there were no free wil August lib. 2. cap. 4. 5. 8. de act cum Foelic Manich. CHAP. XVII As he promised he giueth them a sight of the glorie vnto which Suffering doth bring â— aâ—d then againe doth inâ—ulcate his Passion 14 A deuil also he casteth out which his Disciples could not for their incredulitie and lacke of praying and fasting 22 being yet in Galilee he reuealeth more about his Passion 24 and the tribute that the Collectors exacted for al he payeth for himself and Peter declaring yet withal his freedom both by word and miracle verse 1 AND after six dayes IESVS taketh vnto him Peter and Iames and Iohn his brother and bringeth them into a high mountaine apart ✠verse 2 And he vvas ″ transfigured before them And his face did shine as the sunne his garments became vvhite as snovv ✠verse 3 And behold there ″ appeared to them Moyses and Elias talking vvith him ✠verse 4 And Peter ansvvering said to IESVS Lord it is good for vs to be here if thou vvilt let vs make here three tabernacles one for thee and one for Moyses and one for Elias ✠verse 5 And as he vvas yet speaking behold a bright cloude ours had ovved them And loe a voice out of the cloude saying This is my vvelbeloued sonne in vvhom I am vvel pleased heare ye him ✠verse 6 And the disciples hearing it fel vpon their face and vverefore afraid ✠verse 7 And IESVS came and touched them and he said to them Arise and feare not ✠verse 8 And they lifting vp their eyes savv no body but only IESVS ✠verse 9 And as they descended from the ″ mount IESVS commaunded them saying Tel the vision to no body til the Sonne of man be risen from the dead ⊢ ✠verse 10 And his Disciples asked him saying what say the Scribes then that * Elias must come first ✠verse 11 But he ansvvering said to them ″ Elias in deede shal come and restore al things ✠verse 12 And I say to you that Elias is already come and they did not knovv him but vvrought on him vvhatsoeuer they vvould So also the Sonne of man shal suffer of them ✠verse 13 Then the Disciples vnderstoode that of Iohn the Baptist he had spoken to them ✠verse 14 And * vvhen he vvas come vnto the multitude there came to him a man falling dovvne vpon his knees before him ✠verse 15 saying Lord haue mercie vpon my sonne for he is lunatike and sore vexed for he falleth often into the fire and often into the vvater ✠verse 16 and I offered him to thy Disciples and they could not cure him ✠verse 17 IESVS ansvvered and said O faithles and peruerse generation hovv long shal I be vvith you Hovv long shal I suffer you bring him hither to me ✠verse 18 And IESVS rebuked him and the deuil vvent out of him and the ladde vvas cured from that houre ✠verse 19 Then came the Disciples to IESVS secretely and said ″ Why could not vve cast him out ✠verse 20 IESVS said to them because of your incredulity for amen I say to you if you haue ″ faith as a mustard seede you shal say to this mountaine Remoue from hence thither and it shal remoue and nothing shal be impossible to you ✠verse 21 But this kinde is not cast out but by ″ prayer and fasting ✠verse 22 And * vvhen they conuersed in Galilee IESVS said to them The Sonne of man is to be betraied into the hands of men ✠verse 23 and they shal kil him and the third day he shal rise againe And they vvere stroken sadde excedingly ✠verse 24 And vvhen they vvere come to Capharnaum there came they that receiued the didrachmes vnto Peter and said to him Your maister doth he not pay the didrachmes ✠verse 25 He saith Yes And vvhen he vvas entered into the house IESVS preuented him saying what is thy opinion Simon The kings of the earth of vvhom receiue they tribute or cense of their children or of strangers ✠verse 26 And he said Of strangers IESVS said to him Then the ″ children are free ✠verse 27 But that vve may not scandalize them goe thy vvaies to the sea and cast a hooke and that fish vvhich shal first come vp take and vvhen thou hast opened his mouth thou shalt find a stater take that and giue it them for ″ me and thee ANNOTATIONS CHAP. XVII 2. Transfigured Marke in this Transfiguration many maruelous points as that he made not only his owne body which then was mortal but also the bodies of Moyses and Elias the one dead the other to die for the time as it were immortal thereby to represent the state and glorie of his body and his Saincts in heauen By which maruelous transfiguring of his body you may the lesse maruel that he can exhibite his body vnder the forme of bread and vvine or otherwise as he list 3. Appeared Moyses By this that Moyses personally appeared and was present with Christ it is plaine that the Saincts departed may in person be present at the affaires of the liuing August de cura pro mort c. 15. 16. For euen as Angels els where so here the Saincts also serued our Sauiour and therfore as Angels both in the old Testament and the new were present often at the affaires of men so may Saincts 9. Mount This mount commonly esteemed and named of the ancient fathers Thabor S. Peter calleth the holy Mount because of this wonderful vision like as in the old Testament where God appeared to Moyses in the bush and els where to others he calleth the place of such Apparitions holy ground Wherby it is euident that by such Apparitions places are sanctified and therevpon groweth a religion and deuotion in the faithful toward such places and namely to this Mount Thabor called in S. Hierom Itabirium Ep. 17. there was great Pilgrimage in the Primitiue Church as vnto al those places which our Sauiour had sanctified with his presence and miracles and therfore to the whole land of promis for that cause called the holy land Su S. Hiero. in Epitap Paula ep 17. 18 ad Mercellam 11. Elias shal come He distinguisheth here plainly betwene Elias in person who is yet to come before the iudgement and betwene Elias in name to wit Iohn the Baptist who is come already in the spirit and vertue of Elias So that it is not Iohn Baptist only nor principally of whom Malachie prophecieth as our Aduersaries say but Elias also him self in person 19. Why could not we No maruel if the Exorcists of the Catholike Church which haue power to cast out diuels yet doe it not alwaies when they wil and many times with much a doe Wheras the Apostles hauing receiued this power * before ouer vncleane spirites
man standing on the right hand of God ✠verse 57 And they crying out vvith a loude voice stopped their eares vvith one accord ranne violently vpon him ✠verse 58 And casting him forth vvithout the citie they ″ stoned him and the vvitnesses laid of their garments * beside the feete of a yong man that vvas called Saul ✠verse 59 And they stoned Steuen inuocating and saying Lord IESVS receiue my spirit ✠verse 60 And falling on his knees he cried vvith a loude voice saying Lord lay not this sinne vnto them And vvhen he had said this he fel a sleepe And Saul vvas consenting to his death ANNOTATIONS CHAP. VII 33. Holy ground If that apparition of God him self or an Angel could make the place and ground holy and to be vsed of Moyses with al signes of reuerence and feare-how much more the corporal birth abode and wonders of the Sonne of God in Iewrie and his personal presence in the B. Sacrament may make that countrie and al Christian Churches altars holy And it is the greatest blindnes that can be to thinke it superstition to reuerence any things or places in respect of Gods presence or wonderous operation in the same See S. Hierom. ep 17 18. 27. of the holy land 48. Not in houses The vulgar Heretikes alleage this place against the corporal being of Christ in the B. Sacrament in Churches by which reason they might haue driuen him out of al houses Churches and corporal places when he vvas visible in earth But it is meant of the Diuinitie only spoken to correct the carnal Ievves who thought God either so to be conteined compassed and limited to their Temple that he could be no vvhere els or at least that he vvould not heare or receiue mens praiers and sacrifices in the Churches of the Gentiles or els vvhere out of the said Temple And so as it maketh nothing for the Sacramentaries no more doth it serue for such as esteeme Churches and places of publike praier no more conuenient nor more holy then any other profane houses or chambers For though his person or vertue be not limited to any place yet it pleaseth him condescending to our necessitie and profite to vvorke his vvonders and to be vvorshipped of vs in holy places rather then profane 38. They stoned him Read a maruelous narration in S. Augustine of one stone that hitting the Martyr on the elbovv rebounded backe to a faithful man that stood neere Who keeping and carying it vvith him vvas by reuelation vvarned to leaue it at Ancóna in Italie vvherevpon a Church or Memorie of S. Steuen vvas there erected and many miracles done after the said Martyrs body vvas found out and not before Aug. â—o 10 ser 38 de diuersis in edit