things must be done but the end is not yet ✠verse 7 for nation shal rise against nation and kingdom against kingdom and there shal be pestilences and famines and earth-quakes in places ✠verse 8 and al these things are the beginnings of sorovves ◠✠verse 9 Then * shal they deliuer you into tribulation and shal kil you and you shal be odious to al nations for my names sake ✠verse 10 And then many shal be scandalized and they shal deliuer vp one an other and they shal hate one an other ✠verse 11 And many false-prophets shal rise and shal seduce many ✠verse 12 And because â— iniquitie shal abound the charitie of many shal vvaxe cold ✠verse 13 But he that shal perseuêre to the end he shal be saued ◠✠verse 14 And this Gospel of the kingdom â— shal be preached in the vvhole vvorld for a testimonie to al nations and then shal come the consummation ✠verse 15 Therfore vvhen you shal see â— the abomination of desolation vvhich vvas spoken of by Daniel the Prophet standing in the holy place he that readeth let him vnderstand ✠verse 16 then they that are in levvrie let them flee to the mountaines ✠verse 17 and he that is on the house-toppe let him not come dovvne to take any thing out of his house ✠verse 18 and he that is in the field let him not goe backe to take his coate ✠verse 19 And vvo to theÌ„ that are vvith childe and that giue sucke in those dayes ✠verse 20 But pray that your flight be not in the vvinter or on the Sabboth ✠verse 21 For there shal be then great tribulation such as hath not been from the beginning of the vvorld vntil novv neither shal be ✠verse 22 And vnles those daies had been shortened no flesh should be saued but for the elect the daies â— shal be shortened ✠verse 23 Then if any man shal say vnto you Loe here is Christ or there do not beleeue him ✠verse 24 For there shal rise false-Christes and false-Prophets and shal shevv â— great signes and vvonders so that the elect also if it be possible may be induced into errour ✠verse 25 Loe I haue foretold you ✠verse 26 If therfore they shal say vnto you Behold he is in the desert goe ye not out behold â— in the closets beleeue it not ✠verse 27 For as lightening coÌ„meth out of the east and appeareth euen into the vvest so shal also the aduent of the sonne of man be ✠verse 28 Wheresoeuer the body is thither shal the egles also be gathered together ✠verse 29 And â— immediatly after the tribulation of those dayes * the sonne shal be darkened and the moone shal not giue her light and the starres shal fal from heauen and the powers of heauen shal be moued ✠verse 30 and then shal appeare the signe of the Sonne of man in heauen and then shal al tribes of the earth bevvaile and they shal see the Sonne of man comming in the cloudes of heauen vvith much povver and maiestie ✠verse 31 And he shal send his Angels vvith a trumpet and a great voyce and they shal gather together his elect from the foure vvindes from the furthest partes of heauen euen to the endes thereof ✠verse 32 And of the figtree learne a parable When novv the bough thereof is tender and the leaues come forth you knovv that sommer is nigh ✠verse 33 So you also vvhen you shal see these things knovv ye that it is nigh euen at the doores ✠verse 34 Amen I say to you that this generation shal not passe til al these things be done ✠verse 35 Heauen and earth shal passe but my vvordes shal not passe ◠✠verse 36 But of that day and houre no body knovveth neither the Angels of heauen but the Father alone ✠verse 37 And as * in the dayes of Noe so shal also the comming of the Sonne of man be ✠verse 38 For as they vvere in the dayes before the floud eating and drinking marying and giuing to mariage euen vnto that day in vvhich Noe entred into the arke ✠verse 39 and knevve not til the floud came and tooke them al so also shal the coÌ„ming of the Sonne of man be ✠verse 40 Then two shal be in the field one shal be taken and one shal be left ✠verse 41 tvvo vvomen grinding in the mill one shal be taken and one shal be left ✠verse 42 Watch therfore because you knovv not vvhat houre your Lord vvil come ✠verse 43 But this knovv ye that * if the good man of the house did knovv vvhat houre the theefe vvould come he vvould surely vvatch and vvould not suffer his house to be broken vp ✠verse 44 Therefore be you also ready because at vvhat houâ—e you knovv not the Sonne of man vvil come ✠verse 45 Who thinkest thou is a faithful and vvise seruant vvhom his lord hath appointed ouer his familie to giue them meate in season ✠verse 46 Blessed is that seruant vvhom vvhen his lord coÌ„meth he shal finde so doing ✠verse 47 Amen I say to you that ouer al his goods shal he appoint him ⊢ ✠verse 48 But if that naughtie seruant shal say in his hart My lord is long a comming ✠verse 49 and shal beginne to strike his felovv-seruants and eateth and drinketh vvith drunkards ✠verse 50 the lord of that seruant shal come in a day that he hopeth not and an houre that he knovveth not ✠verse 51 and shal deuide him and appoint his portion vvith the hypocrites there shal be vveeping and gnashing of teeth ANNOTATIONS CHAP. XXIIII 2. Not left This was fulfilled 40 yeres after Christes Ascension by Vespasian the Emperour and his sonne Titus Euseb li. â— c. 6. seq ex Iosepho Vpon which wordes There shal not be left c. which threaten the destruction of the Iewes Temple and those wordes Vpon this Rocke I wil build my Church which promise the building of the Catholike Church of al nations S. Châ—ysostome making a long comparison of these two prophecies of Christ saith thus Thou seest in both his great and vnspeakable power in that that he increased and built vp them that worshipped him and those that stumbled at him he abased destroyed and plucked them vp by the roote Doest thou see how whatsoeuer he hath built no man shal destroy and whatsoeuer he hath destroyed no man shal build He builded the Church and no man shal be able to destroy it he destroyed the Temple and no man is able to build it and that in so long time For they haue endeuoured both to destroy that and could not and they haue attempted to build vp this and they could not doe that neither c. 3. The signe Our Maister knowing that it was not profitable nor
