and povver but the beginning coÌ„meth of vnitie the Primacie is giuen to Peter that the Church of Christ may be shewed to be one one Chaire S. Chrysostome also saith thus Why did our Lord shede his bloud truely to redeeme those sheepe the cure of vvhich he committed both to Peter and also to his Successors And a litle after Christ vvould haue Peter indued vvith such authoritie and to be far aboue al his other Apostles for he saith Peter dost thou loue me more then al these do Wherevpon our Maister might haue inferred If thou loue me Peter vse much fasting sleepe on the hard floure vvatch much be patrone to the oppressed father to the orphans and husband to the vvidovves but omitting al these things he saith Feed my sheepe For al the foresaid vertues certes may be done easily of many subiects not onely men but vvomen but vvhen it commeth to the gouernement of the Church and committing the charge of so many soules al vvoman kind must needes vvholy giue place to the burden and greatnes thereof and a great number of men also So writeth he And because Protestants would make the vnlearned thinke that S. Gregorie deemeÌ„d the Popes Supremacie to be wholy vnlawful and Antichristian for that he condemneth Iohn of Constantinople for vsurping the name of vniuersal Bishop resembling his insolence therein to the pride of Antichrist note wel the wordes of this holy father in the very same place and Epistle against the B. of Constantinople by which you shal easily see that to deny him to be vniuersal Bishop is not to deny Peter or the Pope to be head of the Church or supreme Gouerner of the same as our Aduersaries fraudulently pretend It is plaine to al men saith he that euer read the Gospel that by our Lordes mouth the charge of the vvhole Church vvas committed to S. Peter Prince of the Apostles for to him it vvas said Feed my sheepe for him vvas the prayer made that his faith should not faile to him vvere the keies of heauen giuen and authoritie to binde and loose to him the cure of the Church and principality vvas deliuered and yet he vvas not called the vniuersal Apostle This title in deed vvas offered for the honour of S. Peter Prince of the Apostles to the Pope of Rome by the holy Councel of Chalcedon but none of that See did euer vse it or consent to take it Thus much S. Gregorie who though he both practised iurisdictioÌ„ through out al Christendom as other of that See haue euer done and also acknowledged the Principality and Soueraintie to be in Peter and his Successors yet would he not for iust causes vse that title subiect to vanitie misconstructioÌ„ But both he al the Popes since haue rather called them selues Seruos seruorum Dei the Seruants of Gods seruants Though the word vniuersal Bishop in that sense wherein the holy Councel of Chalcedon offered it to the See of Rome was true and Lawful For that Councel would not haue giuen any Antichristian or vniust title to any man Onely in the B. of Constantinople and other which in no sense had any right to it and who vsurped it in a very false and tyrannical meaning it was insolent vniust and Antichristian See also the Epistles of S. Leo the Great concerning his practise of vniuersal iurisdiction though he refused the title of vniuersal Bishop And S. Bernard that you may better perceiue that the general charge of Christs sheepe was not onely giuen to Peters person but also to his successors the Popes of Rome as S. Chrysostom also before alleaged doth testifie writeth thus to Eugenius Thou art he to whom the keies of heauen are deliuered to whom the sheepe are coÌ„mitted there be other Porters of heaueÌ„ other Pastors of flockes but thou hast inherited in more glorious differeÌ„t sort For they haue euery one their particular flocke but to thee al vniuersally as one flocke to one maÌ„ are credited being not onely the Pastor of the sheepe but the one Pastor of al the
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ— being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â— de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ„ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâ—sius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth â—xtol thee with loude voice saying Auâ— gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs 〈◊〉 Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâ—pâ—â—â— c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ— more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ„ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â— holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌ„ded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
that men must stand in feare and dread lest they be not vvorthy to be heard or to obteine mercie Vvhereby al men that bye or sel any spiritual functions dignities offices or liuings may specially be vvaâ—ned that the sinne is exceding great 24. Pray you for me As this Sorcâ—â—er had more knovvledge of the true religion then the Protestants haue vvho see not that the Apostles and Bishops can giue the Holy Ghost in this Sacrament or other vvhich he plainely perceiued and confessed so surely he vvas more religious then they that being so sharply checked by the Apostle yet blasphemed not as they do vvhen they be blamed by the Gouerners of the Church but desired the Apostles to pray for him 27. This is desert Intolerable boldnes of some Protestants here also as in other places against al copies both Greeke and Latin to surmise corruption or falshod of the text saying it can not be so Vvhich is to accuse the holy Euangelist and to blaspheme the Holy Ghost him self See Beza vvho is often very saucie vvith S. Luke 38. He baptized him When the Heretikes of this time finde mention made in Scripture of any Sacrament ministred by the Apostles or other in the Primitiue Church they imagine no more vvas done then there is expresly told nor scarsly beleeue so much As if imposition of hands in the Sacrament of Confirmation be onely expressed they thinke there vvas no chrisme nor other vvorke or vvord vsed So they thinke no more ceremonie vvas vsed in the baptizing of this noble man then here is mentioned Vvherevpon S. Augustine hath these memorable vvordes In that that he saith Philip baptized him he vvould haue it vnderstood that al things vvere done vvhich though in the Scriptures for breuitie sake they are not mentioned yet by order of tradition vve knovv vvere to be done CHAP. IX Saul not content to persecute so cruelly in Hierusalem 3 is in the vvay to Daâ—â—scus told by our Lord IESVS of his vaine attempt and miraculously conuerted to be an Apostle and after great penance restored to his sight by Ananias and baptized 20 And presently he dealeth mightily against the Ievves prouing IESVS to be Christ to their great admiration 23 But such is their obstinacie that they lay al Damascus to kil him 26 From thence he goeth to Hierusalem and there ioyneth vvith the Apostles and againe by the obstinate Ievves his death is sought 31 The Church being novv grovven ouer al Ievvrie Galilee and Samaria Peter visiteth al and in his visitation 33 healing a lameman 36 and raising a dead vvoman conuerteth very many verse 1 AND Saul as yet breathing forth threatenings and slaughter against the disciples of our Lord came to the high priest ✠verse 2 and asked letters of him vnto Damascus to the synagogs that if he had found any men and vvomen of this vvay he might bring them bound vnto Hierusalem ✠verse 3 And as he vvent on his iourney it chaunced that he drevv nigh to Damascus and * sodenly a light from heauen shined round about him ✠verse 4 And falling on the ground he heard a voice saying to him Saul Saul vvhy persecutest thou me ✠verse 5 Vvho said Vvho art thou Lord And he I am IESVS vvhom thou doest persecute it is hard for thee to kicke against the pricke ✠verse 6 And trembling and being astonied he said Lord vvhat vvilt thou haue me to doe ✠verse 7 And our Lord to him Arise and goe into the citie and it shal be told thee vvhat thou must doe But the men that vvent in companie vvith him stood amased hearing the voice but seeing no man ✠verse 8 And Saul rose vp from the ground and his eies being opened he savv nothing And they dravving him by the haÌ„des brought him into Damascus ✠verse 9 And he vvas three daies not seeing and he did neither eate nor drinke ✠verse 10 And there vvas a certaine disciple at Damascus named Ananias and our Lord said to him in a vision Ananias But he said Loe here I am Lord. ✠verse 11 And our Lord to him Arise goe into the streate that is called Straight and seeke in the house of Iudas one named Saul of Tarsus for behold he prayeth ✠verse 12 And he savv a man named Ananias comming in and imposing handes vpon him for to receiue his sight ✠verse 13 But Ananias ansvvered Lord I haue heard by many of this man hovv much euil he hath done to thy sainctes in Hierusalem ✠verse 14 and here he hath authoritie from the cheefe priests to binde al that inuocate thy name ✠verse 15 And our Lord said to him Goe for a vessel of election is this man 〈…〉 carie my name before the Gentiles and kinges 〈…〉 children of Israël ✠verse 16 For I vvil shevv him hovv grea◠〈…〉 must suffer for my name ✠verse 17 And Ananias vvent and entred into the house and imposing handes vpon him he said Brother Saul our Lord IESVS hath sent me he that appeared to thee in the vvay that thou camest that thou maiest see and be filled vvith the holy Ghost ✠verse 18 And forthvvith there fel from his eies as it vvere scales and he receiued sight and rising he vvas baptized ✠verse 19 And vvhen he had taken meate he vvas strengthened And he vvas vvith the disciples that vvere at Damascus for certaine daies ✠verse 20 And incontinent entring into the synagogs he preached IESVS that this is the sonne of God ✠verse 21 And al that heard vvere astonied and said Is not this he that expugned in Hierusalem those that inuocated this name and came hither to this purpose that he might bring them bound to the cheefe priests ✠verse 22 But Saul vvaxed mightie much more and confounded the Ievves that dvvelt at Damascus affirming that this is CHRIST ⊢ ✠verse 23 And vvhen many daies vvere passed the Ievves consulted that they might kil him ✠verse 24 But their conspiracie came to Sauls knovvledge And * they kept the gates also day and night that they might kil him ✠verse 25 But the disciples taking him in the night conueied him avvay by the vvall letting him dovvne in a basket ✠verse 26 And vvhen he vvas come into Hierusalem he assaied to ioyne him self to the disciples al feared him not beleeuing that he vvas a disciple ✠verse 27 But Barnabas tooke him brought him to the Apostles and told them hovv in the vvay he had seen our Lord and that he spake vnto him and hovv in Damascus he dealt confidently in the name of IESVS ✠verse 28 And he vvas vvith them going in and going out in Hierusalem and dealing confidently in the name of our Lord. ✠verse 29 He spake also to the Gentiles and disputed vvith the Greekes but they sought to kil him ✠verse 30 Vvhich vvhen the brethren had knovven they brought him dovvné