Paris CHAP. VIII So farre is persecution from preuailing against the Church that by it the Church greweth from Hierusalem into al Ievvrie and Samaria 5 The second of the Deacons Philip conuerteth vvith his miracles the citie it self of Samaria and baptizeth them euen Simon Magus also him self among the rest 14 But the Apostles Peter and Iohn are the Ministers to giue them the Holy Ghost 18 Which ministerie Simon Magus vvould bie of them 16 The same Philip being sent of an Angel to a great man of Aethiopia Who came a Pilgrimage to Hierusalem first catechizeth him 16 and then he professing his faith and desiring Baptisme doth also baptize him verse 1 AND the same day there vvas made a great persecution in the Church vvhich vvas at Hierusalem and al vvere dispersed through the countries of Ievvrie and Samaria sauing the Apostles ✠verse 2 And ″ deuout men tooke order for Steuens funeral and made great mourning vpon him ✠verse 3 But Saul * vvasted the Church entring in from house to house and dravving men and vvomen deliuered them into prison ✠verse 4 They therfore that vvere dispersed passed through euangelizing the vvord ✠verse 5 And Philippe descending into the citie of Samaria preached CHRIST vnto them ✠verse 6 And the multitudes vvere attent to those things vvhich vvere said of Philippe vvith one accord hearing and seing the signes that he did ✠verse 7 For many of them that had vncleane spirits crying vvith a loud voice vvent out And many sicke of the palsey and lame vvere cured ✠verse 8 There vvas made therfore great ioy in that citie ⊢ ✠verse 9 And a certaine man named Simon vvho before had been in that citie a Magician seducing the nation of Samaria saying him self to be some great one ✠verse 10 vnto vvhom al harkened from the least to the greatest saying This man is the povver of God that is called great ✠verse 11 And they vvere attent vpon him because a long time he had bewitched them vvith his magical practises ✠verse 12 But vvhen they had beleeued Philippe euangelizing of the kingdom of God and of the name of IESVS CHRIST they vvere baptized men and vvomen ✠verse 13 Then Simon also him self beleeued and being baptized he cleaued to Philippe Seing also signes and very great miracles to be done he vvas astonied vvith admiration ✠verse 14 And vvhen the Apostles vvho vvere in Hierusalem had heard that Samaria had receiued the vvord of God theysent vnto them Peter Iohn ✠verse 15 Vvho vvhen they vvere come praied for them that they might receiue the holy Ghost ✠verse 16 For he vvas not yet come vpon any of them but they vvere only baptized in the name of our Lord IESVS ✠verse 17 Then did ″ they impose their handes vpon them and they ″ receiued the holy Ghost ⊢ ✠verse 18 And vvhen Simon had seen that by the imposition of the hand of the Apostles the holy Ghost vvas giuen he ″ offered them money ✠verse 19 saying Giue me also this povver that on vvhomsoeuer I impose my handes he may receiue the holy Ghost ✠verse 20 But Peter said to him Thy money be vvith thee vnto perdition because thou hast thought that the gift of God is purchased vvith money ✠verse 21 Thou hast no part nor lot in this vvord For thy hart is not right before God ✠verse 22 ″ Doe penance therfore from this thy vvickednesse and pray to God ″ if perhaps this cogitation of thy hart may be remitted thee ✠verse 23 For I see thou art in the gall of bitternes and the obligation of iniquitie ✠verse 24 And Simon ansvvering said ″ Pray you for me to our Lord that nothing come vpon me of these things vvhich you haue said ✠verse 25 And they in deede hauing testified and spoken the vvord of our Lord returned to Hierusalem and euangelized to many countries of the Samaritans ✠verse 26 And an Angel of our Lord spake to Philippe saying Arise and goe tovvard the South to the vvay that goeth dovvne from Hierusalem into Gaza ″
a crovvne correspondent in heauen S. Augustine vpon these vvordes of the Apostle expresseth both breifely thus Hovv should be repay as a iust iudge vnles he had first giuen as a merciful father 〈◊〉 de grat lib. arbit c. 6. And vvhen you heare or read any thing in the Scriptures that may seeme to derogate from mans vvorkes in this case it is alvvaies meant of vvorkes considered in their ovvne nature and valure not implying the grace of Christ by vvhich grace it coÌ„meth not of the vvorke in it self that vve haue a right to heauen deserue it vvorthily vvhich the Apostle in the 6 to the Hebrues more then insinuateth saying these vvordes God is not vniust to forget your vvorke loue vvhich you haue shovved in his name c. As though he vvould say that he vvere vniust if he did forget to recompense their vvorkes * The parable also of the men sent into the vineyard proueth that heauen is our ovvne right bargained for and vvrought for and accordingly paid vnto vs as our hire at the day of iudgement for that is 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhereby the Scripture so often calleth it It is the goale the marke the price the hire of al striuing running labouring due both by promis and by couenant and right dette See a notable place in S. Augustine in Psal 83 in fine and 100 in initie ho. 14 c. 2. li. 50 hom S. Cyprian also and namely the later end of his booke de opere â—â—â—mosyna and thou shalt easily contemne the contrarie falshod vvhich doth not so much derogate from mans vvorkes as from Gods grace vvhich is the cause and ground of al vvorthines in mans merites S. Augustines vvordes be these Marke that he to vvhom our Lord gaue grace hath our Lord also his detter He found him a giuer in the time of mercie he hath him his detter in the time of iudgement See the place and the rest her coted vvhere he examineth and explicateth the matter at large THE ARGVMENT OF THE EPISTLE OF S. PAVL TO TITVS THAT Titus vvas a Gentil and not a Ievv and that he vvas in S. Paules traine at the least the 14 yere after his conuersion if not before vve vnderstand by the Epistle to the Galatians c. 2. And that he continued vvith him to the very end appeareth in the second to Timothee c. 4. Vvhere he maketh mention that he sent him from Rome into Dalmatia vvhen him self vvas shortly after to be put to death And therefore although S. Luke neuer name him in the Actes as neither him self yet no doubt he comprehendeth him commonly vvhen he speaketh thus in the first person plurall Forthvvith vve sought to goe into Macedonia Act 16. For S. Paul also sent him to Corinth betvvene the vvriting of his 1 2 to the Corinthians vvhich time concurreth vvith Act. 19 by occasion vvhereof he maketh much and honorable mention of him in the said second Epistle c 2. c. 7. and againe * he sent him vvith the same Epistle both times about great matters so that no doubt he vvas euen then also a Bishop and receiued accordingly of the Corinthians vvith feare and trembling 2. Cor. 7 v. 15. But the same is plainer in this Epistle to him self c. 1. v. 5. Vvhere the Apostle saith for this cause I left thee at Crete c. By vvhich vvordes it is manifest also that this Epistle vvas not vvritten during the storie of the Actes seing that no mention is there of S. Paules being in the I le of Crete but after his dismission at Rome out of his first trouble and before his second or last trouble there as is euident by these vvordes Vvhen I shall send to thee Artemas or Tychicus make hast to come to me to Nicopolis for there I haue determined to vvinter Tit. 3. Therefore he instructeth him and in him all Bishops much like as he doth Timothee vvhat qualities he must require in them that he shall make priests and Bishops in vvhat sort to preach and to teach al sortes of men to commend good vvorkes vnto them finally him self to be their example in all goodnes THE EPISTLE OF PAVL TO TITVS CHAP. I. Of vvhat qualitie the Priests and Bishops must be 9 namely learned considering the Iudaical seducers of that time 12 That the Cretensians must be roughly vsed 10 haue them continue sound in faith verse 1 PAVL the seruant of God and an Apostle of IESVS Christ according to the faith of the elect of God and knowledge of the truth vvhich is according to pietie ✠verse 2 into the hope of life euerlasting vvhich he promised that lieth not God * before the secular times ✠verse 3 but hath manifested in due times his vvord in preaching vvhich is coÌ„mitted to me according to the precept of our Sauiour God ✠verse 4 to Titus my beloued sonne according to the coÌ„mon faith grace and peace from God the father and Christ IESVS our Sauiour ✠verse 5 For this cause left I thee in Crete that thou shouldest reforme the things that are vvanting and shouldest ″ ordaine priestes by cities as I also appointed thee ✠verse 6 * if any be vvithout crime the husband ″ of one vvife hauing faithful children not in the accusation of riote or not obedient ✠verse 7 For a Bishop must be vvithout crime as the stevvard of God not proud not angrie not