and al other particular pointes Which him self saith S. Augustine did not take order for that he might cōmit that to the Apostles by vvhom he vvas to dispose his Churches affaires though both he and the Apostles and the Fathers of the primitiue Church left vs example of receiuing vnder one kind Christ * at Emmaüs The Apostles Act. 2 42. The primitiue Church in giuing the bloud onely to children Cypr. li. de lapsis nu 10. in reseruing most commonly the body onely Tertul. li. 2 ad vxo nu 4. Cypr. li. de lapsis nu 10. in houseling the sicke therewith Euseb Ec. hist li. 6 c. 36. in the holy Eremites also that receiued and reserued it commonly and not the bloud in the wildernes Basil ep ad Caesariam Patritiam and in diuers other cases which were to long to rehearse Whereby the Church being warranted and in the ruling of such things fully taught by Gods spirit as wel for the reprouing of certaine heresies that Christ God and man vvas not vvhole and al in euery part of the Sacrament as specially for that the Christian people being novv enlarged and the communicants often so many at once that neither so much vvine could be conueniently consecrated nor vvithout manifold accidents of sheading or abusing be receiued vvhereof the Protestants haue no regard because it is but common vvine vvhich they occupie but the Church knovving it to be Christs ovvne bloud must haue al dreadful regard therfore I say she hath decreed and for some hundreth yeres put in vse that the Priest saying Masse should alvvaies both consecrate and also receiue both kindes because he must expresse liuely the Passion of Christ and the separation of his bloud from his body in the same and for to imitate the vvhole action and institution as vvel in sacrificing as receiuing as to vvhom properly it vvas said Do this for that vvas spoken onely to such as haue povver thereby to offer and consecrate But the Lay men and the Clergie also vvhen they do not execute or say Masse them selues should receiue in one kinde being thereby no lesse partakers of Christs vvhole person and grace then if they receiued both For as S. Paul saith He that eateth the hostes is partaker of the altar He that eateth saith he for though there vvere drink-offerings or libaments ioyned lightly to euery sacrifice yet it vvas ynough to eate onely of one kinde for to be partaker of the vvhole 62. If you shal see Our Sauiour seemeth to insinuate that such as beleeue not his wordes touching the holy Sacrament and thinke it impossible for him to giue his Body to be eaten in so many places at once being yet in earth should be much more scandalized and tempted after they saw or knew him to be ascended into heauen Vvhich is proued true in the Capharnaites of this time whose principal reason against Christs presence in the Sacrament is that he is ascended into heauen yea who are so bold as to expound this same sentence for them selues thus It is not this body or flesh which I wil giue you for that I wil carie with me to heauen Whereby if they meant onely that the condition and qualities of his body in heauen should be other then in the Sacrament it were tolerable for S. Augustine speaketh sometime in that sense but to deny the substance of the body to be the same that is wicked 63. The flesh profiteth nothing If this speach were spoken in the sense of the Sacramentaries it would take away Christs incarnation manhod and death no lesse then his corporal presence in the Sacrament for if his flesh were not profitable al these things were vaine Therfore CHRIST denieth not his owne flesh to be profitable but that their grosse and carnal conceiuing of his wordes of his flesh and of the maner of eating the same was vnprofitable Which is plaine by the sentence folowing where he warneth them that his wordes be spirit and life of high Mystical meaning and not vulgarly and grosly to be taken as they tooke them And it is the vse of the Scripture to call mans natural sense reason and carnal resisting or not reaching supernatural truthes flesh or bloud as Flesh and bloud reuealed not this to thee c Mat. 16. This carnalitie then of theirs stood in two points specially first that they imagined that he would kill him self and cut māgel his flesh into partes so giue it them raw or rost to be eaten among them Which could not be meant saith S. Augustine for that had conteined an heinous and barbarous facte and therfore they might and should haue bene assured that he would commaund no such thing but some other sweete sense to be of his hard mystical or figuratiue wordes and to be fulfilled in a Sacrament mysterie and a maruelous diuine sort otherwise then they could comprehend Secondly they did erre touching his flesh in that they tooke it to be the flesh of a mere man and of a dead man also when it should come to be eaten of which kind of flesh Christ here pronoūceth that it profiteth nothing Wherevpon S. Cyrist saith This body is not of Peter or Paul or any other like but of Christ IESVS who is the life it self and therfore this Body giueth life the very fulnes of the Diuinitie dvvelling in it And the holy Councel of Ephesus in the 11 Anathematisme expounded also by the said S. Cyril The Eucharist is not the body of any common person for the flesh of a common man could not quicken but of the VVORD it self But the Heretike Nestorius dissolueth the vertue of this Mysterie holding mans flesh onely to be in the Eucharist Thus there And S. Ignatius cited of Theodorete and many other Fathers haue the like Whereby we may see that it commeth of the Diuinitie and Spirit without which Christs flesh can not be that this Sacrament giueth life 64. That beleeue not It is lacke of faith you seee here that causeth men to spurne against this high truth of the Sacrament as also it may be learned here that it is the great and merciful gift of God that Catholike men do against their senses and carnal reasons beleeue and submit them selues to the humble acknowledging of this Mysterie lastly that it may wel by Christs insinuation of Iudas be gathered that he specially spurned against our Maisters speaches of the holy Sacrament 66. Went backe It can be no maruel to vs now that so many reuolt from the Church by offense or scandal vniustly taken at Christs body and bloud in the Sacrament seeing many of his Disciples that savv his vvonderful life doctrine and miracles forsooke Christ him self vpon the speach promes of the same Sacramēt for the mysterie of it is so supernatural and diuine in it self and withal so low base for our sakes by the shew of the formes of these terrene
shal be bound in heauen and vvhatsoeuer you shal loose in earth shal be loosed in heauen The earthly Princes in deede haue also povver to binde but the bodies onely but that bond of Priests vvhich I speake of toucheth the very soule is self and reacheth euen to the heauens in so much that vvhatsouer the Priests shal doe beneath the self same God doth ratifie aboue and the sentence of the seruants the Lord doth confirme for in deede vvhat els is this then that the povver of al heauenly things is graunted them of God Whose sinnes so euer saith he you shal reteine they are reteined What povver I beseche you can be greater then this one The Father gaue al povver to the Sonne but I see the same povver altogether deliuered by the Sonne vnto them And as this concerneth the Priests high authoritie to absolue so therevpon concerning confession also to be made vnto them the ancient Fathers speake in this sort S. Cyprian de Lapsis nu 11. They saith he that haue greater faith and feare of God though they did not fall in persecution yet because they did onely thinke it in their minde this very cogitation they confesse to Gods Priests sorovvfully and plainely opening their conscience vttering and discharging