at Hierusalem the cheefe priests and the auncients of the Ievves came vnto me desyring condemnation against him ✠verse 16 To vvhom I ansvvered That it is not the Romanes custome to yeld vp any man before that he vvhich is accused haue his accusers present and take place to make his ansvver for to cleere him self of the crimes ✠verse 17 Vvhen they therfore vvere assembled hither vvithout any delaie the day folovving sitting in the iudgement seat I commaunded the man to be brought ✠verse 18 Of vvhom vvhen the accusers stoode vp they brought no cause vvhich I thought il of ✠verse 19 but certaine questions of their ovvne superstition they had against him and of one IESVS deceased vvhom Paul affirmed to liue ✠verse 20 Doubting therfore of this kinde of question I said vvhether he vvould goe to Hierusalem there be iudged of these things ✠verse 21 But Paul appealing to be kept vnto the knovvledge of Augustus I commaunded him to be kept til I send him to Caesar ✠verse 22 And Agrippa said to Festus My self also vvould heare the man To morovv said he thou shalt heare him ✠verse 23 And the next day vvhen Agrippa and Bernice vvere come vvith great pompe and had entred into the hall of audience vvith the Tribunes and principal men of the citie at Festus commaundement Paul vvas brought ✠verse 24 And Festus saith King Agrippa and al ye men that are present together vvith vs you see this man concerning vvhom al the multitude of the Ievves called vpon me at Hierusalem requesting and crying out that he ought not to liue any longer ✠verse 25 Yet haue I found nothing that he hath committed vvorthie of death But forasmuch as he himself appealed to Augustus I haue determined to send him ✠verse 26 Of vvhom vvhat to vvrite for certaintie to my lord I haue not For the vvhich cause I haue brought him forth to you and especially to thee king Agrippa that examination being made I may haue vvhat to vvrite ✠verse 27 For it seemeth to me vvithout reason to send a prisoner not to signifie his causes CHAP. XXVI In that honorable Audience being permitted to speake 2 he declareth to the king vvhat he first vvas 1â— and hovv miraculously he vvas conuerted 19 and that he hath preached sinâ—â— as he vvas commaunded from heauen and as the Prophets had foretold of Christ 24 Which strange tale Festus the Heathen President hearing saith that he is mad 25 But he ansvvereth and exhorteth them al to be Christians as he is â—0 They finally pronounce that he might be set at libertie but only for his appeale verse 1 BVT Agrippa said to Paul Thou art permitted to speake for thy self Then Paul stretching forth his hand began to make his ansvver ✠verse 2 Touching al things vvhereof I am accused of the Ievves king Agrippa I account my self happie for that I am to defend my self this day before thee ✠verse 3 especially vvhereas thou knovvest al things that are among the Ievves customes and questions for the vvhich cause I beseeche thee heare me patiently ✠verse 4 And my life truely from my youth vvhich vvas from the beginning in my nation in Hierusalem al the Ievves doe knovv ✠verse 5 knovving me before from the beginning if they vvil giue testimonie that according to the most sure secte of our religion I liued a Pharisee ✠verse 6 And novv for the hope of the promisse that vvas made of God to our fathers doe I stand subiect to iudgement ✠verse 7 the vvhich our tvvelue tribes seruing night and day hope to come vnto Of the vvhich hope o king I am accused of the Ievves ✠verse 8 Vvhat incredible thing is it iudged vvith you if God raise the dead ✠verse 9 And my self truely had thought that I ought to doe against the name of IESVS of Nazareth many contrarie things ✠verse 10 Vvhich also I * did at Hierusalem and many of the saincts did I shut vp in prisons hauing receiued authoritie of the cheefe priests and vvhen they vvere put to death I brought the sentence ✠verse 11 And through out al the synagogs often times punishing them I coÌ„pelled them to blaspheme and yet more mad against them I persecuted them euen vnto foraine cities ✠verse 12 Among vvhich things vvhiles * I vvent to Damascus vvith authoritie and permission of the cheefe priests ✠verse 13 at midday in the vvay I savv o king from heauen a light to haue shined round about me and them that vvere in companie vvith me aboue the brightnes of the sunne ✠verse 14 And vvhen al vve vvere fallen dovvne on the ground I heard a voice speaking to me in the Hebrew tongue Saul Saul vvhy persecurest thou me It is hard for thee to kicke against the pricke ✠verse 15 And I said Vvho art thou Lord And our Lord ansvvered I am IESVS vvhom thou doest persecure ✠verse 16 But rise vp and stand vpon thy feete for to this end haue I appeared to thee that I may ordaine thee a minister and vvitnes of those things vvhich thou hast seen and of those things vvherein I vvil appeare to thee ✠verse 17 deliuering thee out of the peoples natioÌ„s vnto the vvhich novv I send thee ✠verse 18 to opeÌ„ their eies that they may be conuerted from darkenes to light and from the povver of Satan to God that they may receiue remission of sinnes and lot among the saincts by the faith that is in me ✠verse 19 Vvherevpon king Agrippa I vvas not incredulous to the heauenly vision ✠verse 20 but to them first that are at Damascus and at Hierusalem and vnto al the countrie of levvrie and to the Gentiles * did I preach that they should doe penaÌ„ce and turne to God doing vvorkes vvorthie of penance ✠verse 21 For this cause the Ievves vvhen I vvas in the temple * apprehending me atteÌ„pted meaning to kil me ✠verse 22 But aided by the help of God I stand vntil this day testifying to small and to great saying nothing beside those things vvhich the Prophets did speake should come to passe Moyses ✠verse 23 if CHRIST vvere passible if the first of the resurrection from the dead he vvere to shevv light to the people and to the Gentiles ✠verse 24 As he spake these things made his ansvver Festus vvith a loud voice said Thou art mad Paul much learning turneth thee to madnesse ✠verse 25 And Paul said I am not mad most excellent Festus but I speake vvordes of veritie and so brietie ✠verse 26 for the king knovveth of these things to vvhom also I speake constantly for I thinke none of these things to be vnknovven to him For neither vvas any of these things done in a corner ✠verse 27 Beleeuest thou the prophets king Agrippa I knovv that thou beleeuest ✠verse 28 And Agrippa
that vve may fructifie to God ✠verse 5 For vvhen vve vvere in the flesh the passions of sinnes that vvere by the Lavv did vvorke in our members to fructifie vnto death ✠verse 6 but novv vve are loosed from the lavv of death vvherein vve vvere deteined in so much vve serue in nevvnesse of spirit and not in the oldnes of the letter ✠verse 7 Vvhat shal vve say then is the Lavv sinne God forbid But sinne I did not knovv but by the Lavv. for concupisceÌ„ce I knevv not vnlesse the lavv did say ″ Thou shalt not couet ✠verse 8 But ocoasion being taken sinne by the commaundement vvrought in me al coÌ„cupiscence For vvithout the Lavv sinne vvas dead ✠verse 9 And I liued vvithout the Lavv sometime But vvhen the commaundement vvas come sinne reuiued ✠verse 10 And I vvas dead and the commaundement that vvas vnto life the same to me vvas found to be vnto death ✠verse 11 For sinne taking occasion by the commaundement seduced me and by it killed me ✠verse 12 Therfore * the Lavv in deede is holy and the commaundement holy and iust and good ✠verse 13 That theÌ„ vvhich is good to me vvas it made death God forbid but sinne that it may appeare sinne by the good thing vvrought me death that sinne might become sinning aboue measure by the coÌ„maundemeÌ„t ✠verse 14 For vve knovv that the Law is spiritual but I am carnal sold vnder sinne ✠verse 15 For ″ that which I vvorke I vnderstand not for ″ not that vvhich I vvil the same do I but vvhich I hate that I doe ✠verse 16 And if that vvhich I vvil not the same I doe I coÌ„sent to the Lavv that it is good ✠verse 17 But novv not I vvorke it any more but the sinne that dvvelleth in me ✠verse 18 For I know that there dvvelleth not in me that is to say in my flesh good For to vvil is preseÌ„t vvith me but to accomplish that vvhich is good I finde not ✠verse 19 For ″ not the good vvhich I vvil that doe I but the euil ″ vvhich I vvil not that I doe ✠verse 20 And if that vvhich I vvil not the same I doe novv not I vvorke it but the sinne that dvvelleth in me ✠verse 21 I finde therfore the Lavv to me hauing a vvil to doe good that euil is present vvith me ✠verse 22 For I am delighted vvith the lavv of God according to the invvard man ✠verse 23 but I see an other lavv in my members repugning to the lavv of my minde and captiuing me in the lavv of sinne that is in my members ✠verse 24 Vnhappie man that I am vvho shal deliuer me from the body of this death ✠verse 25 The grace of God by IESVS Christ our Lord. ⊢ Therfore I my self ″ vvith the minde serue the lavv of God but vvith the flesh the lavv of sinne ANNOTATIONS CHAP. VII â— Thou shalt not â—â—uet It is not the habitual concupiscence or infirmitie of our nature or sénsual desire or inclination to euil coueting against the spirit that is forbidden properly in this precept but the consent of our reason and minde vnto it to obey and folovv the lustes thereof that is a sinne and prohibited 15. That vvhich I vvorke This being vnderstood of S. Paul himself or any other iust person the sense is that the flesh and inferiour part stirreth vp diuerse disordered motions and passions or perturbations against the minde and vpon such a soden sometimes inuadeth the same that before it atteÌ„deth or reason can gather it self to deliberate maÌ„ is in a sort though vnvvittingly entangled Vvhich as soone as it is perceiued being of the iust condemned reiected and resisted neuer maketh him a sinner 15. Not that vvhich I vvil He meaneth not that he can do no good that he vvilleth or desireth or that he is euer forced to do that vvhich his vvill agreeth not vnto but that by reason of the forciblenesse of concupiscence vvhere of he can not rid him self during life he can not accomplish al the desire of his spirit and minde according as he saith to the Galatians The flesh coueâ—eth against the spirit and the spirit against the flesh that not vvhatsoeuer you vvill you can do 19. Not the good vvhich I vvill So may the iust also be forced by the rage of concupiscence or sensual appetite to do or suffer many things in his inferiour part or external members vvhich his vvill consenteth not vnto And so long it is so farre from sinne that as * S. Augustine faith he neede neuer say to God forgiue vs our sinnes for the same for sinne is voluntarie and so be not these passions 19. Which I vvil not It maketh not any thing against free vvill that the Apostle saith that good men do or suffer sometimes in their bodies that vvhich the â—vill agreeth not vnto but it proueth plainely free vvil because the proper act thereof that is to vvill or nill to consent or dissent is euer as you may see here free in it self though there may be internal