giuen to vvine no striker not couetous of filthy lucre ✠verse 8 but giuen to hospitalitie gentle sober iust holy continent ✠verse 9 embracing that faithful vvord vvhich is according to doctrine that he may be able to exhort in sound doctrine to reproue them that gainesay it ✠verse 10 For there be many disobedient vaine-speakers and seducers especially they that are of the Circumcision ✠verse 11 vvho must be controuled vvho subuert vvhole houses teaching the things they ought not for filthie lucre ✠verse 12 One of them said their ovâ—ne proper prophete The Cretensians alvvaies lierâ— naughtie beastes slouthful bellies ✠verse 13 This testimonie is true For the vvhich cause rebuke them sharpely that they may be sound in the faith ✠verse 14 not attending to Ievvish fables and commaundements of men auerting them selues from the truth ✠verse 15 * Al things are cleane to the cleane but to the polluted and to infidels nothing is cleane but polluted are both their minde and conscience ✠verse 16 They confesse that they knovv God but in their vvorkes they deny vvhereas they be abominable and incredulous and to euery good vvorke reprobate ANNOTATIONS CHAP. I. 5. Ordaine Priests Though Priests or Bishops may be nominated and elected by the Princes people or Patrons of places according to the vse of the time and diuersitie of Countries and fashions yet they can not be ordered and consecrated but by a Bishop vvho vvas him self rightly ordered or consecrated
them that did eate vvas fiue thousand men beside vvomen and children ✠verse 22 And forth vvith IESVS commaunded his Disciples to goe vp into the boate and to goe before him ouer the vvater til he dimissed the multitudes ✠verse 23 And hauing dimissed the multitude he * ascended into a mountaine alone to praye And vvhen it vvas euening he vvas there alone ✠verse 24 But the boate in the middes of the sea vvas tossed vvith vvaues for the vvinde vvas contratie ✠verse 25 And in the fourth vvatch of the night he came vnto them vvalking vpon the sea ✠verse 26 And seeing him vpon the ″ sea vvalking they vvere troubled saying That it is a ghost and for feare they cried out ✠verse 27 And immediatly IESVS spake vnto them saying Haue confidence it is I feare ye not ✠verse 28 And Peter making ansvver said Lord if it be thou bid me come to thee vpon the vvaters ✠verse 29 And he said Come And Peter descending out of the boate ″ vvalked vpon the vvater to come to IESVS ✠verse 30 But seeing the vvinde rough he vvas afraid and vvhen he began to be drovvned he cried out saying Lord saue me ✠verse 31 And incontinent IESVS stretching forth his hand tooke hold of him and said vnto him O thou of litle faith vvhy didst thou doubt ✠verse 32 And vvhen they vvere gone vp into the boate the vvinde ceased ✠verse 33 And they that vvere in the boate came and adored him saying In deede thou art the sonne of God ⊢ ✠verse 34 And hauing passed the vvater they came into the countrie of Genesar ✠verse 35 And vvhen the men of that place vnderstoode of him they sent into al that countrie and brought vnto him al that vvere il at ease ✠verse 36 and they besought him that they might touche but the hemme of his garment and vvhosoeuer did touche vvere made hole ANNOTATIONS CHAP. XIIII 3. Because of Herodias It is to ordinary in Princes to put them to death that freely tel them such faultes women whom they fansie specially inciting them to such mischeefe 12. Buried it An example of duty toward the dead bodies of the faithful Wherein see the difference of Catholike Christian men and of al infidels be they Pagans Apostataes or Heretikes For whereas the Christians had layd the body of this blessed Prophete and Martyr ◠in Samaria with the Relikes of Elias and Abdias by vertue wherof wōderful miracle were wrought in that place in Iulian the Apostataes time when men might doe al mischeefe freely against Christian religion the Pagans opened the tombe of S. Iohn Baptist burnt his bones scattered the ashes about the fields but certaine religious Monkes coming thither a pilgrimage at the same time aduentured their life and saued as much of the holy Relikes as they could and brought them to their Abbot Philip a man of God who esteeming them to great a treasure for him and his to keepe for their priuate deuotion sent them to Athanasius the B. of Alexandria and he with al reuerence layd them in such a place as it were by the Spirit of Prophecie where afterward by occasion of them was built a goodly chappel Theod. li. 3 c. 6. Ruff. li. 2 c. 28. 27. Marke here that the Heretikes of our time doe as those Pagans to the bodies and Relikes of al blessed Saints that they can destroy and Catholikes contrariwise haue the religious deuotion of those old Christians as appeareth by the honour done now to his head at Amiens in France 13. Retired Christ much esteemed Iohn and withdrewe him self aside to giue example of moderate mourning for the departed and to shew the horrour of that execrable murder as in the Primitiue Churche many good men seing the miserable state of the world in the time of persecution and the sinnes that abounded withal tooke an occasion to forsake those tumults and to giue them selues to contemplation and for that purpose retired into the deserts of Aegypt and els where to doe penance for their owne sinnes and the sinnes of the world Wherevpon partly rose that infinite number of Monkes and Eremites of whom the fathers and Ecclesiastical histories make mention Hiero. to 2 in vit Pauli Eremita Sozo li. 1 c. 12. 13. 19. The Disciples to the multitudes A figure of the ministerie of the Apostles who as they here had the distribution and ordering of these miraculous loaues so had they also to bestow and dispense al the foode of our soules in ministering of the vvord and Sacraments neither may lay men chalenge the same 26. Walking When not only Christ but by his power Peter also walketh vpon the vvaters it is euident that he can dispose of his owne body aboue nature and contrary to the natural conditions thereof as to goe through a doore Io. 20. to be in the compasse of a litle bread Epiphan in Anchorato 29. Walked Peter saith S. Bernard walking vpon the waters as Christ did declared him self the only Vicar of Christ which should be ruler not ouer one people but ouer al. For many waters are many peoples Bernard li. 2 de consid c. 8. See the place how he deduceth from Peter the like authoritie and iurisdiction to his successor the Bishop of Rome CHAP. XV. The Pharisees of Hierusalem comming so farre to carpe him he chargeth vvith a tradition contrarie to Gods commaundement 10 And to the people he yeldeth the reason of that vvhich they reproued 15 and againe to his Disciples shevving the ground of the Pharisaical vvashing to vvitte that meates othervvise defile the soule to be false 21 then he goeth aside to hide him self among the Gentils vvhere in a vvoman he findeth such faith that he is faine lest the Gentils should before the time extort the vvhole bread as she had a crumme to returne to the levves 34 vvhere al contrarie to those Pharises the common people seeke vvonderfully vnto him and he after he hath cured their diseased feedeth 4000 of them vvith seuen loaues verse 1 THEN came to him from Hierusalem Scribes and Pharisees saying ✠verse 2 Why do thy Disciples transgresse the tradition of the Auncientes For they wash not their hāds when they eate bread ✠verse 3 But he ansvvering said to them Why do you also transgresse the cōmaundement of God for your tradition For God said ✠verse 4 Honour father and mother and Heth it shal curse father or mother dying let him dye ✠verse 5 But you say Whosoeuer shal say to father or mother The gift vvhatsoeuer procedeth from me shal profite the ✠verse 6 and shal not honour his father or his mother and you haue made frustrate the cōmaundement of God for your ovvne tradition ✠verse 7 Hypocrites vvel hath Esay Prophecied of you saying ✠verse 8 This people honoureth me vvith their ″ lippes but their hart is farre from me