the burden of their minde and seeking holesome medicine for their vvoundes though but smal and litle And a litle after Let euery one my brethren I beseeche you confesse his sinne vvhiles he is yet aliue vvhiles his confession may be admitted vvhiles satisfaction and remission made by the Priests is acceptable before God S. Cyril or as some thinke Origen li. 2 in Leuit. calleth it a great part of penance when a man is ashamed and yet openeth his sinnes to our Lords Priest See also Tertul. li. de Poenit. S. Hiero. in c. 10 Ecclesiastae S. Basil in Regulis brâ—u quaest 229. Who compare sinners that refuse to confesse to them that haue some disease in their secrete partes and are ashamed to shew it to the Physicion or Surgeon that might cure it Where they must needes meane secrete confession to be made to them that may absolue And S. Leo ep 80 most plainely as before S. Cyril expresly nameth Priests That confession is sufficient vvhich is made first to God then to the Priest also And againe It is sufficient that guiltines of mens consciences be vttered to the Priests onely by the secrecie of confession S. Hierome in 16 Mat. saith that Priests loose or binde audita peccatorum varietate hauing heard the varietie and differences of sinnes S. Paulinus writeth of S. Ambrose that as often as any confessed his sinne vnto him for too receiue penance he so vvept for compassion that thereby he caused the penitenâ— to weepe also He addeth moreouer that this holy Doctor was so secrete in this case that no man knew the sinnes confessed but God and him self And S. Augustine ho. 49 de 50 homilijs to 10. saith thus Doe penance such as is done in the Church Let no man say I doe it secretly I doe it to God in vaine then vvas it said Whatsoeuer you shal loose in earth shal be loosed in heauen See S. Ambrose de poenitentia through out S. Cyprian de Lapsis the booke de vera falsa panit in S. Augustine beside al antiquitie which is ful of these speaches concerning absolution and confession CHAP. XXI Appearing againe in Galilee where Peter was fishing with his fellowes and causing them after they had al night taken none to catch a great multitude which Peter draweth to land where he also dineth them 15 He expressing what this fishing signified maketh Peter his Vicar committing vnto him the feeding of his lambes and sheepe 18 and reuealeth vnto him that he also shal be crucified to the glorie of God 20 admonishing him to minde that rather then to be curious about Iohns death verse 1 AFTER IESVS manifested him self againe at the sea of Tibérias And he manifested thus ✠verse 2 There vvere together Simon Peter and Thomas vvho is called Didymus and Nathanael vvhich vvas of Cana in Galilee and the sonnes of Zebedee and tvvo others of his disciples ✠verse 3 Simon Peter saith to them I goe to fish They say to him Vve also come vvith thee And they vvent forth and got vp into the boate and that night they tooke nothing ✠verse 4 But vvhen morning vvas novv come IESVS stoode on the shore yet the disciples knevv not that it vvas IESVS ✠verse 5 IESVS therfore saith to them ChildreÌ„ haue you any meate They ansvvered him No. ✠verse 6 He saith to them Cast the nette on the right side of the boate and you shal finde They therfore did cast it and novv they vvere not able to dravv it for the multitude of fishes ✠verse 7 That disciple therfore vvhom IESVS loued saith to Peter It is our Lord. Simon Peter vvheÌ„ he had heard that it is our Lord girded his coate vnto him for he vvas naked and cast him self into the sea ✠verse 8 But the other disciples came in the boate for they vvere not farre from the land but as it vvere tvvo hundred cubits dravving the nette of fishes ✠verse 9 Therefore after they came dovvne to land they savv hote coles lying and fish laid thereon and bread ✠verse 10 IESVS saith to them Bring hither of the fishes that you tooke novv ✠verse 11 SimoÌ„ Peter vvent vp and drevv the nette to the land ful of great fishes an hundred fiftie three And although they vvere so many the nette vvas not broken ✠verse 12 IESVS saith to them Come dine And none of them that sate at meate ' durst aske him Vvho art thou knovving that it is our Lord. ✠verse 13 And IESVS commeth and taketh the bread and giueth them and the fish in like maner ✠verse 14 This novv the third time IESVS vvas manifested to his disciples after he vvas risen from the dead ⊢ ✠verse 15 Therfore vvhen they had dined IESVS saith to Simon Peter Simon of Iohn louest thou me more then these He saith to him Yea Lord thou knovvest that I loue thee he saith to him FEEDE MY LAMBES ✠verse 16 He saith to him againe Simon of Iohn louest thou me he saith to him Yea Lord thou knovvest that I loue thee He saith to him FEEDE MY LAMBES ✠verse 17 He saith to him the third time SimoÌ„ of Iohn louest thou me Peter vvas stroken sad because he said vnto him the third time Louest thou me And he said to him Lord thou knovvest al things thou knovvest that I loue thee He saith to him ″ FEEDE MY SHEEPE ✠verse 18 AmeÌ„ amen I say to thee vvhen thou vvast yonger thou didst girde thy self and didst vvalke vvhere thou vvouldest but vvhen thou shalt be old thou shalt stretch forth thy handes and ″ an other shal girde thee and leade thee vvhither thou vvilt not
the Diuels binding Yea it is to make Antichrist and the Diuel vveaker tovvard the day of iudgement then before and the truth better to be knovven and the faith more common the neerer vve come to the same iudgement vvhich is expresly * against the Gospel and this prophecie of S. Iohn Vve see that the sectes of Luther Caluin and other be more spred through the vvorld then they vvere euer before and consequently the Pope and his religion lessened and his povver of punishing or as they call it persecuting the said Sectaries through the multitude of his aduersaries diminished How then is the Pope Antichrist Whose force shal be greater at the later end of the vvorld then before or how can it be othervvise but these Sectâ—Maisters should be Antichrists neere precursors that make Christs cheefe Ministers the Churches cheefe gouelnours that haue been these thousand yeres and more to be Antichristes â— and them selues and their sectes to be true that come so neere the time of the Diuels loosing and seduction of the personal reigne of Antichrist 8. The campe of the Saincts S. Augustine in the said 20 booke de Cluiâ— Dei cap. 11. It is not saith he to be taken that the persecutors shal gather to any place as though the campe of the saincts or the beloued citie should be but in one place vvhich in deede are no other thing but the Church of Christ spred through the vvhole vvorld And therfore vvheresoeuer the Church shal then be vvhich shal be in al Nations euen them for so much is insinuated by this latitude of the earth here specified there shal the tents of saincts be and the beloued citie of God and there shal she be besieged by al her enemies vvhich shal be in euery countrie vvhere she is in most cruel and forcible