or external force to stay the members of a man that they obey not in euery act that vvhich the vvill commaundeth or prescribeth And therfore that is neuer imputed to maÌ„ vvhich he doth in his external or internal faculties vvhen vvil concurreth not Yea aftervvard v 20 the Apostle saith Noâ— ego opâ—ror man doeth not that vvhich is not done by his vvill vvhich doth most euidently proue free vvill â—5 With the minde vvith the flesh Nothing done by concupiscence vvhich the Apostle here calleth sinne vvherevnto the spirit reason or minde of man consenteth not can make him guilty before God Neither can the motions of the flesh in a iust man euer any vvhit deâ—file the operatioÌ„s of his spirit as the Lutherans do hold but make them often more meritorious for the continual combat that he hath vvith them for it is plaine that the operations of the flesh and of the spirit do not concurre together to make one acte as they imagine the Apostle concluding cleane contrarie That in minde he serueth the Lavv of God in flesh the lavv of sinne that is to say concupiscence CHAP. VIII That novv after Baptisme vve are no more in state of damnation because by the grace vvhich vve haue receiued vve are able to fulfil the Lavv vnles vve do vvilfully giue the dominion againe to concupisâ—ence 1â— Then because of the persecutions that then vvere he comforteth and exhorteth them vvith many reasons verse 1 THERE is novv therefore no damnation to them that are in Christ IESVS that walke not according to the flesh ✠verse 2 For the lavv of the spirit of life in Christ IESVS hath deliuered me from the lavv of sinne and of death ✠verse 3 For that vvhich vvas impossible to the Lavv in that it vvas vveakened by the
flesh God sending his sonne in the similitude of the flesh of sinne euen of sinne damned sinne in the flesh ✠verse 4 that the iustification of the lavv might be fulfilled in vs vvho vvalke not according to the flesh but according to the spirit ✠verse 5 For they that are according to the flesh are affected to the things that are of the flesh but they that are according to the spirit are affected to the things that are of the spirit ✠verse 6 For the vvisedom of the flesh is death but the vvisedom of the spirit life and peace ✠verse 7 Because the vvisedom of the flesh is an enemie ' to God for to the law of God it is not subiect neither can it be ✠verse 8 And they that are in the flesh can not please God ✠verse 9 But you are not in the flesh but in the spirit yet if the Spirit of God dvvel in you But if any man haue not the Spirit of Christ the same is not his ✠verse 10 But if Christ be in you the body in deede is dead because of sinne but the spirit liueth because of iustification ✠verse 11 And if the Spirit of him that raised vp IESVS from the dead dvvel in you he that raised vp IESVS CHRIST from the dead shal quicken also your mortal bodies because of his Spirit dvvelling in you ✠verse 12 Therfore brethren vve are deiters not to the flesh to liue according to the flesh ✠verse 13 For if you liue according to the flesh you shal die but if by the spirit you mortifie the deedes of the flesh you shal liue ✠verse 14 For vvhosoeuer are ledde by the spirit of God they are the sonnes of God ✠verse 15 For * you haue not receiued the spirit of seruitude againe in feare but * you haue receiued the spirit of adoption of sonnes vvherein vve crie Abba father ✠verse 16 For ″ the Spirit him self giueth testimonie to our spirit that we are the sonnes of God ✠verse 17 And if sonnes heires also heires truly of God and coheires of Christ ⊢ ″ yet if vve suffer vvith him that vve may be also glorified vvith him ✠verse 18 For I thinke that the passions of this time are not ″ condigne to the glorie to come that shal be reuealed in vs. ✠verse 19 For the expectation of the creature expecteth the reuelation of the sonnes of God ✠verse 20 For the creature is made subject to vanitie not vvilling but for him that made it subiect in hope ✠verse 21 because creature also it self shal be deliuered from the seruitude of corruption into the libertie of the glorie of the children of God ✠verse 22 For vve knovv that euery creature groneth and trauaileth euen til novv ✠verse 23 And not only it but vve al 's our selues hauing the first fruites of the spirit vve also grone vvithin our selues expecting the adoption of the sonnes of God the redemption of our body ⊢ ✠verse 24 For ″ by hope vve are saued But hope that is seen is not hope for that vvhich a man seeth vvherfore doth he hope it ✠verse 25 But if vve hope for that vvhich vve see not vve expect by patience ✠verse 26 And in like maner also the Spirit helpeth our infirmitie For vvhat vve should pray as vve ought vve knovv not but the Spirit him self requesteth for vs vvith gronings vnspeakable ✠verse 27 And he that searcheth the hartes knovveth vvhat ″ the Spirit desireth because according to God he requesteth for the sainctes ✠verse 28 And vve knovv that to them that loue God al things cooperate vnto good to such as according to purpose are called to be sainctes ✠verse 29 For vvhom he hath forknowen he hath also predestinated to be made conformable to the image of his sonne that he might be the first-borne in many brethren ✠verse 30 And ″ vvhom he hath predestinated them also he hath called and vvhom he hath called them also he hath iustified and vvhom he hath iustified them also hath he glorified ✠verse 31 What shal vve then say to these things If God before vs vvho is against vs ✠verse 32 He that spared not also his ovvne sonne but for vs al deliuered him hovv hath he not also vvith him giuen vs al things ✠verse 33 Who shal accuse against the elect of God God that iustifieth ✠verse 34 Who is he that shal condemne Christ IESVS that died yea that is risen also againe vvho is on the right hand of God vvho also maketh intercession for vs. ✠verse 35 Who then shal separate vs from the charitie of Christ tribulation or distresse or famine or nakednes or danger or persecution or the svvord ✠verse 36 as it is vvritten For vve are killed for thy sake al the day vve are esteemed as sheep of slaughter ✠verse 37 But in al these things we ouer come because of him that hath loued vs. ✠verse 38 For ″ I am sure that neither death nor life nor Angels nor Principalities nor Povvers neither things present nor things to come neither might ✠verse 39 not height nor depth nor other creature shal be able to separate vs from the charitie of God vvhich is in Christ IESVS our Lord. ⊢ ANNOTATIONS CHAP. VIII 16. The spirit giueth testimonie This place maketh not for the Heretikes special faith or their presumptuous certainty that euery one of them is in grace the testimonie of the Spirit being nothing els but the invvard good motions comfort and contentment vvhich the children of God do daily feele more and more in their hartes by seruing him by vvhich they haue as it vvere an attestation of his fauour tovvardes them vvhereby the hope of their iustification and saluation is much corroborated and strengthened 17. Yet if they suffer Christes paines or passions haue not so satisfied for al that Christian men be discharged of their particular suffering or satisfying for eche mans ovvne part neither be our paines nothing vvorth to the attainement of heauen because Christ hath done ynough but quite contrarie he vvas by his passion exalted to the glorie of heauen therfore vve by compassion or partaking vvith him in the like passions shal attaine to be fellovves vvith him in his kingdom 18. Condigâ—â— Our Aduersaries ground hereon that the vvorkes or sufferances of this life be not meritorious or vvorthy of life euerlasting vvhere the Apostle saith no such thing no more then he saith that Christs Passions be not meritorious of his glorie vvhich I thinke they dare not much auouch in our Sauiours actions He expresseth onely that the very afflictions of their ovvne nature vvhich vve suffer vvith or for him be but short momeÌ„tanie of no account in comparison of the recompense vvhich vve shal haue in heauen no more in deede vvere Christes paines of their ovvne nature compared to his
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
for her because heare is giuen her for a veile ✠verse 16 But if any man seeme to be contentious vve haue no such ″ custome nor the ` CHVRCH ' of God ✠verse 17 And this I commaund not praising it that you come together not to better but to vvorse ✠verse 18 First in deede vvhen you come together into the Church I heare that there are schismes among you and in part I beleeue it ✠verse 19 For ″ there must be heresies also that they also vvhich are approued may be made manifest among you ✠verse 20 Vvhen you come therfore together in one is it not novv to eate ″ our Lordes supper ✠verse 21 For euery one taketh his ovvne supper before to eate And one certes is an hungred and an other is drunke ✠verse 22 Vvhy haue you not houses to eate and drinke in or contemne ye the Church of God and confound them that haue not Vvhat shal I say to you praise I you in this I do not praise you ✠verse 23 For I receiued of our Lord that vvhich also ″ I haue deliuered vnto you that our Lord IESVS ″ in the night that he vvas betraied ″ tooke ″ bread ✠verse 24 and giuing thankes brake and said ″ Take ye eate ″ THIS IS ″ MY BODY VVHICH SHAL BE DELIVERED FOR YOV ″ this doe ye for the commemoration of me ✠verse 25 In like maner also the chalice after he had supped saying THIS CHALICE IS THE NEVV TESTAMENT IN MY BLOVD this doe ye as often as you shal drinke for the coÌ„memoration of me ✠verse 26 For as often as you shal eate this bread and drinke the chalice ″ you shal shevv the death of our Lord vntil he come ✠verse 27 Therfore vvhosoeuer shal eate this bread or drinke the chalice of our Lord vnvvorthily he shal be ″ guilty of the body and of the bloud of our Lord. ✠verse 28 But let a man proue him self and so let him eate of that bread and drinke of the chalice ✠verse 29 For he that eateth and drinketh vnvvorthily eateth and drinketh iudgement to him self ″ not discerning the body of our Lord. ⊢ ✠verse 30 Therfore are there among you many weake and feble and ″ many sleepe ✠verse 31 But if vve did ″ iudge our selues vve should not be iudged ✠verse 32 But vvhiles vve are iudged of our Lord vve are chastised that vvith this world vve be not damned ⊢ ✠verse 33 Therfore my brethren vvhen you come together to eate ″ expect one an other ✠verse 34 If any man be an hungred let him eate at home that you come not together vnto iudgement And the rest ″ I vvil dispose vvhen I come ANNOTATIONS CHAP. XI 2. My precepts Our Pastors and Prelates haue authoritie to commaund and vve are bound to obey And the Gouerners of the Church may take order and prescribe that vvhich is comely in euery state as time and place require though the things be not of the substance of our religion 5. Euery vvoman Vvhat gifts of God so euer vvomen haue though supernatural as some had in the Primitiue Church yet they may not forget their vvomanly shamefastnes but shevv them selues subiect and modest and couer their heads vvith a veile 16. Custome