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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16049	The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes; Bible. N.T. English. Douai.	Martin, Gregory, d. 1582.	1582 (1582)	STC 2884; ESTC S102491	1,123,479	852

the king ✝ verse 18 Seruants be subiect in al feare to your maisters not only to the good modest ″ but also to the vvaivvard ✝ verse 19 For this is thanke if for cōscience of God a man sustaine sorovves suffering vniustly ✝ verse 20 For vvhat glorie is it if sinning and buffeted you suffer but if doing vvel you sustaine patiently this is thanke before God ✝ verse 21 For vnto this are you called because Christ also suffred for vs ' leauing you ' an example that you may folovv his steppes ✝ verse 22 vvho did no sinne neither vvas guile found in his mouth ✝ verse 23 vvho vvhen he vvas reuiled did not reuile vvhen he suffred he threatened not but deliuered him self to him that iudged him vniustly ✝ verse 24 vvho him self * bare our sinnes in his body vpon the tree that dead to sinnes we may liue to iustice by vvhose stripes you are healed ✝ verse 25 For you vvere as sheepe straying but you be conuerted novv to the Pastor and Bishop of your soules ⊢ ANNOTATIONS CHAP. II. ● Spiritual hostes Here vve see that as he speaketh of spiritual hostes vvhich euery Christian man offereth so he speaketh not properly of priesthod vvhen he maketh al Priests but of a spiritual priesthod Which spiritual priesthod vvas also in al the Iewes but the priesthod properly so called vvas onely in the sonnes of Aaron and they offered the sacrifices properly so called vvhich none besides might offer 13. Be subiect Not onely our Maister Christ but the Apostles and al Christians vvere euer charged by such as thought to bring them in hatred vvith Princes vvith disobedience to kings and temporal Magistrates therfore both * S. Paul and this Apostle do specially vvarne the faithful that they giue no occasiō by their il demeanure to secular Princes that the Heathen should count them disobedient or seditious vvorkers against the States of the vvorld 13. To euery humans creature So he calleth the temporal Magistrate elected by the people or holding their Souerainty by birth carnal propagation ordained for the vvorldly vvealth peace and prosperitie of the subiects to put a difference betvvixt that humane Superiority and the spiritual Rulers and regiment guiding and gouerning the people to an higher end and instituted by God him self immediatly for Christ did expresly constitute the forme of regiment vsed euer since in the Church He made oue the cheese placing Peter in the Supremacie he called the Apostles and Disciples giuing them their seueral authorities Aftervvared * God guided the lot for choise of S. Marthias in Iudas place and the Holy Ghost expresly and namely seuered and chose Paul and Barnabas vnto their Apostolical function and generally the Apostle faith of al spiritual Rulers The holy Ghost hath placed you to rule the Church of God And although al povver be of God and kings rule by him yet that is no othervvise but by his ordinarie concurrence and prouidence vvhereby he procureth the earthly cōmodity or vvealth of men by maintaining of due superiority and subiection one tovvards an other and by giuing povver to the people and Commonvvealth to choose to them selues some kinde or forme of Regiment vnder vvhich they be content to liue for their preseruation in peace and tranquillity But Spiritual superiority is far more excellent as in more excellent ●ort depending not of mans ordinance election or as this Apostle speaketh creation but of the Holy Ghost vvho is alvvaies resident in the Church vvhich is Christs body mystical and therfore an other manner of Commonwealth then the earthly concurring in singular sort to the creation of al necessarie Officers in the said Church euen to the vvorlds end as S. Paul vvriteth to the Ephesians Lest therfore the people being then in so precise sort alvvaies vvarned of the excellencie of their Spiritual gouernours * and of their obedience tovvard them might neglect their dueties to Temporal Magistrates specially being infidels and many times tyrants and persecutors of the faith as Nero and other vvere then therfore S. Peter here vvarneth them to be subiect for