of the same Church and the perpetual keeper of the said faith and al other points thereon depending 14. But they said When Christ asked the peoples opinion of him the Apostles al indifferently made answer but when he demaunded what them selues thought of him then loe Peter the mouth and head of the whole felowship answered for al. Chrys ho. 55. in Mat. 17. Blessed art thou Though some other as Nathanael Io. 1 49 seeme to haue before beleued and professed the same thing for which Peter is here counted blessed yet it may be plainely gathered by this place and so S. Hilarie and others thinke that none before this did further vtter of him then that he was the sonne of God by adoption as other Saincts be though more excellent then other be For it was of congruitie and Christes special appointment that he vpon whom he intended to found his new Church and whose faith he would make infallible should haue the preeminence of this first profession of Christes natural diuinitie or that he was by nature the very sonne of God a thing so farre aboue the capacitie of nature reason flesh and bloud and so repugnant to Peters sense and sight of Christes humanitie flesh and infirmities that for the beleefe and publike profession there of he is counted blessed as Abraham was for his saith and hath great promises for him self and his posteritie as the said Patriarche had for him and his seede According as S. Basil saith Because he excelled in faith he receiued the building of the Church committed to him 1â— And I say to thee Our Lord recompenseth Peter for his confession geuing him a great reward in that vpon him he builded his Church Theophilactus vpon this place 1â— Thou art Peter Christ in the first of Iohn v. 42 foretold and appointed that this man then named Simon should afterward be called Cephas or Petrus that is to say a Rocke not then vttering the cause but now expressing the same videlicet as S. Cyril writeth For that vpon him is vpon a firme rocke his Church should be builded Wherevnto S. Hilarie agreing saith O happie foundation of the Church in the imposing of thy new name c. And yet Christ here doth not so much call him by the name Peter or Rocke as he doth affirme him to be a rocke signifying by that Metaphore both that he was designed for the foundation and ground worke of his house which is the Church and also that he should be of inuincible force firmitie durablenes and stabilitie to sustaine al the windes waâ—es and stormes that might fall or beate against the same And the Aduersaries obiecting against this that Christ only is the Rocke or foundation wrangle against the very expresse Scriptures and Christes owne wordes geuing both the name and the thing to this Apostle And the simple may learne by S. Basils wordes how the case standeth Though saith he Peter be a rocke yet he is not a rocke as Christ is For Christ is the true vnmoueable rocke of him self Peter is vnmoueable by Christ the rocke For Iesus doth communicate and impart his dignities not voyding him self of them but holding them to him self bestoweth them also vpon others He is the light and yet 2 You are the light he is the Priest and yet he 3 maketh Priests he is the rocke and he made a rocke 18. And vpon this rocke Vpon that which he said Peter was wil he build his Church and therfore by most euident sequele he foundeth his Church vpon Peter And the Aduersaries wrangling against this do against their owne conscience and knowledge specially seing they know and confesse that in Christes wordes speaking in the Syriake tonge there was no difference at al betwene Petrus and Petra yea and that the Greeke wordes also though differing in termination yet signifie one thing to wit a rocke or stone as them selues also translate it Io. 1 42. So that they which professe to follow the Hebrew or Syriake and the Greeke and to translate immediatly out of them into Latin or English should if they had dealt sincerely haue thus turned Christes wordes Thou art a rocke and vpon this rocke or Thou art Peter and vpon this peter wil I build my Church For so Christ spake by their owne confession without any difference Which doth expresly stoppe them of al their vaine euasions that Petrus the former word is referred to the Apostle and petra the later word either to Christ only or to Peters faith only neither the said original tonges bearing it nor the sequele of the wordes vpon this suffering any relation in the world but to that which was spoken of in the same sentence next before neither the wordes folowing which are directly addressed to Peters person nor Christes intention by any meanes admitting it which was not to make him self or to promisse him self to be the head or foundation of the Church For his father gaue him that dignitie and he tooke not that honour to him self nor sent him self nor tooke the keies of heauen of him self but al of his father he had his coÌ„mission the very houre of his incarnation And though S. Augustine sometimes referre the word Petra to Christ in this sentence which no doubt he did because the terminations in Latin are diuers and because he examined not the nature of the original wordes which Christ spake nor of the Greeke and therefore the Aduersaries which otherwise flee to the tongs should not in this case alleage him yet he neuer denieth but Peter also is the Rocke and head of the Church saying that him self expounded it of Peter * in many places and alleageth also S. Ambrose for the same in his hymne which the Church singeth And so do we alleage the holy Councel of Chalcedon Act. 3 pag. 118. Tertullian de praescript Origen Ho. 5 in Exo. S. Cyprian De vnit Ec. S. Hilarie Can. 16 in mat S. Ambrose Ser. 47. 68. li. 6 in c. 9. Luca. S. Hierom Li. 1 in Iouin in c. 2 Esa in c. 16 Hier. S. Epiphanius In Anchor S. Chrysostom Ho. 55 in Mat. S. Cyril Li. 2 c. 12. com in Io. S. Leo Ep. â—9 S. Gregorie Li. 4 ep 32 ind 13. and others euery one of them saying expresly that the Church was founded and builded vpon Peter For though sometimes they say the Church to be builded on Peters faith yet they meane not as our Aduersaries do vnlearnedly take them that it should be builded vpon faith either separated from the man or in any other man but vpon faith as in him who here confessed that faith 1â— Rocke The Aduersaries hearing also the Fathers sometimes say that Peter had these promises and prerogatiues as bearing the person of al the Apostles or of the whole Church deny absurdly that him self in person had these prerogatiues As though Peter had been the proctor only of the Church or
such as had soles only which the poore commonly vvare in â—evvry and novv some religious men See S. Augustins opinion li. â— c. 30 de consensu Euang. to 4. 13. With oile In the wordes of the commission oile is not mentioned and yet it is certaine by this their vsing of oile that either Christ did then appoint them to vse it or they might take it vp of them selues by vertue of the general commission 13. With Oile By this it is cleere that not only the Apostles or other may haue power to worke miracles by their only word and inuocation of Christs name but also by application of creatures which creatures also haue a miraculous medicinal vertue to heale diseases CHAP. VII The masters of Hierusalem comming so farre to carpe him 6 he chargeth with traditions partly friuolous 9 partly also contrarie to Gods commaundements 14 And to the people he yeldeth the reason of that which they carped 17 and againe to his disciples shewing the ground of the Iewish washing to witte that meates otherwise deâ—iâ—e the soule to be false 24 But by and by among the Gentils in a vvoman he findeth vvonderful faith vpon her therfore he bestovveth the crumme that she asked 32 returning because the time of the Gentils vvas not yet come to the Ievves vvith the loafe 32 Where he shevveth his compassion tovvardes mankind so deafe and duâ—me 36 and of the people is highly magnified verse 1 AND there assemble together vnto him the Pharisees and certaine of the Scribes comming from Hierusalem ✠verse 2 And vvhen they had seen certaine of his disciples eate bread vvith ″ common hands that is not vvashed they blamed them ✠verse 3 For the Pharisees and al the Ievves vnles they often vvash their hands eate not holding the tradition of the Auncients ✠verse 4 and from the market vnles they be vvashed they eate not and many other things there be that vvere deliuered vnto them to obserue the vvashings of cuppes and cruses and of brasen vessels beddes ✠verse 5 And the Pharisees and Scribes asked him Why do not thy disciples vvalke according to the tradition of the Auncients but they eate bread vvith common hands ✠verse 6 But he ansvvering said to them Wel did Esay Prophecie of you hypocrites as it is vvritten This people honoureth me with their lippes but their hart is farre from me ✠verse 7 and in vaine doe they worship me teaching doctrines ″ precepts of men ✠verse 8 For leauing the commaundement of God you hold the traditions of men the vvashings of cruses and cuppes many other things you doe like to these ✠verse 9 And he said to theÌ„ wel do you frustrate the precept of God that you may obserue your ovvne tradition ✠verse 10 For Moyses said Honour thy father thy mother and He that shal curse father or mother dying let him dye ✠verse 11 But you say If a man say to father or mother Corban vvhich is a gift vvhatsoeuer proceedeth from me shal profit thee ✠verse 12 and further you suffer him not to doe ought for his father or mother ✠verse 13 defeating the vvord of God for your ovvne tradition vvhich you haue giuen forth and many other things of this sort you doe ✠verse 14 And calling againe the multitude vnto him he said to them Heare me al you and vnderstand ✠verse 15 ″ Nothing is vvithout a man entring into