sort So vvriteth this profound holy Doctor Vvhereby vve see that as novv the particular Churches of England Scotland Flanders and such like be persecuted by their enemies in those countries so in the time of Antichrist the Churches of al Nations as of Italie Spaine France and al other vvhich novv be quiet shal be assaulted as novv the foresaid are and much more for that the general persecution of the vvhole shal be greater then the particular persecution of any Churches in the vvorld 9. There came dovvne a fire It is not meant of the fire of Hel saith S. Augustine ib. c. 12 into which the vvicked shal be cast after the resurrection of their bodies but of an extraordinarie helpe that God vvil send from heauen to giue succourse to the Saincts of the Church that then shal fight against the vvicked or the very feruent and burning zeale of religion and Gods honour vvhich God vvil kindle in the hartes of the faithful to be constant against al the forces of that great persecution 12. An other booke This is the booke of Gods knovvledge or predestination vvherein that vvhich before vvas hid to the vvorld shal be opened and vvherein the true record of euery mans vvorkes shal be conteined and they haue their iudgemeÌ„t diuersly according to their vvorkes and not according to faith only or lacke of faith only for al infidels as Turkes obstinate â—evves and Heretikes shal neuer come to that examination being othervvise condemned CHAP. XXI Heauen and earth being made nevv S. Iohn seeth the nevv citie Hierusalem prepared and adorned for the spouse of the Lambe 6 The iust are glorified 7 and the vvicked thrust into the poole of fire 12 The vvall and gates and foundations of the citie are described and measured 18 al vvhich are gold and crystal pretious stones and pearles verse 1 AND I savv a nevv heauen and a nevv earth for * the first heauen and the first earth vvas gone the sea novv is not ✠verse 2 And I Iohn savv the holy citie Hierusalem nevv descending from heauen prepared of God as a bride adorned for her husband ✠verse 3 And I heard a loud voice from the throne saying Behold the tabernacle of God vvith men and the vvil dvvel vvith them And they shal be his people and he God vvith them shal be their God ✠verse 4 and * God shal vvipe avvay al teares from their eies and death shal be no more not mourning nor crying neither shal there be sorovv any more vvhich ' first thinges are gone ✠verse 5 And he that sate in the throne said * Behold I make al thinges nevv ⊢ And he said to me Vvrite because these vvordes be most faithful and true ✠verse 6 And he said to me It is done * I am Alpha and Omega the beginning and the end To him that thirsteth I vvil giue of the fountaine of the water of life gratis ✠verse 7 He that shal ouercome shal possesse these thinges and I vvil be his God and he shal be my sonne ✠verse 8 But to the feareful and incredulous and execrable and murderers and fornicators and sorcerers and Idolaters and al liers their part shal be in the poole burning vvith fire and brimstone vvhich is the second death ✠verse 9 And there came one of the seuen Angels that had the vials ful of the seuen last plagues and spake vvith me saying Come I vvil shevv thee the bride the vvife of the Lambe ✠verse 10 And he tooke me vp in spirit vnto a mountaine great and high and he shevved me the holy citie Hierusalem descending out of heauen from God ✠verse 11 hauing the glorie of God and the light thereof like to a prerious stone as it vvere to the iaspetr stone euen as crystal ✠verse 12 And it had a vvall great and high hauing tvvelue gates and in the gates tvvelue Angels names written thereon vvhich are the names of the tvvelue tribes of the children of Israël ✠verse 13 On the East three gates and on the North three gates and on the South three gates and on the Vvest three gates ✠verse 14 And the vvall of the citie hauing tvvelue foundations and in them tvvelue names of the tvvelue Apostles of the Lambe ✠verse 15 And he that spake vvith me had a measure of a reede of gold to measure the citie and the gates thereof and the vvall ✠verse 16 And the citie is situated quadrangle-vvise and the length thereof is as great as also the bredth and he measured the citie vvith the reede for tvvelue thousand furlonges the length and height and bredth thereof be equal ✠verse 17 And he measured the vvall thereof of an hundred fourtie foure cubites the measure of a man vvhich is of an Angel ✠verse 18 And the building of the vvall therof vvas of iasper stone but the citie it self â— pure gold like to pure glasse ✠verse 19 And the foundations of the vvall of
is import the absence of his true body and substance Gen. 2 7 ⸬ Flesh and bloud signifie not here the substance of those things but the corrupt qualitie incident to them in this life by the fall of Adam b The Epistle vpoÌ„ Al-soules day Ap. 8 2. 11 15. Os 13 14. Free vvil vvith grace Heret translation Fasting is meritorious The 8 part Of the contributions ⸬ That is SuÌ„day Hiero. q. 4. Hedibiae So quickly did the Christians keepe Sunday holiday and assembled to Diuine Seruice on the same ⸬ The Heretikes other nevv fangled striue among them selues vvhether Pentecost signifie here the terme of fiftie daies or els the Ievves holy day so called But it coÌ„meth not to their mindes that it is most like to be the feast of whitsontide kept instituted eueÌ„ theÌ„ by the Apostles as appeareth by the Fathers Seâ— S. Aug. ep 119 c. 15 16. Ambr. in c. 17. Luca. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c See Ro. 16 16. c That is our Lord is come Hiero. ep 173. Therfore anathema to al that loue him not or beleue not Thâ—â—phyla vpon this place c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11. 2. Gal. 2. 1. The Epistle for a Martyr that is a Bishop c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al our afflictions be Christs afflictions for the coniunction betwene the head body Merite and satisfaction Vvorldly men feele not the comfort of afflicted Catholikes IntercessioÌ„ of Saincts or holy men for vs no derogation to Christ Hiero. coÌ„t Vigil Publike praiers fastes Their glorie in heauen that conuert other The Protestants inconstancie in chaÌ„ging their writings translations seruice bookes c. Eph. 4 3â— The indeleble character of Baptisme CoÌ„firmatioÌ„ Holy Orders See Conc. Tarraco to â— Concil The Caluinistes vvil be subiect to no tribunal in earth for trial of their religioÌ„ Tyrannical dominioÌ„ is forbid in Prelates not Ecclesiastical Soueraintie for examination of faith or maners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3 9. 1 Cor. 4 15. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Though he did great Penance saith Theodorete yet he calleth this pardoning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a grace because his sinne vvas greater then his penance The Apostle excommunicateth enioyneth penance and afterward pardoneth absolueth 1. Cor. â— 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardon or remission of penance enioyned Penance and satisfaction euidently proued against the Protestants Ioel. 2 12. Mt. 3. et 4 Act. 2 et 26. Zeale against the excommunicate The Apostle chalengeth their obedieÌ„ce to his Ecclesiastical authoritie The authoritie of Indulgences vvhervpoÌ„ it is grouÌ„ded Mat. 18 18. Cypria ep 13. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Theodoret in huÌ„e loc Vvhat is a pardon or indulgence Io. 8 11. Cypr. locis citatu Indulgences or pardons in the primitiue Church 2 Cor. 8. Col. 1 24. Al pardon and remission is in the vertue and name of Christ Heretical traÌ„slation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 5 4. Io. 20 2â— Al binding loosing must be vsed to the parties saluation Conc. Nic. can 12. The great penance of the primitiue Church Ancyran can 2 5. Vvhy more pardons and Indulgences now then in old time Mat. 11 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heretikes corrupting of the Scripture The Epistle vpon the 12 Sunday after Peâ—tecost Exo. 34 33. 10. 4 24 The Apostles vvrote the Gospel in mens hartes much more then in paper Scripture written and Tradition vnwritten God grace free will both must coÌ„curre The letter killeth both Ievv and Heretike The preeminence of the new TestameÌ„t Sacraments c. The heretikes more blinde in not seing the Church then the Iewes in not seing Christ Aug. in Psal 10. Conâ— â— True ChristiaÌ„ libertie â— Pet. 2 1â— The Epistle for S. Athanasius Mai. Io. c aporiamur See S. Ambr. Theoph. Ps 115 10. b corrumpitur The English Bible 1577 doth falsely translate prepareth c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretikes corrupters of Gods word Catholike Doctors right handlers therof See Irâ—â— li. 1. c. 1. in 2 ad Rom. â— Tim. 2. Tribulations meritorious of glorie Aug. in ps 93. prope finem ⸬ This place proueth that the Saincts departed novv since Christ sleepe not til the day of iudgement and that they be not holden in any seueral place of rest from the fruition of God til the resurrection of their bodies but that they be present vvith God in their soules Ro. 14 10. Esa 43. 19. Apoc 21 5. c That is to say a sacrifice and an host for sinne See the last annot of this chapter The obiection against praiers for the dead ansvvered by S. Augustine Vvorkes meritorious and demeritorious Bishops and Priests vnder Christ ministers of our reconciliatioÌ„ Gods iustice wherewith he maketh vs iust c. Io. 3 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle vpon the first Sunday of Lent Es 49 8 The Epistle for many Martyrs ⸬ S. Augustine in ps 113 gathereth hereby that the Apostles did vovv pouertie ⸬ It is not lawful for Catholikes to marie vvith Heretikes or Infidels See S. Hierom. cont Iâ—uinian li. 1. Conc. Laod. â— 10 31. Leu. 26 11. Es 52 11 Hier. 31 1. Gods Ministers are his coadiutors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods grace forceth no maÌ„ against his vvil Voluntarie penance Not to communicate with Heretikes in any acte of religion Num 16 26. ⸬ Contrition or sorovvful lamenting of our oftenses is the cause of saluation Not onely faith then saueth as the Heretikes affirme Contrâ—tion for a mans sinne vvorketh saluatioÌ„ * To. 2. in assert art 6. â— Leone dâ—nuiat ⸬ The principal respecte next after God is to be had of our maisters in religion in al temporal and spiritual dueties The Epistle for S. Paulinus Iun. 2â— Exo. 16 28. The Epistle vpon S. Lukes day Octob. 18. Ro. 12 17. Temporal benefites vpon spiritual persons One may satisfie and supererogate for an other c That is in this matter of almes Chrys Theophyl The Epistle for S. Laurence Aug. 10 Eccles 35 11. Ps 111 9 ⸬ The fruite of almes is the encrease of grace in al iustice and good workes to life euerlasting God giuing these things for revvard recompense of charitable workes which therfore be called the seed or meritorious cause of these spiritual fruites Procters for Catholike prisoners Cheereful giuing The greater almes the greater merite and revvard Almes redouÌ„d to Gods honour c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 9 23 Punishing of Heretikes Their pride The spiritual povver of Bishops against Heretikes Caluin vpon this place Heretical CoÌ„sistories Ecclesiastical censures namely Excommunication wheÌ„ where to be executed ⸬ The Apostles and their successors did despouse the people vvhom they conuerted to Christ in al puritie Chastitie of truth and vvholy vndefiled and void of errour and heresie Gen. 3 4 ⸬ The note of a false teacher to come â—hat is vvithout lavvful calling or
one grote doth she not light a candle and svveepe the house and seeke diligently vntil she finde ✠verse 9 And vvhen she hath found calleth together her frendes and neighbours saying Reioyce vvith me because I haue found the grote vvhich I had lost ✠verse 10 So I say to you there shal be ioy ″ before the Angels of God vpon one sinner that doth penance ⊢ ✠verse 11 And he said A certaine man had tvvo sonnes ✠verse 12 and the yonger of them said to his father Father giue me the portion of substance that belongeth to me And he deuided vnto them the substance ✠verse 13 And not many daies after the yonger sonne gathering al his things together vvent from home into a farre countrie and there he vvasted his substance liuing riotously ✠verse 14 And after he had spent al there fel a sore famine in that countrie and he began to be in neede ✠verse 15 And he vvent and cleaued to one of the citizens of that countrie And he sent him into his farme to feede svvine ✠verse 16 And he vvould faine haue filled his bellie of the huskes that the svvine did eate and no bodie gaue vnto him ✠verse 17 And returning to him self he said Hovv many of my fathers hirelings haue aboundance of bread and I here perish for famine ✠verse 18 I vvil arise and vvil goe to my father and say to him Father I haue sinned against heauen and before thee ✠verse 19 I am not novv vvorthie to be called thy sonne make me as one of thy hirelings ✠verse 20 And rising vp he came to his father And vvhen he vvas yet farre of his father savv him and vvas moued vvith mercie and running to him fel vpon his necke and kissed him ✠verse 21 And his sonne said to him Father I haue sinned against heauen before thee I am not novv vvorthie to be called thy sonne ✠verse 22 And the father said to his seruants Quickely bring forth the first stole and doe it on him and put a ring vpō his hand and shoes vpon his feete ✠verse 23 and bring ″ the fatted calfe and kil it and let vs eate and make merie ✠verse 24 because this my sonne vvas dead and is reuiued vvas lost and is found And they began to make merie ✠verse 25 But his elder sonne vvas in the field and vvhen he came and drevv nigh to the house he heard musicke and dauncing ✠verse 26 and he called one of the seruants and asked vvhat these thinges should be ✠verse 27 And he said to him Thy brother is come and thy father hath killed the fatted calfe because he hath receiued him safe ✠verse 28 But he