If vvomen or other to defend their disorder malipertnes dispute or alleage Scriptures and reasons or require causes of their preachers vvhy by vvhat authoritie they should be thus restrained in things indifferent make them no other ansvver but this This is the custome of the Church this is our custome Vvhich is a goodly rule to represse the saucinesse of contentious â—anglers vvhich being out of al modestie and reason neuer vvant vvordes and replies against the Church Vvhich Church if it could then by prescription of tvventy or thirty yeres and by the authority of one or tvvo of their first preachers stoppe the mouthes of the seditious vvhat should not the custome of fiftene hundred yeres the decrees of many hundred Pastors gaine of reasonable modest and humble men 19. There must be heresies Vvhen the Apostle saith Heresies must be He shevveth the euent and not that God hath directly so appointed it as necessarie for that they be it commeth of mans malice and free vvil but that they be conuerted to the manifestation of the good and constant in faith the Churches vnitie that is Gods special vvorke of prouidence that vvorketh good of euil And for that there should fall Heresies and Schismes specially concerning the Article and vse of the B Sacrament of the Altar vvhereof he novv beginneth to treate it may make vs maruel the lesse to see so great dissensions Heresies and Schismes of the vvicked and vveake in faith concerning the same Such things then vvil be but vvo to him by vvhom scandals or Sectes do come Let vs vse Heretikes saith S. Augustine not to that end to approue their errours but that by defending the Catholike doctrine against their deceices vve may be more vvatchful and vvary because it is most truely vvritten There must be heresies that the tried and approued may be manifested or discoured from the holovv hartes among you Let vs vse this benefite of Gods prouidence for Heretikes be made of such as vvould erre or be naught though they vvere in the Church but being out they profite vs excedingly not by teaching the truth vvhich they knovv not but by stirring vp the carnal in the Church to seeke truth and the spiritual Catholikes to deere the truth for there be innumerable holy approued men in the Church but they be not discerned from other among vs nor manifest so long as vve had rather sleepe in darknes of ignorance then behold the light of truth therfore many are raised out of their sleepe by Heretikes to see the day of God and are glad thereof August c. 8. de vera relig 20. Our Lordes supper The Christians at or about the time of the Churches onely Sacrifice and their communicating thereof kept great feastes vvhich continued long for that the reliefe of the poore vpon the common charges of the richer sort and the charitie and vnitie of al sortes vvere much preserued thereby for vvhich cause they vvere called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Charities of the auncient Fathers and vvere kept commonly in Church houses or porches adioyning or in the body of the Church vvhereof see Tertullian Apolog. c. 19. Clemens Alexand. S. Iustine S. Augustine cont Faiest li. 20 c. 20. after the Sacrifice and Communion vvas ended as S. Chrysostom ho. 27. in 1 Cor. in initio iudgeth Those feastes S. Paul here calleth Coenas Dominicas because they vvere made in the Churches vvhich then vvere called Dominica that is Our Lordes houses The disorder therfore kept among the Corinthians in these Church-feastes of Charitie the Apostle seeketh here to redresse from the foule abuses
fathers in the prophets ✠verse 2 last of al in these daies hath spoken to vs in his Sonne vvhom he hath appointed heire of al by vvhom he made also the vvorldes ✠verse 3 * Vvho being the brightnesse of his glorie and ″ the figure of his substance carying al things by the vvord of his povver making purgation of sinnes sitteth on the right hand of the Maiestie in the high places ✠verse 4 being made so much better then Angels as he hath inherited a more excellent name aboue them ✠verse 5 For to vvhich of the Angels hath he said at any time Thou art my sonne to day haue I begotten thee and againe I vvil be to him a father and he shal be to me a sonne ✠verse 6 And vvhen againe he bringeth in the first begotten into the vvorld he saith And â— let al the Angels of God adore him ✠verse 7 And to the Angels truely he saith He that maketh his Angels spirites and his ministers a flame of fire ✠verse 8 But to the Sonne Thy throne ô God for euer euer a rod of equitie the rod of thy kingdom ✠verse 9 Thou hast loued iustice and hated iniquitie therfore thee God thy God hath anointed vvith the oile of exultation aboue thy fellovves ✠verse 10 And Thou in the beginning ô Lord didst found the earth and the vvorkes of thy handes are the heauens ✠verse 11 They shal perish but thou shalt continue and they shal al vvaxe old as a garment ✠verse 12 And as a vesture shalt thou chaunge them they shal be changed but thou art the self same and thy yeres shal not faile ⊢ ✠verse 13 But to vvhich of the Angels said he at any time Sit on my right hand vntil I make thine enemies the footestoole of thy feete ✠verse 14 Are they not al ministring spirits sent to minister for them vvhich shal receiue the inheritance of saluation ANNOTATIONS CHAP. I. 3. The figures To be the figure of his substance signifieth nothing els but that vvhich S. Paul speaketh in other vvordes to the Phillippians c. 2. v 6. that he is the forme and most expresse resemblance of his fathers substance So S. Ambrose and others expound it and the Greeke vvord Character is very significant to that purpose Note also by this place that the Sonne though he be a figure of his â—athers substance is notvvithstanding of the same substance So Christes body in the Sacrament and his mystical death and sacrifice in the same though called a figure image or representation of Christes visible body and sacrifice vpon the Crosse yet may be and is the self same in substance 6. Let al the Angels adore The Heretikes maruel that vve adore Christ in the B. Sacrament vvhen they might learne by this place that vvheresoeuer his person is there it ought to be adored both of men and Angels And vvhere they say it vvas not made present in the Sacrament nor instituted to be adored vve ansvver that no more vvas he incarnate purposely to be adored but yet straight vpon his descending from heauen it vvas the duety both of Angels and al other creatures to adore him CHAP. II. He inferreth of the foresaid that it shal be incomparably more damnable for them to neglect the nevv Testament then the old 3 considering the irrefragable authoritie of the Apostles also 5 Then he prosecuteth the excellencie of Christ aboue the Angels 9 vvho neuertheles vvas made lesser then Angels to suffer and die for men to destroy the dominion of the Diuel 15 to deliuer men from feare of death 17 and to be a fitte Priest for men verse 1 THERFORE more aboundantly ought vve to obserue those things vvhich vve haue heard lest perhaps vve runne out ✠verse 2 For if the vvord that vvas spoken by Angels became sure and al preuarication and disobedience hath receiued a iust retribution of revvard ✠verse 3 hovv shal vve escape if vve neglect so great saluation vvhich vvhen it vvas begonne to be declared by our Lord of them that heard vvas confirmed on vs ✠verse 4 * God vvithal testifying by signes vvonders and diuers miracles distributions of the holy Ghost according to his vvil ✠verse 5 For not to Angels hath God made subiect the world to come whereof vve speake ✠verse 6 But one hath testified in a certaine place saying Vvhat is man that thou art mindeful of him or the sonne of man that thou visitest him ✠verse 7 Thou didst minish him litle lesse then Angels with glorie and honour thou hast crovvned him and constituted him ouer the vvorkes of thy handes ✠verse 8 Al things hast thou made subiect vnder his feete For in that he subiected al things to him he left nothing not subiect to him But novv vve see not as yet al things subiected to him ✠verse 9 But * him that vvas a litle lessened vnder the Angels vve see IESVS because of the passion of death crovvned vvith glorie and honour that through the grace of God he might tast death for al. ✠verse 10 For it became him for vvhom al things and by vvhom al things that had brought many children into glorie to consummate the author of their saluation by his passion ✠verse 11 For he that sanctifieth and they that be sanctified al of one For the which cause he is not ashamed to call them brethreÌ„ ✠verse 12 saying I vvil declare thy name to my brethren in the middes of the Church vvil I verse 13 praise thee And againe Ivvil haue affiance in him And againe Behold here am I and my children vvhom God hath giuen me ✠verse 14 Therfore because the children haue communicated vvith flesh bloud him self also in like maner hath been partaker of the same that * by death he might destroy him that had the empire of death that is to say the Deuil ✠verse 15 and might deliuer them that by the feare of death through al their life vvere subiect to seruitude ✠verse 16 For no vvhere doth he take Angels but the seede of Abraham he taketh ✠verse 17 Vvherevpon he ought in al things to be like vnto his brethren that he might become a merciful and faithful high Priest before God that he might repropitiate the sinnes of the people ✠verse 18 For in that vvherein him self suffered and vvas tempted he is able to helpe them also that are tempted CHAP. III. By example of Christ vvho is incomparably more excellent then Moyses also he exhorteth them to be faithful vnto God 7 Their revvard shal be to enter into euerlasting rest if they perseuere as contrarievvise to be excluded as vvas shadowed in their forefathers in the vvildernes if they sinne and become incredulous verse 1 WHEREFORE holy brethren partakers of the heauenly vocation