their bodies and goods and other temporal things euen to the vvorldly Princes both infidels and Christians vvhom he calleth humane creatures 13. To the king as excelling Some simple heretikes other also not vnlearned at the begining for lacke of better places vvould haue proued by this that the king vvas head of the Church and aboue al Spiritual rulers and to make it ●ound better that vvay they falsely translated it To the king as to the cheefe head In the Bible of the yere 1562. But it is euident that he calleth the king the precellent or more excellent in respect of his Vicegerents vvhich he calleth Dukes or Gouernours that be at his appointment and not in respect of Popes Bishops or Priests as they haue the rule of mens soules vvho could not in that charge be vnder such kings or Emperours as the Apostle speaketh of no more then the kings or Emperours then could be heads of the Church being Heathen men and no members thereof much lesse the cheefe members See a notable place in S. Ignatius ep ad Smyrnenses vvhere he exhorteth them first to honour God next the Bishop then the king This is an inuincible demōstration that this text maketh not for any spiritual claime of earthly kings because it giueth no more to any Prince then may and ought to be done and graunted to a Heathen Magistrate Neither is there any thing in al the nevv Testament that proueth the Prince to be head or cheefe gouernour of the Church in spiritual or Ecclesiastical causes more then it proueth any heathen Emperour of Rome to haue been for they vvere bound in temporal things to obey the heathen being lavvful kings to be subiect to them euen for conscience to keepe their temporal lavves to pay them tribute to pray for them and to doe al other natural duties and more no scriptures binde vs to doe to Christian kinges 16. Not as hauing There vvere some Libertines in those daies as there be novv that vnder pretence of libertie of the Gospel sought to be free from subiection and lawes of men as now vnder the like vvicked pretence Heretikes refuse to obey their spiritual rulers and to obserue their lawes 18. But also the vvaivvard The Vviclefistes and their folovvers in these daies sometimes to moue the people vnto sedition hold and teach that maisters and magistrates lose their authoritie ouer their seruants and subiects if they be once in deadly sinne and that the people in that case neede not in conscience obey them Vvhich is a pernicious and false doctrine as is plaine by this place vvhere vve be expresly commaunded to obey euen the il-conditioned vvhich must be alvvaies vnderstood if they commaund nothing against God for then this rule is euer to be folovved Vve must obey God

and Icónium and persvvading the multitudes and * stoning Paul they drevv him out of the citie thinking him to be dead ✝ verse 19 But the disciples compassing him round about he rising vp entred into the citie and the next day he vvent forth vvith Barnabas vnto Derbè ✝ verse 20 And vvhen they had euangelized to that citie and had taught many they returned to Lystra and Icónium and to Antioche ✝ verse 21 confirming the hartes of the disciples and exhorting them to continue in the faith and that by many tribulations vve must enter into the kingdom of God ✝ verse 22 And vvhen they ″ had ordained to them ″ Priests in euery Church and had praied vvith fastings they commended them to our Lord in vvhom they beleeued ✝ verse 23 And passing through Pisidia they came into Pamphylia ✝ verse 24 and speaking the vvord of our Lord in Pergé they vvent dovvne into Attalia ✝ verse 25 and from thēce they sailed to Antioche * vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished ✝ verse 26 And vvhen they vvere come and ●ad assembled the Church they reported vvhat great things God had done vvith them that he had opened a doore of faith to the Gentils ✝ verse 27 And they abode no litle time vvith the disciples ANNOTATIONS CHAP. XIIII 12. They vvould sacrifice This loe is the diuine vvorship consisting in external sacrifice and in acknovvledging the parties vvorshipped to be gods vvhich * may be done to no man nor creature and therfore the Apostles refuse it vvith al possible diligence and al the Angels and Saincts in heauen refuse that adoration by sacrifice The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth She hath but one external Sacrifice vvhich is in the holy Masse of Christs body and bloud that she offereth to God alone and neither to Peter nor to Paul saith S. Augustine though the Priest that sacrificeth standeth ouer their bodies and offereth in their memories But other kindes of honours and dueties inferior vvithout al comparison hovv great so euer they be to this vve do as the Scriptures and Nature teache vs to al Superiors in heauen and earth according to the degrees of grace honour and blessednes that God hath called them vnto from our B. Ladie Christs ovvne mother to the lest seruant he hath in the vvorld for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie if they had either grace learning faith or natural affection ●● Had ordained The Heretikes to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people and that they neede no other Ordering or Consecration by Bishops pressing the pro●ane vse of the * Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth translate thus Ordained by election Vvhereas in deede this vvord in Scripture signifieth Ordering by imposition of hands as is plaine by other vvordes equiualent Act. 6 13. 1 Tim. 4. ● 2 Tim. 1. Vvhere the Ordering of Deacons Priests and others is called * Imposition of hands not of the people but of the Apostles And this to be the Ecclesiastical vse of the vvord appeareth by S. Hierom saying as is before alleaged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand ●● Priests Euen so here also as before fleing from the proper apt knovven vvord vvhich is most precisely correspondent to the very Greeke in our tongue and al nations they translate for Priest Elder that is for a calling of Office a vvord of age for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers appropriated to holy Order a vulgar common and profane terme Vvith as litle grace as if they should translate Pontificem a bridgemaker the Maior of London the Bigger of London And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke and againe guilefully from the Greeke to the vulgar English Such corruption of Scriptures their hatred of Priesthod driueth them vnto If they had translated it so vvhen the Scriptures vvere first vvritten at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification and vvhen it vvas yet taken sometimes in common profane sort as 1 Tim. 5. or there only vvhere our aūcient Latin version turneth Presbyter into Senior because the vvord vvas not yet vvholy and only appropriated to holy Orders as aftervvard by vse of many hundred yeres it vvas and is their dealing might haue had some colour of honest●e and plainesse vvhich novv can not be but of plaine falshod and corruption and that of further purpose then the simple can see Vvhich is to take avvay the office of Sacrificing and other functions of Priests proper in the nevv Testamēt to such as the Apostles often and the posteritle in maner altogether call Priests Presbyteros Vvhich vvord doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of Sacerdos the Aduersaries them selues as vvel as vve so translating it in al the old and nevv Testament though they can not be ignorant that Priest commeth of Presbyter and not of Sacerdos and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos but to shevv that Presbyter is in the nevv Lavv that vvhich Sacerdos vvas in the old the Apostles abstaining from this and other like old names at the first and rather vsing the vvordes Bishops Pastors and Priests because they might be distinguished from the Gouernours and sacrificers of Aarons order vvho as yet in the Apostles time did their old functions still in the Temple And this to be true and that to be a Priest is to be a man appointed to sacrifice the Heretikes them selues calling Sacerdos alvvaies a Priest must needes be driuen to confesse Although their folly is therein notorious to apply vvillngly the vvord Priest to Sacerdos and to take it from Presbyter vvhereof it is properly deriued not only in English but in other languages both french and Italian Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church to giue it vvholy onely to the order of Aaron vvhich neuer had it before our Priesthod began Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do and yet neuer men behaued them selues more fondly in the same as vvhosoeuer marketh the distinction of their Elders Ministers Deacons and such like shal perceiue CHAP. XV. Some of those Ievves also that vvere Christians do fall and are authors of the Heresie of Iudaizing 2 They referre the matter to Councel 7 Wherein after great disputation Peter striking the stroke