had indignation and vvould not goe in His father therfore going forth began to desire him ✠verse 29 But he ansvvering said to his father Behold so many yeres doe I serue thee and I neuer transgressed thy commaundement and thou didst neuer giue me a kidde to make merie vvith my frendes ✠verse 30 but after that thy sonne this that hath deuoured his substance vvith whoores is come thou hast killed for him the fatted calfe ✠verse 31 But he said to him Sonne thou art alvvaies vvith me and al my things are thine ✠verse 32 But it behoued vs to make merie and be glad because this thy brother vvas dead and is reuiued vvas lost and is found ⊢ ANNOTATIONS CHAP. XV. 7. Then vpon ninety nine iust Neither God nor the Saincts in heauen nor men in earth do for al that esteeme more of penitent sinners then they do of them that continevv iust and godly though by the soden motion and present affection of ioy that man taketh and expresseth in such alteration and nevv fallen good it be here signified that the conuersion of euery sinner is exceding acceptable to God and giueth his Saincts nevv cause of ioy and thankes giuing to God in an other kinde then for the continuance of the iust 10. Before the Angels The Angels and other celestial spirits in heauen do reioyce at euery sinners conuersion they know then and haue care of vs yea our hartes and inward repentance be open to them how then can they not heare our prayers And betwixt Angels and the blessed soules of Saincts there is no difference in this case the one being as highly exalted as the other and as neere God in whom and by whom onely they see and know our affaires as the other 23. The fatted calfe This feasting and festiuitie saith S. Augustine li. 2 qu. Euang. c. 33. to 4. are novv celebrated throughout the vvhole vvorld the Church being dilated and spred for that calfe in the body and bloud of our Lord is both offered to the Father and also feedeth the vvhole house And as the calfe signifieth the B. Sacrament of the body and bloud of Christ so the first stole may signifie our innocencie restored in baptisme and the rest other graces and giftes giuen vs in the other Sacraments CHAP. XVI He teacheth the riche to procure heauen vvith their riches 14 And being therfore derided of the couetous Pharisees vvho savv temporal riches promised in the letter of the Lavv he shevveth that novv is come the preaching of the kingdom of God howbeit the Lavv for al that in no iote shal be frustrat 19 foretelling them also that the couetous Ievvis shal be denied of their father Abraham when poore Laxarus the penitent Gentily shal rest in his bosome verse 1 AND he said also to his Disciples There vvas a cartaine riche man that had a bailife he vvas il reported of vnto him as he that had vvasted his goods ✠verse 2 And he called him and said to him Vvhat heare I this of thee render account of thy bailiship for novv thou canst no more be bailife ✠verse 3 And the bailife said vvithin him self Vvhat shal I doe because my lord taketh avvay from me the bailiship digge I am not able to begge I am ashamed ✠verse 4 I knovv vvhat I vvil doe that vvhen I shal be remoued from the bailiship they may receiue me into their houses ✠verse 5 Therfore calling together euery one of his lords detters he said to the first Hovv much doest thou ovve my lord ✠verse 6 But he saith An hundred pipes of oile And he said to him Take thy bil and sit dovvne quickly vvrite fiftie ✠verse 7 After that he said to an other But thou hovv much doest thou ovve Vvho said An hundreth quarters of vvheat He said to him Take thy bil and vvrite eightie ✠verse 8 And ″ the lord praised the bailife of iniquitie because he had done vvisely for the children of this vvorld are vviser then the children of light in their generation ✠verse 9 And I say to you Make vnto you frendes of the mammon of iniquitie that vvhen you faile ″ they may
much vnfaithfulnes by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list and on as many altars or places as he liketh We detest for al that the wicked heresie of certaine Protestants holding quite contrarie to the Zuinglians that Christ according to his Humanitie is in euery place where the Diuinitie is which is both against faith and the common rules of nature and diuinitie 21. As my Father As when he gaue them commission to preach and baptize through the world he made mention to his owne power therein so here before he institute the Sacrament of Penance and giue them authoritie to remitte sinnes lest the wicked should aske afterward by what right they do such great functions he sheweth his Fathers commission giuen to him self and then in plaine termes most amply imparteth the same to his Apostle that whosoeuer deny the Apostles their successors the Priests of Gods Church to haue right to remitte sinnes should deny consequently Christ as man to haue authoritie to doe the same 22. He breathed He giueth the Holy Ghost in and by an external signe to his Apostles not visibly and to al such purposes as afterward at whitsuntide but for the grace of the Sacrament of Orders as S. Augustine saith and that none make doubt of the Priests right in remission of sinnes seing the Holy Ghost is purposly giuen them to doe this same In which case if any be yet coÌ„tentious he must deny the Holy Ghost to be God and not to haue power to remitte sinnes It is not absurd saith S. Cyril that they forgiue sinnes vvhich haue the Holy Ghost For vvhen they remitte or reteine the Holy Ghost remitteth reteineth in them and that they doe tvvo vvaies first in Baptisme and then in Penance As S. Ambrose also li. 1 c. 7â— de poenitentia restlling the Nouatians a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do denied that Priests could remitte sinnes in the Sacrament of Penance asketh vvhy it should be more dishonour to God or more impossible or inconuenient for men to forgiue sinnes by Penance then by Baptisme seing it is the Holy Ghost that doeth it by the Priests office and ministerie in both 23. Whose sinnes Power to offer Sacrifice which is the principal function and acte of Priesthod was giuen them at the institution of the B. Sacrament the second and next special facultie of Priesthod consisting in remitting sinnes is here bestowed on them And withal the holy Sacrament of Penance implying Contrition Confession and Satisfaction in the Penitent and absolution on the Priests part is instituted for in that that expresse power and commission is giuen to Priests to remitte or reteine al sinnes and in that that Christ promiseth whose sinnes soeuer they forgiue they be of God forgiuen also and vvhose sinne they reteine they be reteined before God it folovveth necessarily that vve be bound to submit our selues to their iudgment for release of our sinnes For this vvonderful povver vvere giuen them in vaine if none vvere bound to seeke for absolution at their handes Neither can any rightly seeke for absolution of them vnles they confesse particularly at least al their mortal offences