him that can defile him but the things that proceede from a man those are they that make a man coÌ„mon ✠verse 16 If any man haue eares to heare let him heare ✠verse 17 And vvhen he vvas entred into the house from the multitude his Disciples asked him the parable ✠verse 18 And he saith to them So are you also vnskilful Vnderstand you not that euery thing from vvithout entring into a man can not make him common ✠verse 19 because it entreth not into his hart but goeth into the belly and is cast out into the priuy purging al the meates ✠verse 20 But he said that the things vvhich come forth from a man they make a man common ✠verse 21 For from vvithin out of the hart of men proceede euil cogitations aduouteries fornications murders ✠verse 22 theftes auarices vvickednesse guile impudicities an euil eye blasphemie pride folishnes ✠verse 23 Al these euils proceede from vvithin and make a man common ✠verse 24 And * rising from thence he vvent into the coastes of Tyre and Sidon and entring into a house he vvould that no man should knovv and he could not be hid ✠verse 25 For a vvoman immediatly as she heard of him vvhose daughter had an vncleane spirit entred in and fel dovvne at his feete ✠verse 26 For the vvoman vvas a Gentile a Syrophaenician borne And she besought him that he vvould cast forth the diuel out of her daughter ✠verse 27 Who said to her Suffer first the children to be filled for it is not good to take the childrens bread and cast it to the dogges ✠verse 28 But she ansvvered and said to him Yea lord for the vvhelpes also eate vnder the table of the crummes of the children ✠verse 29 And he said to her For this saying goe thy vvay the deuil is gone out of thy daughter ✠verse 30 And when she vvas departed into her house she found the maid lying vpon the bed and the deuil gone out ✠verse 31 And againe going out of the coastes of Tyre he came by Sidon ' to the sea of Galilee through the middes of the coastes of Decapolis ✠verse 32 And they bring to him one deafe and dumme and they besought him that he vvould impose his hand vpon him ✠verse 33 And taking him from the multitude apart he put his fingers into his eares and ″ spitting touched his tongue ✠verse 34 and looking vp vnto heauen he groned and said to him ″ Ephphetha vvhich is Be thou opened ✠verse 35 And immediatly his eares vvere opened and the string of his tongue vvas loosed and he spake right ✠verse 36 And he commaunded them not to tel any body But hovv much he commaunded them so much the more a great deale did they publish it ✠verse 37 and so much the more did they vvonder saying He hath done al things vvel he hath made both the deafe to heare and the dumme to speake ⊢ ANNOTATIONS CHAP. VII 2. Common Common and vncleane is al one For the Iewes were commaunded by the Law to eate certaine kindes of meates only and not al indifferently and because these were separated from other meates and as it were sanctified to their vse they called the other common and profane and because the Law calleth those cleane and these vncleane thereof it is that vncleane and common is al one as in this Chapter often and Act. 10. 7. Precepts of men Mens ordinances which be repugnant
And he spake the vvord openly And Peter taking him began to rebuke him ✠verse 33 Who turning and seeing his Disciples threatened Peter saying Goe behind me Satan because thou sauourest not the things that are of God but that are of men ✠verse 34 And calling the multitude together vvith his Disciples he said to them If any man vvil folovv me let him deny him self and take vp his crosse and folovv me ✠verse 35 For he that vvil saue his life shal lose it and he that shal lose his life ″ for me and the Gospel shal saue it ✠verse 36 For vvhat shal it profit a man if he ″ gaine the vvhole vvorld and suffer damage of his soule ✠verse 37 Or vvhat permutation shal a man giue for his soule ✠verse 38 For he that shal be ashamed of me and of my vvordes in this aduouterous and sinful generation the Sonne of man also vvil be ashamed of him vvhen he shal come in the glorie of his father vvith the holy Angels ANNOTATIONS CHAP. VIII 6. Gaue to his disciples He serueth the people not immediatly him self but by the Apostles ministerie to teach vs that we must receiue Christes Sacraments and doctrine not at our owne hand but of his Priests and our Pastours 7. Blessed them So is it in some ancient Greeke copies agreable to our Latin and in S. Luke expresly in the common Greeke text that he blessed the fiue loaues and the two fishes which must be alwaies marked against the Heretikes which denie this blessing to pertaine to the creatures but â—eine it alwaies to be referred to God for thanks giuing For if it were so he would haue said grace but once for that whole refection but he did seuerally blesse both the bread first and afterward the fishes also multiplying them by his said blessing as * he did mankind and other creatures in the beginning by blessing them and so working effectually some change or alteration in the very creatures them selues 35. For me and the Gospel By the Gospel is signified not only the foure Euangelistes but al Scriptures and whatsoeuer Christ said that is not in Scripture for he saith in this very place He that shal be ashamed of my wordes the Sonne of man wil be ashamed of him c. Neither his owne wordes only but whatsoeuer the Apostles taught in word or writing for our Sauiour saith He that despiseth you despiseth me For defence of any of al these and of euery Article of the Catholike faith we ought to die and this is to lose our life for Christ and his Gospel 36. Gaine the whole world Let such note this that for feare or flattery of the world coÌ„descend to obey the vniust lawes of men touching religion against their owne consciences and be content for the rest of a few daies of this life and for sauing their temporal goods to lose their soule and the ioyes of heauen CHAP. IX The more to confirme them he giueth them in his Transfiguration a sight of his glorie wherevnto Suffering doth bring 9 and then againe doth inculcate his Passion 14 A Diuel also he casteth out which his Disciples vpon whom therfore the peruerse Scribes triumphed in his absence could not for lacke of fasting and praying 30 Being yet in Galilee he reuealeth more about his Passion 33 And because in the way to Capharnaum they contended for the Primacie he teacheth them that humility is the way to Primacie before God 38 bidding them also not to prohibit such as be not against them nor to giue scandal to any one of the faithful and on the other side the faithful to auoid them by whom they may be scandalized and fall be they neuer so neere vnto them verse 1 AND he said to them Amen I say to you that there be some of them that stand here vvhich shal not tast of death vntil they see the kingdom of God comming in povver ✠verse 2 And after six daies IESVS â—aketh Peter and Iames and Iohn and bringeth them alone into a high mountaine apart and vvas transfigured before them ✠verse 3 And his garments vvere made glistering and vvhite excedingly as snovv the like vvhereof a fuller cannot make vvhite vpon the earth ✠verse 4 And there appeared to them Elias vvith Moyses and they vvere talking vvith IESVS ✠verse 5 And Peter ansvvering said to IESVS Rabbi it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias ✠verse 6 For he knevv not vvhat he said for they vvere frighted vvith feare ✠verse 7 and there vvas a cloude ouershadovving them and a voice came out of the cloude saying This is my Sonne most deere heare ye him ✠verse 8 And immediatly looking about they savv no man any more but IESVS only vvith them ✠verse 9 And as they desceÌ„ded from the mountaine he commaunded them that they should not tel any man vvhat things they had seen but vvhen the Sonne of man shal be risen againe from the dead ✠verse 10 And they kept in the vvord vvith them selues questioning together vvhat that should be when he shal be risen from the dead ✠verse 11 And they asked him saying What say the Pharisees then and the Scribes that * Elias must come first ✠verse 12 Who ansvvering said to them Elias vvhen he commeth first shal restore al things and hovv ' it is vvritten of the Sonne of man that he shal suffer many things and be contemned ✠verse 13 But I say to you that ″ Elias also is come and they haue done to him vvhatsoeuer they vvould as it is vvritten of him ✠verse 14 And * coÌ„ming to his Disciples he savv a great multitude about them and the Scribes questioning vvith them ✠verse 15 And forth vvith al the people seeing IESVS vvas astonied and much afraid and running to him saluted him ✠verse 16 And he asked them What do you question of among you ✠verse 17 And one of the multitude ansvvering said Maister I haue brought my sonne to thee hauing a dumme spirit ✠verse 18 who vvheresoeuer he taketh him dasheth him and he fometh and gnasheth vvith the teeth and vvithereth and I spake to thy Disciples to cast him out and they could not ✠verse 19 Who ansvvering them said O incredulous generation hovv long shal I be vvith you hovv long shal I suffer you bring him vnto me ✠verse 20 And they brought him And vvhen he had seen him immediatly the spirit troubled him and being throvven vpon the ground he tumbled foming ✠verse 21 And he asked his father Hovv long time is it since this hath chaunced vnto him But he said From his infancie ✠verse 22 and often times hath he cast him into fire and into vvaters to destroy him but if thou canst any thing helpe vs hauing compassion