his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth pro●oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod ● and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke

It remitteth venial sinnes Confessing of Christ and his truth Act. 9. The Gospel on the 2. Sunday in Aduent Luc. 7 18. Esa 35 5. 61 1. Mal. 3 1. Luc. 16 16. Mal. 4 5. Luc. 7 31. Mt. 3 4. Luc. 10 13. Luc. 10 21. The Gospel vpō S. Matthias day Feb. 24. and vpon S. Francis day Octob. 4. and for many Martyrs Eremitical life Elias Penance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Dionys Eccl. hier c. 3. in initio Mt. 18. ● The commaundements possible Mr. 2 23. Lu. 6 ● 1. Re. 21 4. Leu. 24 9. Nu. 28 9 Ose 6 6. ⸬ See the annotatiō chap. 9 13. Mr. 3 1 Lu. 6 6. Es 42 1 Luc. 11 14. Mar. 3 22 ⸬ Therfore the Kingdom of heretikes can not possibly stand because it is alwayes ful of diuisiō and dissension ⸬ It is a mans owne free wil and election to be a good tree or an il tree to bring forth good fruites or bad S. Augustine vpon this place li. 2. c. 4 de actis cum F●lic Manichae● THE GOSPEL vpon vvenesday the first weeke of Lent Ion. 2 ● Ion. 3 5. 3. Reg. 10 1. Luc. 11. 24. 2. Pet. 2 20. Mar. 3 31. The Gospel vpō the day of the Seuen Brethren c. Iulij ●0 Luc. 8. 20. Neuters in religion Ep. ●8 Final impenitence Remission of sinnes in the Church Purgatorie Al Heresies alleage Scriptures Mr. 4 1. Lu. 8 4. ⸬ When Gods word is preached they proprely haue eares to heare that haue hartes to obey and they hearing do not heare which heare by sense of their body and obey not by consent of their hartes Aug. de dono perseu c. 14. Luc. 10 23. The Gospel vpō the 5 Sunday after the Epiphanie The Gospel vpō the ● Sunday after the Epiphanie Mar. 4 30. Luc. 13 18. Psa 77 2. ⸬ Nor God then but the Diuel is the author of all euil The Gospel for Virgins other holy women ⸬ Here also are signified good and bad in the Church Mr. 6 1. Luc. 4 16. Difference of merites and rewardes God is not the author of euil Iren. apud Euseb li. 5. c. 19. Calu. li. 2 Instit c. 4. Good and euil in the Church Mar. 6 14. Lu. 9 7. 3 19. ` brother Philips ⸬ A wicked and rash othe and more wickedly fulfilled because an vnlawfull othe bindeth no mā ⸬ S. Iohns disciples at this time had wel learned their duety toward Christ Mar. 6 31 Lu. 9 10 Io. 6 2. The Gospel vpon the Octaue of S. Peter and S. Paul Iulij 6. Mar. 6 46. Io. 6 16. ⸬ Notwithstāding the infirmities of them that gouerne the Churche yet Christ sustaineth them and holdeth them vp yea and by them whatsoeuer they are he vpholdeth and preserueth his Church ⸬ See before chap. 9 20. Hiero. in Epitaph Paula c. 6. Sacrilege against holy Relikes Eremites Peters Primacie Mr. 7 1. The Gospel vpō wensday the 3. weeke in Lent Exo. 20 12. Leu. 20 9. Esa 29 13. The Gospel vpō Thursday the fifth weeke in Lent Mr. 7. 25. ⸬ It were a straunge case that Christ should commend in this woman a sole faith without good workes that is to say a dead faith such as could not worke by loue and which S. Iames doubted not to call the faith not of Christians but of Diuels Aug. de Fid. Op. c. 1● Mr. 8 1. ⸬ Here we see againe that the people must not be their owne caruers nor receiue the Sacraments or other spiritual sustenance immediatly of Christ or at their owne hād but of their spiritual gouerners 1. Cor. 14. The difference betwene the Iewish traditions here reprehended and the Churches Apostolical traditions ● Thes 2 15. 1. Cor. 11. * Act. 15. a Aug. Ser. de tēp 251. See 1. Cor. 16 2. b Epiph. har 75 c Hiero. ep 54 ad Marcel cōt Mont. * Luc. 2 37 Tob. 12. Iudith c. 8 Esth 4. Luc. 10 16 * Mat. 18 17. Difference of meates Catholike abstinence Gen. 3. Mar. 8 12. Luc. 12 54. Mat. 12 39. Mar. 8 14. Lu. 12 1. Mat. 14 17. 