tvvo vvordes more then is in the Greeke which though it might be the sense of the place and S. Augustine so expoundeth it yet they should not make his exposition the text of holy Scripture specially vvhereas he only of al the auncient fathers as Beza confesseth so expoundeth it 33. Wrought iustice Men are not iust by beleefe onely as the Protestants affirme but by vvorking iustice And vve may note that in all this long commendation of faith in the fathers and holy persons their good vvorkes are also specially recounted as Rahabs harbouring the spies Abrahams offering his sonne vvhich their vvorkes S. Iames doth inculcate Noâ—s making the Arke Gen. 6. Abels better oblation then Cains Gen. 4. Hebr. 11. v. 4. and so forth therfore S. Clement Alexandrinus saith that the said persons and others vvere lust by saith and obedience by faith and hospitality by faith and patience by faith and humility The Apostles purpose then is nothing els but to proue to the Hebrues vvho made so great account of their Patriarches and forefathers and their famous actes that all these glorious personages and their vvorkes vvere commendable and acceptable onely through the faith they had of Christ vvithout vvhich faith none of all their liues and vvorkes should haue profited them any vvhit the Gentiles doing many noble actes as Heretikes may also doe vvhich are of no estimatioÌ„ before God because they lacke faith And that is the scope of S. Paules Epistle to the Romanes and of al other passages vvhere he commendeth faith further prouing specially in this Epistle to the Hebrues that all their sacrifices vvere nothing els but figures and attestations of the Christian faith in Christ and his death Al vvhich high resolution conclusion against the Ievves and Gentiles that the Christian faith is the true faith religion the Heretikes of our time ignorantly and brutishly abuse against Christian vvorkes sacrifice and Sacraments vvhich the Apostle meant specially to commend and establish by his high commendation of the faith in Christ 40. Without vs should not The fathers before Christ could not be accomplished that is not admitted to the heauenly ioyes vision and fruition of God till the Apostles and other of the nevv lavv vvere associate to them and the vvay to euerlasting glorie opened by our Lordes death and Ascension Neither shal either they or vve be fully perfected in glorie both of body and soul till the general resurrection Gods prouidence being so that vve should not one be consummated vvithout an other all being of one faith and redeemed by one Lord Christ CHAP. XII By the foresaid examples he exhorteth them to patience 2 and by example of Christ him self crucified 5 and because this discipline it an argument that they be Gods children 9 vvith vvhâ—se rodde they should be much more content then vvish that of their carnal fathers and because it bringeth iustification 12 Exhorting them therfore to plucke vp their hartes and to take faster footing 18 considering that all bring novv so svveete and not terrible as in the old Testament their damnation if they refuse to heare vvil be so much the greater verse 1 AND therfore vve also hauing so great a cloud of vvitnesses put vpon vs * laying avvay al vveight and sinne that compasseth vs by patience let vs runne to the fight proposed vnto vs ✠verse 2 looking on the author of faith and the consummator IESVS vvho ioy being proposed vnto him sustained the crosse contemning confusion and sitteth on the right hand of the seate of God ✠verse 3 For thinke diligently vpon him vvhich sustained of sinners such contradiction against him self that you be not vvearied fainting in your mindes ✠verse 4 For you haue not yet resisted vnto bloud repugning against sinne ✠verse 5 and you haue forgotten the consolatioÌ„ vvhich speaketh to you as it vvere to children saying My sonne neglect not the discipline of our Lord neither â—e thou vvearied vvhiles thou art rebuked of him ✠verse 6 For vvhom our Lord loueth he chasteneth and â— he scourgeth euery childe that he receiueth ✠verse 7 Perseuêre ye in discipline As vnto children doth God offer him self to you for vvhat sonne is there vvhom the father doth not correct ✠verse 8 But if you be vvithout discipline vvhereof al be made partakers then are you bastards not children ✠verse 9 Moreouer the fathers in deede of our flesh vve had for instructors and vve did reuerence them shal vve not much more obey the Father of spirites liue ✠verse 10 And they in deede for a time of fevv daies according to their vvil instructed vs but he to that vvhich is profitable in receiuing of his sanctification ✠verse 11 And al discipline for the present certes seemeth not to be of ioy but of sorovv but aftervvard it vvil render to them that are exercised by it most peaceable fruite of iustice ✠verse 12 For the vvhich cause stretch vp the slacked handes and the loose knees ✠verse 13 and make straight steppes to your feete that no man halting erre but rather be healed ✠verse 14 * Folovv peace vvith al men and holinesse vvithout vvhich no man shal see God ✠verse 15 looking diligently lest any man be vvanting to the grace of God lest any roote of bitternes springing vp do hinder and by it many be polluted ✠verse 16 Lest there be any fornicator or prophane person as Esau * vvho for one dish of meate sold his first-birth-rightes ✠verse 17 For knovv ye that aftervvard also desiring to inherite the benediction he vvas reprobated * for â— he found not place of repeÌ„tance although vvith teares he had sought it ✠verse 18 For you are not come to * a palpable mount and an accessible'fire and vvhirlevvinde and darkenes and storme ✠verse 19 and the souÌ„d of trompet voice of vvordes vvhich they that heard excused them selues that the vvord might not be spokeÌ„ to them ✠verse 20 for they did not heare that which was said And if a beast shal touche the mount it shal be stoned ✠verse 21 And so terrible vvas it vvhich vvas seen Moyses said I am frighted and tremble ✠verse 22 But you are come to mount Sion and the citie of the liuing God heauenly Hierusalem and the assemblie of many thousand Angels ✠verse 23 the Church of the first-borne vvhich are vvritten in the heauens and the iudge of all God and the spirites of the iust made perfect ✠verse 24 and the mediator of the nevv Testament IESVS and the sprinkling of bloud speaking better then * Abel ✠verse 25 See that you refuse him not speaking for if they escaped not refusing him that spake vpon the earth much more vve that turne avvay from him speaking to vs from heauen ✠verse 26 Vvhose voice moued the earth then but novv he promiseth
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
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
And the fourth Angel sounded vvith the trompet and the third part of the sunne vvas smitten and the third part of the moone and the third part of the starres so that the third part of them vvas darkened and of the day there shined not the third part and of the night in like maner ✠verse 13 And I looked and heard the voice of one egle flying through the middes of heauen saying vvith a loud voice Vvo vvo vvo to the inhabiters on the earth because of the rest of the voices of the three Angels vvhich vvere to sound vvith the trompet CHAP. IX The fifth Angel sounding the trâ—mpet a starre falleth 3 The issuing forth of locustes from the smoke of the deepe pitte to vexâ— men 7 and the description of them 13 The sixt Angel sounding foure Angels are let loose 18 vvhich vvith a great troupe of horsemen do murder the third part of men verse 1 AND the fifth Angel sounded vvith the trompet and I savv a starre to haue fallen from heauen vpon the earth and there vvas giuen to him the key of the pitte of bottomles depth ✠verse 2 And he opened the pitte of the bottomles depth and the smoke of the pitte ascended as the smoke of a great fornace and the sunne vvas darkened the aier vvith the smoke of the pitte ✠verse 3 And from the smoke of the pitte there issued forth locustes into the earth and povver vvas giuen to them as the scorpions of the earth haue povver ✠verse 4 and it vvas commaunded them that they should not hurt the grasse of the earth â— not any greene thing nor any tree but onely men vvhich haue not the signe of God in their foreheads ✠verse 5 and it vvas giuen vnto them that they should not kil them but that they should be tormented fiue monethes and their tormentes as the tormentes of a scorpion vvhen he striketh a man ✠verse 6 And * in those daies men shal seeke for death and shal not finde it and they shal desire to die death shal flee from them ✠verse 7 And the similitudes of the locustes like to horses ″ prepared into battel and vpoÌ„ their heades as it vvere crovvnes like to gold their faces as the faces of men ✠verse 8 And they had heare as the heare of vvomen their teeth vvere as of lions ✠verse 9 And they had habbergions as habbergions of yron and the voice of their vvinges as the voice of the chariotes of many horses running into battel ✠verse 10 and they had tailes like to scorpions and stinges vvere in their tailes and their povver vvas to hurt men fiue monethes ✠verse 11 and they had ouer them a king the Angel of the bottomles depth vvhose name in Hebrevv is Abaddon and in Greeke Apollyon in Latin hauing the name Exterminans ✠verse 12 One vvoe is gone behold two vvoes come yet after these ✠verse 13 And the sixt Angel sounded vvith the trompet and I heard one voice from the foure hornes of the golden altar vvhich is before the eies of God ✠verse 14 saying to the sixt Angel which had the troÌ„pet Loose the foure Angels which are bouÌ„d in the great riuer Euphrates ✠verse 15 And the foure Angels vvere loosed vvho vvere prepared for an houre and a day and a moneth and a yere that they might kil the third part of men ✠verse 16 And the number of the armie of horsemen vvas tvventie thousand times ten thousand And I heard the nuÌ„ber of them ✠verse 17 And so I savv the horses in the vision they that sate vpoÌ„ them had habbergioÌ„s of fire and of hyacinth and brimstone the heades of the horses were as it were the heads of lions from their mouth procedeth fire smoke and brimstone ✠verse 18 And by these three plagues vvas slaine the third part of men of the fire and of the smoke and of the brimstone vvhich proceded from their mouth ✠verse 19 For the povver of the horses is in their mouth and in their tailes for their tailes be like to serpents hauing heads and in these they hurt ✠verse 20 And the rest of men vvhich vvere not slaine vvith these plagues neither haue done penance from the vvorkes of their hands not to adore Deuils and ″ Idols of gold and siluer and brasse and stone and vvood vvhich neither can see not heare nor vvalke ✠verse 21 haue not done penaÌ„ce from their murders nor from their sorceries nor from their fornication nor from their theftes ANNOTATIONS CHAP. IX 4. Nor any greene thing The Heretikes neuer hurt or seduce the greene tree that is such as haue a liuing faith vvorking by charitie but commonly they corrupt him in faith vvho should othervvise haue perished for il life and him that is reprobate that hath neither the signe of the Crosse vvhich is Gods marke in the forehead of his body nor the note of election in his soule 7. Prepared into battel Heretikes being euer ready to contend do pretend victorie and counterfeit gold in shape as men as smothe and delicate as vvomen their tongues and pennes ful of gall and venim their hartes obdurate ful of noise and shuffling their doctrine as pestiserous and ful of poison as the taile and sting of a scorpion but they endure for a litle season 20. Idols of gold Here againe the nevv Translatours abuse the people for idols saying images the place being plainely against the pourtiates of the Heathen Gods vvhich are here and in the Psalme 95 called damenia Diuels CHAP. X. An other strong Angel crying out 3 seuen thunders do speake 6 The Angel sweareth that there shal be time no more but at the voice of the seuenth Angel the mysterie shal be fully accomplished 9 He giueth Iohn a booke to deuoure verse 1 AND I savv an other Angel strong descending from heauen clothed vvith a cloude and a raine-bovv on his head and his face vvas as the sunne and his feete as a piller ' of fire ✠verse 2 and he had in his hand a litle booke opened and he put his right foote vpon the sea and his left vpon the land ✠verse 3 and he cried vvith a loude voice as vvhen a lion roareth And vvhen he had cried the seuen thunders spake their voices ✠verse 4 And vvhen the seuen thunders had spoken their voices I vvas about to vvrite and I heard a voice from heauen saying to me Signe the things vvhich the seuen thunders haue spoken and vvrite them not ✠verse 5 And * the Angel vvhich I savv standing vpon the sea and vpon the land lifted vp his hand to heauen ✠verse 6 and he svvare by him that liueth for euer and euer that created heauen and those things vvhich are in it and the earth and those things vvhich are in it and the sea and