vvhether they be coÌ„mitted in minde hart vvil and congitation onely or in vvord and vvorke for Gods priests being in this Sacrament of Penauce coÌ„stituted in Christs steede as iudges in causes of our conscience can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes and the necessarie circumstances and differences of the same which can not othervvise be had of them being mortal men then by our simple sincere and distincte vtterance to them of our sinnes vvith humble contrite hart ready to take and to doe penance according to theire iniunction For that authoritie to reteine sinnes consisteth specially in enioyning satisfaction and penitential vvorkes of praying fasting almes and such like Al vvhich Gods ordinance whosoeuer condemneth or contemneth as Heretikes doe or neglecteth as some carelesse Catholikes may perhaps doe let them be assured they can not be saued Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme remitted by God onely without this Sacrament which was the old Heresie of the Nouatians Ambr. li. 1. de poâ—nit c. 2. Socrat. li. 7 Ec. hist c. 25. more then any may hope to be saued or haue his original or other sinnes before Baptisme forgiuen by God without the same SacrameÌ„t Let no man deceiue himself this is the second table or borde after shipvvrackâ— as S. Hierom calleth it Whosoeuer take not hold of it shal perish without al doubt because they contemne Gods counsel and order for their saluation And therfore S. Augustine ep 180 ioyning both together saith it is a pitiful case when by the absence of Gods Priests men depart this life aut non regenerati aut ligati that is either not regenerated by Baptisme or fast bound and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life and destruction folovveth them And S. Victor li. 2 de persecut Vandalica telleth the miserable lameÌ„tation of the people when their Priests were banished by the Arian Heretikes Who say they shal baptize these infants Who shal minister penaÌ„ce vnto vs loose vs from the bandes of sinnes c And therfore S. Cyprian very often namely ep 54 calleth it great cruelty such as Priests shal answer for at the later day to suffer any man that is poenitent of his sinnes to depart this life without this reconciliation and absolution because saith he the Lavvmaker him self Christ hath graunted that things bound in earth should also be bound in heauen and that those things might there be loosed vvhich vvere loosed before here in the Church And it is a world to see how the Heretikes wrastle with this so plaine a commission of remitting sinnes referring it to preaching to denouncing Gods threates vpon sinners and to we can not tel what els though to our English Protestants this authoritie seemeth so cleere that in their order of visiting the sicke their Ministers acknowledge chalenge the same vsing a formal absolution according to the Churches order after the special coÌ„fession of the partie But to conclude the matter let euery one that list to see the true meaning of Christs wordes and the Priests great power and dignitie giuen them by the same wordes and other marke wel these wordes of S. Chrysostome For saith he they that dvvel on the earth and conucrsein it to them is commission giuen to dispense those things that are in heauen to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels for neither to them vvas it said whatsoeuer you shal binde in earth
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ— being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â— de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ„ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâ—sius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth â—xtol thee with loude voice saying Auâ— gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs 〈◊〉 Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâ—pâ—â—â— c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ— more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ„ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â— holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌ„ded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
England is to the primitiue vse vvhich hath no such houres of night or day sauing a litle imitation of the old Mattins and Euensong and that in Schisme and Heresie and therfore not onely vnprofitable but also damnable â—5 Adored S. Chrysostom ho. 21 in Act. thinketh Peter refused this adoration of humilitie only because euery falling dovvne to the gâ—ound for vvorship sake is not Diuine vvorship or dew only to God the vvord of adoration and prostration being commonly vsed in the Scriptures tovvard men But S. Hierom adu Vigil c. 2 to â— rather thinketh that Cornelius by error of Gentility and of Peters person did go about to adore him vvith Diuine honour and therfore vvas lifted vp by the Apostle adding that he vvas but a man 40. Gaue him Christ did not vtter his Resurrection and other mysteries to al at once and immediatly to the vulgar but to a fevv chosen men that should be the gouernours of the rest instructing vs thereby to take our faith and al necessarie things of saluation at the hands of our Superiors 47. Baptized vvhich haue receiued Such may be the grace of God sometimes tovvard men and their charitie and contrition so great that they may haue remission iustification and sanctification before the external Sacrament of Baptisme Confirmation or Penance be receiued as vve see in this example vvhere at Peters preaching they al receiue the Holy Ghost before any Sacrament but in the same vve learne one necessarie lesson that such notvvithstanding must needes receiue the Sacraments appointed by Christ vvhich vvhosoeuer contemneth can neuer be iustified Aug. super Leuit. q. â—4 to 4. CHAP. XI The Christian Ievves reprehend the foresaid fact of Peter in baptizing the Gentils 4 But he alleaging his foresaid vvarrants and shevving plainly that it vvas of God 1â— they like good Catholikes do yeld 19 By the foresaid persecution the Church is yet further dilated not only into al Ievvrie Galilee and Samaria but also into other Countries specially in Antiochia Syria the increase among the Greekes is 〈◊〉 first by the foresaid dispersed 23 then by Barnabas thirdly by him and Saul together so that there beginneth the name of Christians 27 vvith perfite vnity betvvene them and the Church that vvas before them aâ— Hierusalem verse 1 AND the Apostles and brethren that vvere in Ievvrie heard that the Gentiles also receiued the vvord of God ✠verse 2 And vvhen Peter vvas come vp to Hierusalem they that vvere of the Circumcision reasoned against him saying ✠verse 3 Vvhy didst thou enter in to men vncircumcised and didst eate vvith them ✠verse 4 But Peter began and declared to them the order saying ✠verse 5 * I was in the citie of Ioppé praying I savv in an excesse of minde a vision a certaine vessel descending as it vvere a great sheete with foure corners let dovvne from heauen and it came euen vnto me ✠verse 6 Into