15 34. The Gospel vpō SS Peter and Paules day Iun. 29. And in Cathedra Petri Roma Ian. 18. Antiochia Febr. 22. And Petri ad vincula Aug. 1. And on the day of the creation and coronation of the Pope and on the Anniuersarie thereof Mar. 8 27. Luc. 9 18. Io. 1 42. ⸬ That is a Rocke Io. 21 15. ⸬ This word in Hebrew signifieth an aduersarie as 3 Reg. 5 4. and so it is taken here THE GOSPEL for a Martyr that is a bishop Mar. 9 1 Luc. 9 27. OF PETERS PRIMACIE Hilar. can 6 in Mat. li. 6. de Trinit Chrys ho. 55 in Mat. Basil li. 1 adu Eunom PETER Cyril li. ● c. 12 Com. in Io. Hilar. in hunc lo●ū Basil li. de poenit 2 Mt. 5. 14. 3 Luc. 22. 19. Thou art Cephah and vpon this Cephah rocke Aug. li. 1 retr c. 21. 〈…〉 in Ps 69. de verb. Do. sec Io. ser 49. ser 15. 16. 26. 29 de Sanctis Annot in Iob c. 30. * Theodor. li. 5 haer Fabul c. de poenit Hiero. ep 7 to 2. Psal cont part Donat to 7. Leo ep 89. Psal cont part Donati De vtil ●●ed c. 17. Cyp. epist 73. Greg. li. 4. ep ●2 ind 11. The dignities of the keies Apoc. 1. Esa ●2 22 Esa 22. Apoc. ● Good workes Freewill The TRANSFIGVRATION of our Lord celebrated in the Church the 6. of Aug. Mr. 9 2. Luc. 9 28. 2. Pet. 1 17. The Gospel of the said feast of the 2. Sunday in Lent and on the Saterday before Mal. 4 5. Mar. 9 14. Luc. 9 37. Mr. 9 31 Luc. 9 44. ⸬ These didrachmes were peeces of money which they payed for tribute ⸬ This stater was a double didrachme and therfore was payed for two Christ can exhibite his body vnder what forme he list Saincts after their death deale with and for the liuing Holy places 2. Pet. 1 18. Exo. 3 ● Deuotion and Pilgrimage to the same The holy land Elias Luc. c. 17. Mal. 4 5. True miracles onely in the Cath. Church Mt. 10. 1. Cor. 13. Hiero. in vita S. Hi lari●nis Niceph. li. 6 c. 17. Gregorius Than maturgus Prayer and Fasting Greg. Niss de vit Gregorij The priuileges and exemptions of the Clergie Peters praeminence Mr. 9 34. The Gospel on Michelmas day Septemb. 29. And vpon his Apparition Maij 8. Luc. 9 46. ⸬ Humility innocencie simplicity cōmended to vs in the state and person of a childe Mr. 9 42. Lu. 17 2 Mt. 5 30 Mar. 9 43. Luc. 19 10. Lu. 15 4 Luc. 17 3. The Gospel vpō Tuesday the 3 weeke in Lent Deu. 19 15. ⸬ That is as S. Chrysostō here expoundeth it tell the Prelates and cheefe Pastours of the Church for they haue iurisdiction to binde and loose such offenders by the wordes folowing v. 18. ⸬ Al ioyning together in the vnity of Christes Churche in Councels

so often as cheefe of the company Mar. 1 36. Act. 5 29. Luc. 9 12. Mar. 16 7. 1 Cor. 15 5. ⸬ See the Annotations vpon S. Marke c. 5 36. Holy women that folowed Christ 1 Cor. 9 5. 1● The brethren of Christ Hiero. cōt Heluid C. 9. Ibidē● 8. A third place after this life The Gospel vpō Thursday in whitsō weeke ⸬ To cōmaund Diuels and diseases either of body or soule is by nature proper to God onely but by Gods gift men also may haue the same euen so to forgiue sinnes Mt. 10 1 Mr. 3 13 6 8. ⸬ A great fault to reiect the true preachers or not to admit them into house for needful harbour and sustenance Mt. 14 1 Mar. 6 14. Mt. 14 13. Mar. 6 31. Io. 6 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Here you see that he blessed the things and not only gaue thanks to God See Annot. Marci c. 8 7. ⸬ The miraculous prouidēce of God toward such as folow Christ into deserts prisons banishment or whithersoeuer Mt. 16 13. Mar. 8 27. The TRANSFIGVRATION Mt. 17 1 Mr. 9 1. 2. Pet. 1 17. Mt. 17 14. Mar. 9 17. ⸬ Incredultie hindereth the effect of Exorcismes and other miraculous power giuen to the Church ⸬ Desire of preeminence is an humane infirmitie oftē euen among the good Against which Christ teacheth humility but forbiddeth not Superiority Mt. 18 1 Mar. 9 34. Mar. 9 38. ⸬ There be some that folow not Christ precisely in life and doctrine of whom we may make our aduātage to the propagation of Christes honour and religion whē they doe any thing for the aduācemēt thereof of what intention soeuer they doe it Philip. 1 15. ` them as Elias also did Mt. 8 19. ⸬ This man would haue folowed him for temporal commodities and therfore was not suffered The Transfiguration Io. 4. 