can erre or hath erred at any time or in any point The Gospel vpoÌ„ the 3 Sunday after Easter The Gospel for many Martyrs The Gospel vpoÌ„ the 5 Sunday after Easter ⸬ Vpon this the Church coÌ„cludeth al her praiers Per ChristuÌ„ Dominum nostruÌ„ euen those also that be made to Saâ—cts Mt. 27 31. Mr. 14 27. Christ left many things to be taught by the Church The Spirit of truth The Gospel vpoÌ„ Ascension eue ⸬ The Father glorifieth the Sonne by raising him from death exalting him vp to his right hand making al creatures to bow downe at his Name and geuing him al power and iudgement The Sonne againe glorifieth the Father by making his honour which onely in a maner was in Iewrie before now knowen to al Nations The Gospel in a Votiue Masse against Schisme ⸬ His petition is specially to keepe the Apostles and his Church in vnitâ—e and from Schismes Io. 18 9. Ps 40 10. 108 8. ⸬ To sanctifie him self is to sacrifice him self by dedicating his holy body and bloud to his Father both vpon the Crosse and in the holy SacrameÌ„t True knovvledge of God The Church can not erre The Canon of the Masse THVRSDAY night Mt. 26 36. Mr. 14. 32. The PASSION according to S. Iohn in these two Chapters is the Gospel at Masse vpon Good friday Lu. 22 39. So the PASSION is read in holy weeke foure times according to the foure Euangelistes as S. Augustine appointed also in his Church at Hippo. Ser. 144. de tempore Mt. 26 47. Mr. 14 43. Luc. 22 47. Io. 17 12 Io. 11 49. Mt. 26 58. Mr 14 54. Lu. 22 54. ⸬ It is al one for a man to deny Christ and that he is a disciple of Christ or a Catholike or a Christian man vvhen he is demaunded Aug. tract 11â— in Io. for so Peter here denieth Christ in denying him self to be his Disciple Mt. 27 1 Mr. 15 1 Lu. 23 1 GOOD FRIDAY Io. 12 33 Mt. 20 19. Mt. 27 11. Mr. 15 2. Lu. 23 4. ⸬ It pleased God that Christ who was to dy both for the Iewes the GeÌ„tiles should be betraied of the one and put to death by the other Mt. 27 15. Mr. 15 6. Lu 23 17. Mt. 27 27. Mr. 15 16. ⸬ He meaneth midday counting from sunne rising for so doth the Scripture count the houres of the day Mat. 20. Mar. 15. Luc. 21. Io. 4. Act. â— â—o Mt. 27 33. Mr. 15 20. Lu. 23 33. ⸬ These three tongues being for other causes most famous before in al the world are now also dedicated to God in the triumphaÌ„s title of the Crosse of Christ and in them the holy Scriptures are more conueniently Written taught preseruâ—d * Mt. 27. 35. Mr. 15 24. Luc. 23 34. ⸬ This coate without seame is a figure of the vnitie of the Church Cypr. de vnit Ec. And Euthymius and other write that our Lady made it Ps â—1 19 The Gospel in a votiue Masse of our B. Lady betweene Easter Whitsuntide ⸬ The great loue faith courage compassion and sorovves that our Lady had who forsooke not the Crosse and her sonne when so many were fled from him and his cheefe Apostles denied him b The Gospel in a votiue Masse of the Passion Psa 68 22. Exo. 12 46. Zac. 12 10. * Mt. 27 57. Mr. 15 42. Lu. 23 50. Io. 3 1. 7 50. The HOLY CROSSE By this you see why in Catholike Churches MARIE and Iohn stand by the Roode li. 2. adu Iouinian The Sacraments issued out of Christs side and thence haue their vertue Exo. 18. Num. 30. Tract 9 in Ioan. Hom. 14 in Ioan. The CHVRCH builded of Christs side as Eue of Adams Gen. 2 21. ⸬ That is the first day of the weeke as some interprete it taking Sabboth as sometime it is for a weeke This is our Sunday called Dies Dominiâ—â— because of our Lords resurrection See the marg annot Luâ— 24 1. The Gospel vpoÌ„ Saturday 〈◊〉 Easter weeke EASTER DAY Mt. 28 1 Mr. 16 1 Lu 24 1 Luc. 24. 12. b The Gospel vpoÌ„ Thursday â— Easter weeke ⸬ The Sepulchres of Martyrs saith S. Hierom ep 17 we do honour euery where putting their holy ashes to our eles if we may we touch it also with our mouth and be there some that thinke the monumeÌ„t wherein our Lord was laid is to be neglected where the Diuel and his Angels as often as they are cast out of the possessed before the said monument tremble and roare as if they stoode before the iudgement seate of Christ Mt. 28 1 Mr. 16 5 Luc. 24 4. The Gospel vpoÌ„ Dominica in albis or Lovv Sunday Mr. 16 14. Lu. 24 36. 1. Cor. 15 5. ⸬ Though he gaue them his peace hard before yet novv entering to a nevv diuine action to prepare their hartes to grace and attention he blesseth them againe The Gospel vpoÌ„ S. Thomas the Apostles day Decemb. 21. LOVV SVNDAY ⸬ See the annotation on the 19 verse of this Chapter ⸬ They are more happy that beleeue without sensible argumeÌ„t or sight then such as be induced by sense or reason to beleeue Io. 21 25 The being of Christs body in the B BacrameÌ„t without space or quaÌ„titie correspondeÌ„t there vnto is proued by other examples I Scripture Heretical shifts to auoid plaine Scripture August ep 37. Christ can dispose of his owne body others aboue nature Mat. 19. Aug. li. 2â— c. 8. de ciu Dei Vbiquetaries of Brentiani Christ sheweth his commission so giueth the Apostles power to remit sinnes Augu. q. no. Test q. 93 CoÌ„t ep Parmen li. 2 c. 11. The holy Ghost is here purposely giuen to the Apostle to remit sinnes Cyril li. 12 â— 56 in Io. The Sacrament of PENANCE instituted Men are bound to confesse al their mortal sinnes and that in particular * Cypr. de laps nu 11. * Hiero. in 16 Mat. To reteine sinnes The necessitie of this Sacâ—â—ment Hiero. ad Demetriadem c. â— to 1. Mat. 18. The Heretikes wrastling against plaine Scripture See the coÌ„munion booke The English Ministers heare confessions and absolue Li. 3 de Sacerd. Priests power to forgiue sinnes is aboue the power of Angels or worldly Princes Confession to Priests Secrete or auricular Confession In vita D. Ambr. prope fineÌ„ Mt. 18. The Gospel on wenseday in Easter weeke ⸬ See in S. Augustine tract 122 〈◊〉 Io. the great mysterie hereof concerning the CHVRCH and in S. Gregorie hom 24 in Euang. and S. Bernard li. 2 c. 8 de consid Peters PRIMACIE here mistically signified ` the disciples ⸬ Not the third apparition but the third day of his apparitions for he appeared in the very day of his ResurrectioÌ„ ofteÌ„ againe vpon Low Sunday then this third time And S. Marke saying last he appeared c. 16 14 meaneth his last apparition the first day The Gospel on the one of SS Peter and Paul c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feede rule b The Gospel
thereof b The Epistle vpoÌ„ the 6 SuÌ„day after Pentecost ⸬ Remission of sinne nevv life sanctification and iustificatioÌ„ are giuen by baptisme because it resembleth in vs and applieth to vs Christes death and resurrectioÌ„ and engraffeth vs into him Io. 8 34. 2. Pet. 2 19. ⸬ Here againe is signified that our discharge froÌ„ the boÌ„dage of sinne is by the Christian faith by obedience to the vvhole doctriÌ„e of Christs religion in that the Apostle attributeth this their deliuerance froÌ„ sinne to their humble receiuing of the Catholike faith The Epistle vpoÌ„ the 7 Sunday after Pentecost ⸬ He signifieth that as vvhen they vvere subiect to sinne by coÌ„tinual ofteÌ„ vvorking vvickednes they increased their iniquitie that so also novv being iustified they may should by external vvorkes of Iustice increase their iustice and sanctification Not only faith The old man the nevv Dying to sinne Liuing to God Hovv concupisceÌ„ce is called sinne The doctrine of our first Apostles Life euerlasting a stipend and yet grace 1. Cor. 7 39. ⸬ Nothing but death dissolueth the band betvvixt man vvife though for fornication one may depart from an others companie therfore to mary againe is aduoutrie during the life of the partie separated ⸬ Being novv baptised and dead to sinne engraffed in Christs mystical body you are discharged of the Lavv of Moyses and are free in Christ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ By Baptisme vve haue not Christes iustice imputed to vs but an invvard nevvnesse of spirit giuen vs and resident in vs. Exo. 20 17. Deu. 5 â—1 ⸬ Sinne or conâ—upisceÌ„ce which vvas a sleepe before vvas wakened by prohibition the Lavv not being the cause thereof not giuing occasion therevnto but occasion being taken by our corrupt nature to resist that which was commaunded 1 Tim. 1 8. The Epistle in a Votiue Masse for sinnes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual concupiscence forbidden not habitual Soden inuoluâ—taâ—ie motions are no sinne Concupiscence taketh not avvay free vvil c. 5 17. Sinne is voluntarie and otherwise it is no sinne ep ad Asâ—lâ—cum â—00 Concupiscence defileth not a iust mans actioÌ„â— as the Lutherâ—s say ⸬ This conuinceth against the Churches aduersaries that the lavv that is Gods coÌ„maundemeÌ„ts may be kept that the keeping thereof is iustice that in christian men that is fulfilled by Christs grace vvhich by the force of the Lavv could neuer be fulfilled ` enmitie The Epistle vpoÌ„ the 8 Sunday after Pentecost ⸬ He meaneth not that the ChildreÌ„ of God be violently coÌ„pelled against their vvilles but that they be svveetly dravveÌ„ moued or induced to do good Aug. Enchirid. c. 64. De verb. Do. ser 43 c. 7. et de verb. Apost ser 13 c. 11. 12. 2 Tim. 1 7 Gal. 4 5. The Epistle vpoÌ„ the 4 Sunday after Pentecost and for many Martyrs condignae ad gloriam The Epistle for S. Ignatius Febr. 1. Ps 43 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimonie of the Spirit NovvithstandiÌ„g Christs satisfaction and Passion yet ours also is required Al suffering in this life is nothing in comparison of the heauenly glorie and yet it is meritorious vvorthy of the same * ad gloriaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation 1. Cor. 4. 1â— Vvhence the merite of vvorkes riseth As sometime faith only is named so els vvhere only hope and only charitie as the cause of our saluation Scripture abused against the Godhead of the Holy Ghost The doctrine of predestination hovv to be reuerenced and vvhat it teacheth vs. Gods predestition taketh not avvay free wil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confide Hiero. q. 9 ad Algas No man ordinarily is sure of his saluation but only in hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 21 â—2 Gen. 18 10. S. Hierom. q. to ad Hedibiam Gen. 25 21. Al the epistle surely to the Romanes needeth 〈◊〉 and is 〈◊〉 wrapped with 〈…〉 that to vnderstaÌ„d it we neede the helpe of the Holy Ghost who by the Apostle did dictat these same things but especiaally this place Howâ—eit nothiÌ„g pleaseth vs but that which is Ecclesiastical that is the sense of the Church Gen. 25 23. Mal. 1 2. Exo. 33 19. Exo. 9 16. ⸬ That God is not the cause of any mans reprobation or damnation othervvise then for punishment of his sinnes he shevveth by that he expecâ—teth al mens amendement vvith great patience and consequently that they haue also freo vvil ` apted fitted Os 2 23. Os 1 10 Es 10 22. Es 1 9. c Here vve see that they are the cause of their ovvne damnation by infidelity Es 8 14. 