exacted it ✠verse 24 And he said to them that stoode by Take the pound avvay from him and giue it to him that hath the ten poundes ✠verse 25 And they said to him Lord he hath ten poundes ✠verse 26 But I say to you that to euery one that hath shal be giuen and from him that hath not that also vvhich he hath shal be taken from him ⊢ ✠verse 27 But as for those mine enemies that vvould not haue me reigne ouer them bring them hither and kil them before me ✠verse 28 And hauing said these things he vvent before ascending to Hierusalem ✠verse 29 And it came to passe * vvhen he vvas come nigh to Bethphagé and Bethania vnto the mount called Oliuet he sent tvvo of his Disciples ✠verse 30 saying Goe into the tovvne vvhich is ouer against into the vvhich as you enter you shal finde the colt of an asse tied on vvhich no man euer hath sitten loose him and bring him ✠verse 31 And if any man aske you Vvhy loose you him You shal say thus to him because our Lord needeth his seruice ✠verse 32 And they that vvere sent vvent their vvaies and found as he said to them the colt standing ✠verse 33 And vvhen they loosed the colt the ovvners thereof said to them Vvhy loose you the colt ✠verse 34 But they said because our Lord hath neede of him ✠verse 35 And they brought him to IESVS And casting their garments vpon the colt they set IESVS therevpon ✠verse 36 And as he vvent they spred their garments vnderneath in the vvay ✠verse 37 And vvhen he approched novv to the descent of mount-Oliuet al the multitudes of them that descended ' began vvith ioy to praise God vvith a loude voice for al the miracles that they had seen ✠verse 38 saying Blessed is he that commeth king in the name of our Lord peace in heauen and glorie on high ✠verse 39 And certaine Pharisees of the multitudes said to him Maister rebuke thy disciples ✠verse 40 To vvhom he said I say to you That if these hold their peace the stones shal crie ✠verse 41 And as he drevv neere seeing the citie he vvept vpon it saying ✠verse 42 Because if thou also hadst knovven and that in this thy day the things that pertaine to thy peace but novv they are hid from thine eies ✠verse 43 For the daies shal come vpon thee and thy enemies shal compasse thee vvith a trenche and inclose thee about and straiten thee on euery side ✠verse 44 and beate thee flat to the ground and thy children that are in thee and they shal not leaue in thee a stone vpon a stone because thou hast not knovven the time of thy visitation ✠verse 45 And entring into the temple he began to cast out the sellers therein and the biers ✠verse 46 saying to them It is vvritten That my house is the house of praier But you haue made it a denne of theeues ✠verse 47 And he vvas teaching daily in the temple And the cheefe Priests and the Scribes and the Princes of the people sought to destroy him ✠verse 48 and they found not vvhat to doe to him For al the people vvas suspense hearing him ANNOTATIONS CHAP. XIX 4. Went vp Not onely invvard deuotion of faith and charitie tovvards Christ but external offices of seeing folovving touching receiuing harbouring him are recommended to vs in this example euen so our manifold exteriour deuotion tovvards his Sacraments Saincts and seruants be grateful specially the endeuour of good people not onely to be present at Masse or in the Church but to be neere the B. Sacrament and to see it vvith al reuerence and deuotion according to the order of the Church much more to receiue it into the house of their body 2. I restore fourefold That vvhich vve giue of our ovvne is almes and satisfaction for our sinnes but that vvhich vve restore of il gotten goods by Extortion Vsurie Simonie Bribrie Theft or othervvise that is called here Restoring And it is of duty and not of free almes and must be rendred not to vvhom vve lift but to the parties annoyed if it be possible othervvise it must be bestovved vpon the poore or other good vses according to the aduise of our superiour such as haue charge of our soules But that he yelded fourefold that vvas more then he vvas bound but very satisfactorie for his former sinnes also And herevvith vve may note that it is not the giuing of a peny grote or crovvne of a riche mans superfluitie that is so much recōmended to sinnes for redeeming their faultes but this large bestovving vpon Christ to sell al and giue it in almes to giue the moytie of our goodes to render foure times so much for that vvhich is vvrongfully gotten that extinguisheth sinnes The poore vvidovves brasse peny vvas very grateful because it vvas al or much of that she had but the riche mans pound of his superfluitie though it be good yet is nothing so grateful CHAP. XX. To the Iewes he auoucheth his power by the vvitnes of Iohn vvho vvas a man sent of God 9 and foretelleth in a parable their reprobation most vvorthy vvith the vocation of the Gentiles in their place 17 and consequently their irreparable damnation that shal ensue thereof 20 He defeateth their snare about paying tribute to Caesar 27 he ansvvereth also the inuention of the Sadduces against the Resurrection 40 And so hauing put them al to silence 41 he turneth and poseth them because they imagined that Christ should be no more but a man 45 bidding al to bevvare of the Scribes authors of the Ievves schisme from him being ambitious and hypocrites verse 1 AND it came to passe in one of the daies vvhen he vvas teaching the people in the temple and euangelizing the cheefe Priests and the Scribes vvith the auncients assembled ✠verse 2 and spake saying to him Tel vs in vvhat povver doest thou these things or vvho is he that hath giuen the this povver ✠verse 3 And IESVS ansvvering said to them I also vvil aske you one vvord Ansvver me ✠verse 4 The baptisme of Iohn was it from heauē or of men ✠verse 5 But they thought within them selues saying That if vve say From heauen he vvil say Vvhy then did you not beleeue him ✠verse 6 But if vve say Of men the vvhole people vvil stone vs for they are certaine that Iohn is a Prophet ✠verse 7 And they ansvvered that they knevv not vvhence it vvas ✠verse 8 And IESVS said to them Neither doe I tel you in vvhat povver I doe these things ✠verse 9 And he began to say to the people this parable * A certaine man planted a vineyard let it out to husbandmen and he vvas from home a long
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
Cornelius epistle to Fabius concerning Nouatus Likewise S. Cyprian in many places namely ep 55. nu 1. where see the notes vpon the same S. Hiero. ep 2. c. 6. Of Subdeacon there is mention in S. Augustine ep 74 and ep 20 de epistolis 22 in edit Paris S. Epiph. harâ— 59. S. Cyprian ep 24. S. Ignatius ep 9 ad Antiochâ—nos and in the 43 canon of the Apostles Conc. Tolet. 2. can 1 3. Conc. Laodicen can 21. Epist Epiph. apud Hiero. 60. c. 1. 1â— In the house of God Al the vvorld being Gods yet the Church onely is his house the Rector or Ruler vvhereof at this day saith S. Ambrose vpon this place is damasus where let our louing brethren note vvel how cleere a case it vvas then that the Pope of Rome vvas not the Gouernour onely of one particular See but of Christes vvhole house vvhich is the Vniuersal Church vvhose Rector this day is Gregorie the thirtenth 15. The piller of truth This place pincheth al Heretikes vvonderfully and so it euer did and therfore they oppose them selues directly against the very letter and confessed sense of the same that is cleane contrarie to the Apostle some saying the Church to be lost or hidden some to be fallen avvay from Christ these many ages some to be driuen to a corner onely of the vvorld some that it is become a stewes and the seate of Antichrist lastly the Protestants most plainely and directly that it may and doth erre and hath shamefully erred for many hundred yeres together And they say herein like them selues and for the credit of their ovvne doctrine vvhich can not be true in very deede except the Church erre euen the Church of Christ vvhich is here called the house of the liuing God But the Church vvhich is the house of God whose Rector saith S. Ambrose in his time was Damasus and novv Gregorie the thirtenth and in the Apostles time S. Peter is the piller of truth the establishement of al veritie therfore it can not erre It hath the Spirit of God to lead it into al truth