9. Schismatikes ● Re 〈◊〉 ●7 Tob. ● Desire of reuenge Act. 5. The Churches seueritie Looking backe ⸬ As the twelue Apostles did represent the higher degree of the clergie called Bishops so these Seuentie tvvo beare the figure of the inferiour clergie called Priests Beda The Gospel vpō S. Markes day and S. Lukes 1. Tim. 5 18. ⸬ Differences of paines and damnation in Hel according to the differences of demerites Aug. li. ● c. 5. cont Iulian. ⸬ True penance not onely to lead a new life but to punish the body by such things as here be recorded for the il life past ⸬ It is al one to despise Christ and to despise his Priests and Ministers in the the Catholike Church to refuse his doctrine theirs The Gospel vpō 12 Sunday after Pētecost Deu. 6 5 Leu. 19 18. ⸬ S. Augustin saith that the Apostle 1. Cor. 9. according to this place did supererogate that is did more then he needed or was bound to doe when he might haue required al duties for preaching the Gospel but would nor li. de ep Monach. c. 5. whereof it cōmeth that the workes which we doe more then precept be called workes of Supererogation whereby it is also euident against the Protestāts that there be such workes See Optatus li. 6. cont Par●●n how aptly he applyeth this parable to S. Paules counsel of virginitie 1 Cor. 7 as to a worke of supererogation ⸬ Superogaueris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The Gospel vpon the Assumptiō of our Lady Aug. 15. The humble vnlearned Catholike knovveth Christ better then the proud learned Heretike The commaundements possible to be kept Conc. Araus ● cap. 25. to 1. The parable of the vvounded man explicated Conc. Cōc Trid. Sest 6. c. 1. The Contemplatiue or Religious life better then the Actiue and secular Vovves and votaries Mt. 6 9. The Gospel in Maioribus ●itanijs on S. Markes day and in the Rogation daies And in a votiue Masse against the Pagans The Gospel in a votiue Masse for sinnes Mt. 7. 7. Mt. 12 22. The Gospel vpō the 3 Sunday in Lent Mr. 3 22. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ This finger is the spirit of God Mt. 12 28. c nouissima siunt b The Gospel vpon Assumption eue and in a Votiue of our Lady betwene Candlemas and Easter and betwene Pētecost and Aduent ⸬ The said mother of God in that also was blessed that she was the temporal meanes minister of the Incarnatiō but much more blessed in that she continued the perpetual keeper of his word Beda Aug. tract 19. in Ioan. Mt. 12 29. Ion. 2 2. 3 Reg. 10 1. Ion. 3 5. ⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke that the great penance of the Niniuites Ionae 3 is here expressed by this Greeke vvord See Annot Mat. 3 2. The Gospel for a Confessor that is Bishop Mt. 5 15. Mar. 4 21. Mt. 6 22. Mt. 23 25. c Quod superest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel for many Martyrs ⸬ Not the building of the Prophets monuments is condemned but their imitation of their fathers that slew the Prophets Ambros Gen. 4 8 2. Par. 24 22. Beda vpon this place Our B. Lady The signe of Ionas Ecclci 3 33. The force of almes Dan. 4 24 Tob. 4 12 11. 9. Mat. 25. 35 42. The Lavvyers and Priests of the old Testament Mr. 10 26. Mar. 4 22. ⸬ The feare of Hel also is profitable contrarie to the protestāts teaching securitie of saluation and that feare of Hel maketh men hypocrites Mt. 10 32. Mar. 8 38. Mt. 12 33. ⸬ See Annot. Mt. 12 32. Mr. 3 28 Mt. 10 19. Mar. 13 11. ⸬ Giue it to the poore that shouldst thou do saith S. Basil ⸬ A goodly warning for al riche men Mt. 6 25 ⸬ He forbiddeth not cōpetent prouidēce but to much carefulnes See Annot. vpon S. Matth. c. 6 25. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b The Gospel for S. Paulinus Iun. 22. And for a Cōfessor that is not a Bishop ⸬ It was litle at the begining is stil in cōparison of al the reprobate but in itself very great as in the parable of the great tree that grew of the litle mustard seed Mt. 13. Mt. 6 20. b The Gospel for a Cōfessor that is not a Bishop ⸬ To girde our loines is to keepe chastitie and cōtinencie Gregor ho. 〈◊〉 Mt. 24 43. Mt. 10 34. ⸬ He meaneth the naughtie peace that is betvvene vvorldlings sinners the agreement that is in in●idelity in Heresie or in any other vvickednes he came to breake this peace See Annot. Matth. c. 10 34. Mt. 16 2 ⸬ See Annot. Mt. 5 25. Mt. 5 25 Open confessiō of our faith The holy Ghost teacheth euery vnlearned Catholike to giue sufficiēt reason of his faith The dealing of Clergie men in vvorldly affaires In vita c. 19. Li. de op Monach. c. 29. Meritorious vvorkes Almes ⸬ Or as it is vttered in other places do penāce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which in the new Testament signifieth perfect repentance See Annotatiōs Mat. 3 2. 11 21. ⸬ Nisi poenitentiam habueritis