28 16. Anáthema In vvhat sense S. Paul vvisheth to be anáthema 〈◊〉 â—2 12. Gods promis not made to carnal Israel Isaac preferred before Ismael Iacob before Esau By the example of Iacob and Esau is shewed Gods mere mercie in the elect and iustice in the reprobate That God is not vniust or an accepter of persons is declared by familiar examples S. Augustines example is of tvvo debters the one forgiueÌ„ all and the other put to pay all by the same creditor li. de predest gra cap. 4. Predestination and reprobatioÌ„ take not avvay free vvil neither must any man be retchlesse desperate â— Pet. â— 10. Our election or coÌ„uersion is not of our selues but of Gods grace and mercie Exo. 9 16. In vvhat sense God raised vp Pharao c. Heretical bookes concerning predestination The example of the pot and the potter 2 Tim. 2 21. ⸬ The Lavv vvas not giueÌ„ to make a maÌ„ iust or perfect by it self but to briÌ„g vs to Christ to be iustified by him ⸬ The iustice of the Law of Moyses went no further of it self but to saue a man from the temporal death and punishmeÌ„t prescribed to the traÌ„sgressors of the same Leu. 18 5. Deu. 30 12. The Epistle vpoÌ„ S. Andrevves day Nouemb. 30. Es 28. 16 Ioel. 2 22. ⸬ To beleeue in him to inuocate him is to serue him with al loue and sincere affectioÌ„ Al that so doe shal doubtlesse be saued shal neuer be confounded Es 52 7. ⸬ We see then that it is in a mans free wil to beleeue or not to beleeve to obey or disobey the Gospel or truth preached Es 53 1. Ps 18. 5. Deu. 32 21. Es 65 1. Es 63 2. Gods iustice the Ievves ovvne iustice Iustice of faith Open coÌ„fession protestation of our faith is sometime necessarie Euseb li. 6 c. 31 histor Eccles The place alleaged against inuocatioÌ„ of Sainctes ansvvered Preachers not lavvfully called not sent Confes des Egli de France The first iustification of mere grace Free vvil 3. reg 19. 20. c The Heretikes adde here also Image to the text as Act 19 â—5 Es 6 9. Ps 68 23 ⸬ The Ievves are not relected vvholy incurably for euer but for a part and for a time suffered to fall Which God did turne to the
Sacraments proued out of S. Augustine * Aug. ser 215 de â—eÌ„p de rectitud Cath. conuersat S. Augustine falsely alleaged against the ceremonies of the Church The Heathenish and Iudaical obseruatioÌ„ of daies heretically coÌ„pared vvith the Christian obseruation of festiuities and holy daies c. SuÌ„day Easter vvhitsontide The festiuities of Christ Orig. ho. 3. in diuers Aug. ep 28. et Ser. de SaÌ„ctis Other holidaies of Saincts Fulgent Leo. * See the Annotation Act. 1. v 14. Festiuities of our B. Ladie ep ad TimotheuÌ„ Luc. 1. v. 48. See S. Grego li. 7. ep 29. of Martyrs feasts al the yere and Masses in the same CoÌ„c GaÌ„gr c. 20 Epiphan Har. 75. S. Augustines vvordes of Festiuities and holy daies Aug. de Ciuit. Dei li. 10. c. 16. Prescript fasting daies * Hilar. prolog in psal explan Epip haer 75. in fine li. 3. cont har Canonical houres * Cypri de erat Do. nu 15. Reading of the Scriptures according to the time of the yere The Scriptures haue an allegorical sense beside the litteral True ChristiaÌ„ libertie Gal. 6 15 1 Cor. 5 6. The Epistle vpoÌ„ the 14 SuÌ„day after Pentecost Leu. 19 18. ⸬ Here men thinke saith S. Augustine the Apostle denieth that vve haue free libertie of vvil not vnderstanding that this is said to them if they vvil not hold fast the grace of faith conceiued by vvhich only they caÌ„ vvalke in the spirit not accoÌ„plish the concupiscences of the flesh in c. 5. Gal. c S. Augustine shevveth hereby that not only insidelitie is a damnable sinne b The Epistle vpoÌ„ the 15 SuÌ„day after Pentecost IustificatioÌ„ by faith only disproued by conference of Scriptures Hovv the Protestants admit charitie and good vvorkes to iustificatioÌ„ Charitie is more principal then faith in iustificatioÌ„ Cor. 13. Hovv faith vvorketh by charitie Rom. 13. 1 Tim. 1â— True libertie not carnal and fleshly 1. Cor. 9 7. 2. Thes 3 13. ⸬ The workes of mercie be the seede of life euerlasting and the proper cause thereof and not faith only b The Epistle for S. Francis Octob. 4. ⸬ Christ saith S. Augustine chose a kinde of death to hang on the Crosse and to sixe or fasten the same crosse in the foreheads of the faithful that the Christian may say God forbid that I should glorie sauing in the crosse of our Lord IESVS CHRIST Expos in Euang. Io. tract 43. Duety to our spiritual teachers In almes whom to preferre Iustice an inherent qualitie in vs. Faith with the other vertues is the formal cause of iustification Eph. 3. v. 1. 4. v. 1. Eph. 6. v. 20. * See Act. 20. v. 25. 32. ⸬ Vve learne here that by Gods grace men be holy and immaculate not onely in the sight of men nor by imputation but truely and before God contrarie to the Doctrine of the Caluinistes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some referre this to the grace of Baptisme but to many learned it seemeth that the Apostle alludeth to the giuing of the Holy Ghost in the Sacrament of Confirmation by signing the baptized with the signe of the Crosse holy Chrisme For that vvas the vse in the Apostles time as els where we haue prooued Annot. Act. 8. Ps 8 8. ⸬ Christ is not ful vvhole and perfect without the church no more then the head without the body Nine orders of Angels Cal. vpon this place As Christ is king and yet men are kings also so Christ is head of the Church and yet man may be head thereof also Apoc. 19. 1 Pet. 2 25. Christ is head of his Church in a far more excellent sort then any man can be Hiero. ep 123. 1. Cor. 12 21. Eph. 6 12. ⸬ It is said not of workes as thine of thy self being vnto thee but as those in which God hath made formed and created thee Aug. de gr lib. arbit c. 8. seq 1. reg 17 26. Ezec 44 7. Ro. 9 4. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 5 2. The Epistle for S. Thomas the Apostle Decemb. 21. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our first iustificatioÌ„ of mere grace faith the foundatioÌ„ therof The Church builded vpon Christ and yet vpon the Apostles also 1. Cor. 15 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c That is for euer before c that is the eternal prafinitioÌ„ b The Epistle vpon the 16 Sunday after Pentecost ⸬ Christ dwelleth in vs by his giftes and vve be iust by those his giftes remaining and resident in vs not by Christes proper instice onely as the Heretikes affirme c Not faith only must be in vs but charitie vvhich accoÌ„plisheth al vertues Ro. 16 2â— The Epistle vpon the 17 Sunday after Pentecost And in a Votiue Masse against Schisme Malat. 2 10. The Epistle vpoÌ„ Ascension eue And vpon SS Simon and Iudes day Ro. 12 4 1. Cor. 12 4. Ps 67 19. c He mâ—aneth specially of his descending to Hel. 1. Cor. 12 28. 1 Pet. 4 3. Ro. 1 21. Ro. 1 24. Colos 3 8 Heb. 12 1. ⸬ The Apostle teacheth vs not to appreheÌ„d Christs iustice by faith only but to be renevved in our selues truly to put on vs the nevv maÌ„ formed created in iustice and holines of truth By the which free vvil also is proued to be in vs to worke with God or to consent vnto him in our sanctification Zach. 8 16. Ps 4 5. Vnitie of the Cath. Church Ep. 40. Schisme detestable Among heretikes as many faithes as willes The heretikes folish negatiue argument against the Pope ansvvered The Popes office is called an Apostleship Continual succession of Bishops an euident argument of the true visible Church The father's refuted heretikes by the succession of the Bishops of Rome Heretical blastes carie away the inconstant only The epistle vpon the 3 SuÌ„day in Lent Io. 13 34 Col. 3 5. ⸬ See the heretical corruption of this place in the Annotation Col. 3. v. 5. Es 9 60 The Epistle vpon the 20 Sunday after Pentecost Col. 4 5. Ro. 12 2. Col. 3 18. The Epistle in a votiue masse for mariage Tit. 2 5. 1 Peâ— 3 1. ⸬ It is much to be noted that in the first English Bibles there is not once the name of CHVRCH in al the Bible but in steede thereof CongregatioÌ„ vvhich is so notorious a corruption that theÌ„ selues in the later bibles correct it for shame but yet suffer the other to be read and vsed still See the Bible printed in the yere 1562. Ge. 3 16. 1 Cor. 11 3. Gen. 2 24. Mat. 19 5. No â—aluation out of the oath CHVRCH The CHVRCH neuer erreth Christs loue tovvard his Church The Church triumphant vvithout spot and vvrinkle The manifold dignitie of the Church * Aug. li. 8 de Symb. ad Catech. c. 9. The Church is the principal creature The Church can not erre Absurdities that folow if the Church may erre MATRIMONIA a Sacrament The grace giuen by this Sacrament 1 Thes
passion It hath in deede in it self to profite al but if it be not drunken it healeth not 11. Inexplicable Intending to treate more largely and particularly of Christes or Melchisedekâ— Priesthod he forvvarneth them that the mysterie thereof is far passing their capacitie and that through their feeblenes in faith and vveakenes of vnderstanding he is forced to omit diuers deepe points concerning the Priesthod of the nevv lavv Among vvhich no doubt the mysterie of the Sacrament and Sacrifice of the altar called MASSE vvas a principal pertinent matter vvhich the Apostles the Fathers of the primitiue Church vsed not to treate of so largely and particularly in their vvritings vvhich might come to the hands of the vnfaithful vvho of al things tooke soonest scandal of the B. Sacrament as vve see Io. 6. He spake to the Hebruâ—s saith S. Hierom ep 126 that is to the Ievves and not to faithful men to vvhom he might haue been hold to vtter the Sacrament And in deede it vvas not reasonable to talke much to them of that sacrifice vvhich vvas the resemblance of Christes death vvhen they thought not right of Christes death it self Vvhich the Apostles vvisedom and silence our Aduersaries vvickedly abuse against the holy Masse CHAP. VI. He exhorteth them to be perfect scholers and not to neede to be Catechumenâ— againe 4 considering they can not be baptized againe 9 and remembring their former good vvorkes for the vvhich God vvil not faile to performe them his promis if they faile not to imitate Abraham by perseuerance in the faith vvith patience 20 And so endeth his digression and returneth to the matter of Christes Priesthod verse 1 VVHERFORE intermitting the vvord of the beginning of Christ let vs proceede to perfection not againe laying ″ the foundatioÌ„ of penance from dead vvorkes and of faith tovvard God ✠verse 2 of the doctrine of baptismes and of imposition of handes and of the resurrection of the dead and of eternal iudgement ✠verse 3 And this shal vve doe if God vvill permit ✠verse 4 For * it is ″ impossible for them that were once illuminated haue tasted also the heauenly gift and vvere made partakers of the holy Ghost ✠verse 5 haue moreouer tasted the good vvord of God and the povvers of the world to come ✠verse 6 and are fallen to be renevved againe to penaÌ„ce crucifying againe to them selues the sonne of God and making him a mockerie ✠verse 7 For the earth drinking the raine often coÌ„ming vpon it bringing forth grasse commodious for them by vvhom it is tilled receiueth blessing of God ✠verse 8 but bringing forth thornes and bryers it is reprobate and very neere a curse vvhose end is to be burnt ✠verse 9 But vve confidently trust of you my best beloued better things and neerer to saluation although vve speake thus ✠verse 10 For ″ God is not vniust that he should forget your vvorke loue which you haue shevved in his name vvhich haue ministred to the sainctes and do minister ✠verse 11 And our desire is that euery one of you shevv forth the same carefulnesse to the accomplishing of hope vnto the end ✠verse 12 that you become not slouthful but imitatours of them vvhich by faith and patience shal inherite the promisses ✠verse 13 For God promising to Abraham because he had none greater by vvhoÌ„ he might sweare he sware by him self ✠verse 14 saying * Vnles blessing I shal blesse thee and multiplying shal multiplie thee ✠verse 15 And so patiently enduring he obtained the promise ✠verse 16 For meÌ„ svveare by a greater then them selues and the end of al their controuersie for the confirmation is an othe ✠verse 17 Vvherein God meaning more aboundantly to shevv to the heires of the promise the stabilitie of his couÌ„sel he interposed an othe ✠verse 18 that by tvvo things vnmoueable vvhereby it is impossible for God to lie vve may haue a most strong comfort vvho haue fled to hold fast the hope proposed ✠verse 19 vvhich vve haue as an anker of the soule sure and firme and going in into the inner partes of the vele ✠verse 20 vvhere IESVS the precursor for vs is entered made a high priest for euer according to the order of Melchisedec ANNOTATIONS CHAP. VI. 1. The foundation of penance Vve see hereby vvhat the first groundes of Christian institution or Catechisme were in the primitiue Church and that there vvas euer a necessarie instruction and beleefe of certaine points had by vvord of mouth and tradition before men came to the Scriptures vvhich could not treate of things so particularly as vvas requisite for the teaching of al necessarie groundes Among these points were the 12 Articles conteined in the Apostles Creede the doctrine of penance before Baptisme the maner and necessitie of Baptisme the Sacrament of Imposition of hands after Baptisme called Confirmation the articles of the Resurrection Iudgement and such like Vvithout vvhich things first laid if one should be sent to picke his faith out of the Scripture there vvould be madde rule quickly See S. Augustine in exposit inchoat ep ad Ro. versut finem 4. Impossible How hard the holy Scriptures be and how dangerously they be read of the vnlearned or of the proud be they neuer so vvel learned this one place might teach vs. Vvhereat the Nouatians of old did so stumble that they thought and heretically taught that none falling into any mortal sinne after Baptisme could be receiued to mercie or penance in the Church and so to a contentious man that vvould folow his owne sense or the bare vvordes vvithout regard of the Churches sense and rule of faith after vvhich euery Scripture must be expounded the Apostles speach doth here sound Euen as to the simple and to the Heretike that submitteth not his sense to the Churches iudgement certaine places of this same Epistle seeme at the first sight to stand against the daily oblation or sacrifice of the Masse vvhich yet in truth make no more for that purpose then this text we now stand on serueth the Nouatians as vvhen we come to the places it shal be declared And let the good Readers beware here also of the Protestants exposition for they are herein vvorse then Nouatians specially such as precisely folovv Caluin holding impiously that it is impossible for one that forsaketh entirely his faith that is becommeth an Apostata or an Heretike to be receiued to penance or to Gods mercie To establish vvhich false and damnable sense these fellowes make nothing of S. Ambroses S. Chrysostoms and the other fathers exposition vvhich is the holy Churches sense That the Apostle meaneth of that penance vvhich is done before and in Baptisme vvhich is no more to say but that it is impossible to be baptized againe and thereby to be renouated and illuminated to die be buried and rise againe the second time in
Christ in so easie and perfect penance and cleansing of sinnes as that first sacrament of generation did yeld vvhich applieth Christes death in such ample maner to the receiuer that it taketh avvay al paines due for sinnes before committed and therfore requireth no further penance aftervvard for the sinnes before committed al being vvashed away by the force of that Sacrament duely taken S. Augustine calleth the remission in Baptisme Magnam indulgentiam a great pardon Enchirid. c. 64. The Apostle therfore warneth them that if they fall from their faith and from Christes grace and lavv vvhich they once receiued in their Baptisme they may not looke to haue any more that first great and large remedie applied vnto them nor no man els that sinneth after Baptisme though the other penance vvhich is called the Second table after shipvvracke vvhich is a more paineful medicine for sinne then Baptisme requiring much fasting praying and other afflictions corporal is open not onely to other sinners but to al once baptized Heretikes or oppugners of the truth malitiously and of purpose or what way so euer during this life See S. Cypriah ep 52. S. Ambrose vpon this place S. Augustine cont ep Parm. li. 2. c. 13. and ep 50. S. Damascene li. 4. c. 10. 10. God is not vniust It is a vvorld to see vvhat vvringing vvrithing the Protestants make to shift them selues from the euidence of these vvordes vvhich make it most cleere to all not blinded in pride and contention that good vvorkes be moritorious and the very cause of saluation so far that God should be vniust if he rendered not heauen for the same Reuera grandis iniustitia Dei saith S. Hierom Si tantùm peocata puniret bona opera non susciperet That is In deede great vvere Gods iniustice ◠if he vvould onely punish sinnes and vvould not receiue good vvorkes Li. 2. cont Iouin c. 2. CHAP. VII To proue the Priesthod of Christ incomparably to excel the priesthod of Aaron and therfore that Leuitical priesthod novv to cease and that lavv also vvith it he scanneth euery vvord of the verse alleaged out of the Psalme Our Lord hath svvorne thou art a Priest for euer according to the order of Melchisedec verse 1 FOR this ″ Melchisedec the king of Salem Priest of the God most high * vvho mette Abraham returning from the slaughter of the kings and blessed him ✠verse 2 to vvhom also Abrahā deuided tithes of al first in deede by interpretation the king of iustice then also king of Salem vvhich is to say king of peace ✠verse 3 ″ vvithout father without mother vvithout genealogie hauing neither beginning of daies nor end of life but likened to the sonne of God continueth a priest for euer ✠verse 4 And ″ behold hovv great this man is to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things ✠verse 5 And certes * they of the sonnes of Leui that take the priesthod haue commaundement to take tithes of the people according to the Lavv that is to say of their brethren albeit them selues also issued out of the loines of Abraham ✠verse 6 but he vvhose generation is not numbered among them tooke tithes of Abraham and blessed him that had the promises ✠verse 7 But vvithout al contradiction that vvhich is lesse ″ is blessed of the better ✠verse 8 And here in deede men that die receiue tithes but there he hath vvitnes that he liueth ✠verse 9 And that it may so be said by Abraham Leui also which receiued tithes vvas tithed ✠verse 10 for as yet he vvas in his fathers loines vvhen Melchisedec mette him ✠verse 11 If then consummation vvas by the Leuitical priesthod for vnder it the people receiued the Lavv ″ vvhat necessitie vvas there yet an other priest to rise according to the order of Melchisedec and not to be called according to the order of Aaron ✠verse 12 For the priesthod being ″ translated it is necessarie that a translation of the Lavv also be made ✠verse 13 For he on vvhom these things be said is of an other tribe of the vvhich none attended on the altar ✠verse 14 For it is manifest that our Lord sprung of Iuda in the which tribe Moyses spake nothing of priestes ' ✠verse 15 And yet it is much more euident if according to the similitude of Melchisedec there arise an other priest ✠verse 16 which vvas not made according to the Lavv of the carnal commaundement but according to the povver of life indissoluble ✠verse 17 For he vvitnesseth That thou art ″ a priest for euer according to the order of Melchisedec ✠verse 18 Reprobation certes is made ″ of the former cōmaundement because of the vveakenesse and vnprofitablenesse thereof ✠verse 19 For the Lavv brought nothing to perfection but an introduction of a better hope by the vvhich vve approche to God ✠verse 20 And in as much as it is not vvithout an othe the other truely vvithout an othe vvere made priestes ✠verse 21 but this ″ vvith an othe by him that said vnto him Our Lord hath svvorne and it shal not repent him thou art a priest for euer ✠verse 22 by so much is IESVS made a suretie of a better testamēt ✠verse 23 And the other in deede vvere made priestes ″ being many because that by death they vvere prohibited to continue ✠verse 24 but this for that he continueth for euer hath an euerlasting priesthod ✠verse 25 vvhereby he is able to saue also for euer going ' by him self to God alvvaies liuing to make intercession for vs. ✠verse 26 For it vvas seemely that vve should haue such a high priest holy innocent impolluted separated from sinners and made higher then the heauens ✠verse 27 vvhich hath not necessitie daily as the priestes first * for his ovvne sinnes to offer hostes then for the peoples for ″ this he did once in offering him self ⊢ ✠verse 28 For the Lavv appointeth priestes them that haue infirmitie but the vvord of the othe vvhich is after the Lavv the Sonne for euer perfected ANNOTATIONS CHAP. VII 1. Melchisede◠The excellencie of this person vvas so great that some of the antiquity tooke him to be an Angel and some the holy Ghost Vvhich opinion not onely the Hebrues that auouch him to be Sem the sonne of Noë but also the cheefe fathers of the Christians do condemne not doubting but he vvas a mere man and a Priest and a king vvhosoeuer he vvas for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Sauiour as in this Chapter and other is shevved 3. Without father Not that he vvas vvithout father and mother saith S. Hierom ep 126 for Christ him self vvas not vvithout father according to his diuinity not vvithout mother in