till the vvorldes end therfore it can not erre It is builded vpon a rocke hel gates shal not preuaile against it therfore it can not erre Christ is in it til the end of the vvorld he hath placed in it Apostles Doctors Pastors and Rulers to the consummation and ful perfection of the whole body that in the meane time we be not caried about vvith euery blast of doctrine therfore it can not erre He hath praied for it that it be sanctified in veritie that the faith of the cheefe Gouernour therof faile not it is his house his spouse his body his lotte kingdom and inheritance giuen him in this vvorld he loueth it as his ovvne flesh and it can not be diuorced or separated from him therfore it can not erre the nevv Testament Scriptures Sacraments and sacrifice can not be changed being the euerlasting dourie of the Church continued and neuer rightly occupied in any other Church but in this our Catholike Church therfore it can not erre And therfore al those pointes of doctrine faith and vvorship vvhich the Arians Manichees Protestants Anabaptistes other old or new Heretikes vntruely thinke to be errors in the Church be no errors in deede but them selues most shamfully are deceiued and so shal be still til they enter againe into this house of God vvhich is the piller and ground of al truth that is to say not onely it self free from al error in faith and religion but the piller and stay to leane vnto in al doubtes of doctrine and to stand vpon against al heresies and errors that il times yeld without vvhich there can be no certaintie nor securitie And therfore the holy Apostles and Councels of Nice and Constantinople made it an article of our Creeds to beleeue the CATHOLIKE and APOSTOLIKE CHVRCH Vvhich is not onely to acknowledge that there is such a Church as heretikes falsely say but that that which is called the Catholike Church knovven so to be and coÌ„municateth vvith the See Apostolike is the Church and that vve must beleeue heare and obey the same as the touch stone piller and firmament of truth For al this is comprised in that principle I beleeue the Catholike Church And therfore the CouÌ„cel of Nice said I beleeue in the Church that is I beleeue and trust the same in al things Neither can the Heretikes escape by fleing from the knovven visible Church to the hid congregation or companie of the Predestinate For that is but a false phantastical apprehension of Vvicleffe and his folowers The companie of the Predestinate maketh not any one Societie among them selues many of them being yet vnborne and many yet Infidels and heretikes and therfore be not of the one house of God vvhich is here called the piller of truth And those of the Predestinate that be already of the Church make not a seueral companie from the knovven Catholike Church but are baptized houseled taught they liue and die in the common Catholike visible Church or els they can neither receiue Sacraments nor saluation S. Paul instructeth not Timothee hovv to teach preach correct and conuerse in the inuisible societie of the Predestinate but in the visible house of God So that it must needes be the visible Church which can not erre If any make further question how it can be that any companie or societie of men as the Church is can be void of error in faith seing al men may erre he must knovv that it is not by nature but by priuilege of Christes presence of the Holy Ghosts assistance of our Lordes promis and praier See S. Augustine vpon these vvordes of the 118 Psalme Cone 13. Ne auferas de ore meo verbum veritatis vsqucquaque Vvhere he hath goodly speaches of this matter For the same purpose also these vvordes of Lactantius are very notable It is the Catholike Church onely that keepeth the true vvorship of God this is the fountaine of truth this the house of faith this the Temple of God vvhither if any man enter not or from vvhich if any man go out he is an aliene and stranger from the hope of euerlasting life and saluation No man must by obstinate contention flatter him self for it standeth vpon life and saluation c. S. Cyprian saith The Church neuer departeth frâ—m that vvhich she once hath knovven Ep. 55 ad Cornel. nu 3. S. Ireneus saith That the Apostles haue laid vp in the Church as in a rich treasurie al truth And that she keepeth wish most sincere diligence the Apostles faith and preaching li. 3 c. 4. 40. li. 1. c. 3. It vvere an infinite thing to recite al that the fathers say of this matter al counting it a most pernicious absurditie to affirme that the Church of Christ may erre in religion CHAP. IIII.
Priesthod And our Lord had this excellent double dignitie as appeareth by the discourse of S. Paul and his allegations here out of the Psalmes at the very first moment of his conception or incarnation for you must bevvare of the vvicked heresie of the Arians and Caluinists except in these later it be rather an errour proceding of ignorance that sticke not to say that Christ vvas a Priest or did sacrifice according to his Godhead Vvhich is to make Christ God the fathers Priest and not his sonne and to doe sacrifice and homage to him as his Lord and not as his equal in dignity and nature Therfore S. Augustine saith in Psal 109. That as he vvas man he vvas Priest as God he vvas not Priest And Theodorete in Psal 109. As man he did offer sacrifice but as God he did receiue sacrifice And againe Christ touching his humanity vvas called a Priest and he offered no other host but his ovvne body c. Dialog 1 circa med Some of our nevv Maisters not knovving so much did let fall out of their pennes the contrarie and being admonished of the errour and that it vvas very Arianisme yet they persist in it of mere ignorance in the groundes of Diuinitie 7. With a strong crie Though our Sauiour make intercession for vs according to his humane nature coÌ„tinually in heauen also yet he doth not in any external creatures make sacrifice nor vse the praiers sacrificall by vvhich our redemption vvas atchieued as he did in the time of his mortal life and in the act of his Passion and most principally vvhen vvith a loud voice and vvith this praier In manus tuas commende spiritum meum he voluntarily deposed his soul yelding it in most proper sort for a sacrifice for in that last point of his death consisteth specially his high Priestly office and the very vvorke and consummation of our redemption Obserue more ouer that though commonly euery faithful person pray both for him self and others and offer his praiers to God yet none offereth by office and special deputation and appointment in the person of the vvhole Church and people sauing the Priest Vvhose praiers therfore be more effectual in them selues for that they be the voice of all faithful men together made by him that is appointed and receiued of God for the peoples legate And of this kind vvere all Christes praiers in all his life and death as all his other actions vvere his fasting vvatching preaching instituting ministring or receiuing Sacraments euery one being done as Priestly actions 7. For his reuerence These vvordes haue our English Translators perniciously and most presumptuously corrupted turning them thus In that vvhich he feared contrarie to the version and sense of al antiquity and to Erasmus also and contrarie to the ordinarie vse of the Greeke vvord as Beza him self defineth it Luc. 2 v. 25 and contrarie to the propriety of the Greeke phrase as not onely the Catholikes but * the best learned Lutherans do shevv and proue by many examples They folovv herein the singular presumption of Caluin vvho vvas the first as his fellovv Beza confesseth that euer found out this interpretation Vvhich neither S. Chrysostom nor any other as perfect Graecians as they vvere could euer espie Vvhere onely to haue made choise of that impious and arrogant Sectaries sense before the said fathers and all the Churches besides had been shameful ynough but to set the same dovvne for very Scripture of Gods blessed vvord that is intolerable and passeth al impiety And vve see plainely that they haue no conscience indifferencie nor other purpose but to make the poore Readers beleeue that their opinions be Gods ovvne vvord and to dravv the Scriptures to sound after the fantasie of their heresies But if the good Reader knevv for vvhat point of doctrine they haue thus framed their translation they vvould abhorre them to the depth of Hel. forsooth it is thus they vvould haue this Scripture meane that Christ vvas in horrible feare of damnation and that he vvas not onely in paines corporal vpon the Crosse vvhich they hold not to haue been sufficient for mans redemption but that he vvas in the very sorovves distresses of the damned vvithout any difference but that it vvas not euerlasting as theirs is For this horrible blasphemie vvhich is their interpretation of Christes descending into Hel Gods holy vvord must be corrupted and the sacrifice of Christes death vvhereof they talke so presumptuously must noâ— be ynough for our redemption except he be damned for vs also to the paines of Hel. Vvo be to our poore Countrie that must haue such bookes and read such translations See Caluin and Beza in their Commentaries and Annotations vpon this place and you shal see that for defense of the said blasphemies they haue thus translated this text See the Annotations before Act. 2 27 and Mat. 27 46. 9. Consummate The ful vvorke of his sacrifice by vvhich vve vvere redeemed vvas vvholy consummate and accomplished at the yelding vp of his spirit to God the Father vvhen he said Consummatum est though for to make the same effectual to the saluation of particular men he him self did diuers things and novv doth in heauen and our selues also must vse many meanes for the application thereof to our particular necessities See the next Annotation 9. Was made to all The Protestants vpon pretence of the sufficiencie of Christes Passion and his onely redemption oppose them selues guilefully in the sight of the simple against the inuocation of Saincts and their intercession and help of vs against our penitential vvorkes or suffering for our ovvne sinnes either in this life or the next against the merites of fasting praying almes and other things commended to vs in holy Vvritte and against most things done in the Church in sacrifice Sacrament and ceremonie But this place and many other shevv that Christes Passion though it be of it self far more sufficient and forcible then the Protestants in their basenesse of vnderstanding can consider yet profiteth none but such as both doe his commaundements and vse such remedies and meanes to apply the benefite thereof to them selues as he appointeth in his vvord or by the Holy Ghost in his Church And the Heretikes that say faith onely is the thing required to apply Christes benefites vnto vs are hereby also easily refuted for vve do not obey him onely by beleeuing but by doing vvhatsoeuer he commaundeth Lastly vve note in the same vvordes that Christ appointeth not by his absolute and eternal election men so to be partakers of the fruite of his redemption vvithout any condition or respect of their ovvne vvorkes obedience or free vvil but vvith this condition alvvaies if men vvil obey him and do that vvhich he appointeth See S. Augustine or Prosper to 7 Respons Prosperi li. 2. â—râ—iculo 1 ad obiectiones Vincentij vvhere he saith of the cup of Christes
our Lord the Prophets of God the Gospel Scriptures the name of IESVS such like vvhich be by vse signification or sanctification made holy are not â—ovv to be reuerenced and they shal finde al these things to haue been reuerenced of al the faithful vvithout any dishonour of God and much to his honour Secondly that this reuerence is named adoration in the Seriptures these speaches do proue Ps 93. Adore ye his footestoole because it is holy and Hebr. 11. He adored the toppe of his rod. Thirdly that the Scriptures also vvarrant vs as the nature of the vvord adoratioÌ„ giueth in al three tonges to bowe downe our bodies to fall flat on the ground at the presence of such thinges and at the feete of holy persons specially Angels as Iohn doth here these examples proue Abraham adored the Angels that appeared to him Moyses also the Angel that shewed him self out of the bush vvho vvere creatures though they represented Gods person as this Angel here did that speake to S. Iohn Balaam adored the Angel that stoode before him vvith a svvord drawen Num. 22. Iosuè adored falling flat downe before the feete of the Angel calling him his Lord knowing by the Angels owne testimonie that it vvas but an Angel Vvho refused it not but required yet more reuerence commaunding him to plucke of his shoes because the ground vvas holy no doubt so made by the presence onely of the Angel Yea not onely to Angels but euen to great Prophets this deuotion vvas done as to Daniel by Nabuchodonosor vvho fell flat vpon his face before him and did other great offices of religion vvhich the Prophet refused not because they vvere done to God rather then to him as S. Hierom defendeth the same against Porphyrie vvho charged Daniel vvith intolerable pride therein and the said holy doctor alleageth the fact of Alexander the great that did the like to Ioiadas the high priest of the â—evves Hovvsoeuer that be for of the sacrifice there mentioned there may be some doubt vvhich the Church doth alvvaies immediatly to God and to no creature the fact of the prophets 4 Reg. 2 to Elizeus is plaine vvhere they perceiuing that the double grace and spirit of Elias vvas giuen to him fel flat dovvne at his feete and adored So did * the Sunamite to omit that Achior adored Iudith falling at her feete as a vvoman blessed of God and infinite other places Al vvhich thinges by comparing the Scriptures our Aduersaries should haue found to be lavvfully done to men and Angels and soueraine holy creatures Vvhereby they might conuince them selues perceiue that that thing could not be forbidden S. Iohn to doe to the Angel which they pretend though the Angel for causes might refuse euen that vvhich S. Iohn did lawfully vnto him as S. Peter did refuse the honour giuen him by Cornelius according to S. Chrysostoms opinion he 23 in c 10 Act. yea euen in the third chapter of this booke if our Aduersaries vvould looke no further they might see where this Augel prophecieth promiseth that the Ievves should fall dovvne before the feete of the Angel of Philadelphia and adore See the Annot there CHAP. XX. An Angel casteth the dragon or diuel bound into the depth for a thousand yeres in vvhich the soules of martyes in the first resurrection shal reigne vvith Christ 7 After vvhich yeres Satan being let loose shal raise Gog and Magog an innumerable armie against the beloued citie 9 but a fire from heauen shal destroy them 12 Then bookes are opened and he that sitteth vpon the throne iudgeth al the dead according to their vvorkes verse 1 AND I savv an Angel descending from heauen hauing the key of the bottomles depth and a great chaine in his hand ✠verse 2 And he apprehended the dragon the old serpent vvhich is the Deuil and Satan and â— bound him for a thousand yeres ✠verse 3 and he threvv him into the depth and shut him vp and sealed ouer him that he seduce no more the nations til the thousand yeres be consummate and after these thinges he must be loosed a litle time ✠verse 4 And â— I savv seates and they sate vpon them iudgement vvas giuen them â— and the soules of the beheaded for the testimonie of IESVS and for the vvord of God and that adored not the beast not his image nor receiued his character in their foreheads or in their handes and haue liued and reigned vvith Christ a thousand yeres ✠verse 5 â— The rest of the dead liued not til the thousand yeres be consummate ″ This is the first resurrection ✠verse 6 Blessed and holy is he that hath part in the first resurrection in these the second death hath not povver but â— they shal be priestes of God and of Christ and shal reigne vvith him a thousand yeres ✠verse 7 And vvhen the thousand yeres shal be consummate â— Satan shal be loosed out of his prison and shal goe forth and seduce the nations that are vpon the foure corners of the earth * Gog and Magog and shal gather them into battel the number of vvhom is as the sand of the sea ✠verse 8 And they ascended vpon the bredth of the earth and compassed â— the campe of the Sainctes and the beloued citie ✠verse 9 And â— there came dovvne fire from God out of heauen and deuoured them ✠verse 10 and the Deuil vvhich seduced them vvas cast into the poole of fire and brimstone vvhere both the beast and the false-prophet shal be tormented day and night for euer and euer ✠verse 11 And I savv a great vvhite throne and one sitting vpon it from vvhose sight earth and heauen fled and there vvas no place found for them ✠verse 12 And I savv the dead great and litle standing in the sight of the throne and bookes vvere opened and * â— an other booke vvas opened vvhich is of life and the dead vvere iudged of those thinges vvhich were vvritten in the bookes according to their vvorkes ✠verse 13 and the sea gaue the dead that vvere in it and death and hel gaue their dead that vvere in them and it vvas iudged of euery one according to their vvorkes ✠verse 14 And hel and death vvere cast into the poole of fire This is the second death ✠verse 15 And he that vvas not found vvritten in the booke of life vvas cast into the poole of fire ANNOTATIONS CHAP. XX. 2. bound him Christ by his Passion hath abridged the povver of the Deuil for a thousand yeres that is the vvhole time of the nevv Testament vntil Antichrists time vvhen he shal be loosed againe that is be permitted to deceiue the vvorld but for a short time only to vvit three yeres and a halfe 4 I savv seates S. Augustine li. 20 de Ciuit. Dei c. 9 taketh this to be spoken not