vvhich I looking coÌ„sidered and savv foure footed beastes of the earth and cattel and such as creepe and foules of the aire ✠verse 7 And I heard also a voice saying to me Arise Peter kil and eate ✠verse 8 And I said Not so Lord for common or vncleane thing neuer entred into my mouth ✠verse 9 And a voice ansvvered the second time from heauen That vvhich God hath made cleane doe not thou call common ✠verse 10 And this vvas done thrise and al vvere taken vp againe into heauen ✠verse 11 And behold three men immediatly vvere come to the house vvherein I vvas sent to me from Caesaréa ✠verse 12 And the spirit said to me that I should goe vvith them doubting nothing And there came vvith me these sixe brethren also and vve vvent in to the mans house ✠verse 13 And he told vs hovv he had seen an Angel in his house standing and saying to him Send to Ioppé and cal hither Simon that is surnamed Peter ✠verse 14 vvho shal speake to thee vvordes vvherein thou shalt be saued and al thy house ✠verse 15 And vvhen I had begonne to speake the holy Ghost fel vpon them as vpoÌ„ vs also in the beginning ✠verse 16 And I remembred the vvord of our Lord according as he said Iohn in deede baptized vvith vvater but you shal be baptized vvith the holy Ghost ✠verse 17 If therfore God hath giuen them the same grace as to vs also that beleeued in our Lord IESVS CHRIST vvho vvas I that might prohibite God ✠verse 18 Hauing heard these things they held their peace and glorified God saying God then to the Gentiles also hath giuen repentance vnto life ✠verse 19 * And they truely that had been dispersed by the tribulation that vvas made vnder Steuen vvalked through out vnto Phoenîce and Cypres Antioche speaking the vvord to none but to the Ievves only ✠verse 20 But certaine of them vvere men of Cypres and Cyréne vvho vvhen they vvere entred into Antioche spake to the Greekes preaching our Lord IESVS ✠verse 21 And the hand of our Lord vvas vvith them and a great number of beleeuers vvas conuerted to our Lord. ✠verse 22 And the report came to the eares of the Church that vvas at Hierusalem touching these things and they sent * Barnabas as farre as Antioche ✠verse 23 Vvho vvhen he vvas come and savv the grace of God reioyced and he exhorted al vvith purpose of hart to continevv in our Lord ✠verse 24 because he vvas a good man and ful of the holy Ghost and faith And a great ″ multitude vvas added to our Lord. ✠verse 25 And he vvent forth to * Tarsus to seeke Saul ✠verse 26 vvhom vvhen he had found he brought him to Antioche And they coÌ„uersed there in the church a vvhole yere and they taught a great multitude so that the disciples vvere at Antioche first named ″ CHRISTIANS ✠verse 27 And in these daies there came Prophets from Hierusalem to Antioche ✠verse 28 and one of them rising named Agabus did by the Spirit signifie a great famine that should be in the vvhole vvorld vvhich fel vnder Claudius ✠verse 29 And the disciples according as eche man had purposed euery one to send for to serue the brethren that dvvelt in Ievvrie ✠verse 30 vvhich also they did sending to the auncients by the handes of Barnabas and Saul ANNOTATIONS CHAP. XI 24. Multitude added As before c. 10 a fevv so novv great numbers of Gentiles are adioyned also to the visible Church consisting before only of the Ievves Vvhich Church hath beene euer since Christs Ascension notoriously seen and knovven their preaching open their Sacraments visible their discipline visible their Heades and Gouernours visible the prouision for their maintenance visible the persecution visible their dispersion visible the Heretikes that vvent out from them visible the ioyning either of men or Nations vnto them visible their peace and rest
the Church militant may ioyne vvith the triumphant and vvith al the orders of Angels vvho also are present at the consecration and doe seruice there to our common Lord and Maister as S. Chrysostom vvriteth li. 6 de Sacerdotie and hâ— 1. de verb. Esa to 1. The Greekes call it the hymne Trisagies that is Thrise holy CHAP. V. 4. S. Iohn vveeping because no man could open the booke sealed vvith seuen seales â— the Lambe that vvas slaine opened it vvhich being done 8 the foure beastes and foure and tvventie seniors vvith an innumerable multitude of Angels al creatures did glorifie him excedingly verse 1 AND I savv in the right hand of him that sate vpon the throne a booke vvritten vvithin and vvithout sealed vvith seuen seales ✠verse 2 And I savv a strong Angel preaching vvith a loude voice Vvho is vvorthie to opeÌ„ the booke to loose the seales thereof ✠verse 3 And no man vvas able neither in heauen nor in earth nor vnder the earth to open the booke nor looke on it ✠verse 4 And I vvept much because no man vvas found vvorthie to open the booke nor to see it ✠verse 5 And one of the seniors said to me Vveepe not behold the * lion of the tribe of Iuda the roote of Dauid hath vvonne to open the booke and to loose the seuen seales thereof ✠verse 6 And I savv and behold in the middes of the throne and of the foure beastes and in the middes of the seniors a Lambe standing as it were slaine hauing seuen hornes seuen eies vvhich are the seuen spirites of God sent into al the earth ✠verse 7 And he came and receiued the booke out of the right hand of him that sate in the throne ✠verse 8 And vvhen he had opened the booke the foure beastes and the foure and tvventie seniors fel before the Lambe hauing euery one harpes and golden vials ful of odours which are ″ the praiers of sainctes ✠verse 9 and they sang a nevv canticle saying Thou art vvorthie o Lord to take the booke and to open the seales thereof because thou vvast slaine and hast redeemed vs to God in thy bloud out of euery tribe and tonge and people and nation ✠verse 10 and * hast made vs to our God ″ a kingdom ' and priestes and vve shal reigne vpon the earth ✠verse 11 And I looked and heard the voice of many Angels round about the throne and of the beastes of the seniors and the number of them vvas * thousandes of thousandes ✠verse 12 saying vvith a loud voice The Lambe that vvas slaine is vvorthie to receiue povver and diuinitie ' and vvisedom strength and honour and glorie and benediction ⊢ ✠verse 13 And ″ euery creature that is in heauen and vpon the earth and vnder the earth and that are in the sea and that are therein al did I heare saying * To him that sitteth in the throne to the Lambe benediction and honour and glorie and povver for euer and euer ✠verse 14 And the foure beastes said Amen And the foure and tvventie seniors fel on their faces and adored him that liueth for euer and euer ⊢ ANNOTATIONS CHAP. V. 8. The praiers of Saincts Hereby it is plaine that the Saincts in heauen offer vp the praiers of faithful and holy persons in earth called here saincts and in Scripture often vnto Christ And among so many diuine vnsearcheable mysteries set dovvne vvithout exposition it pleased God yet that the Apostle him self should open this one point vnto vs that these odours be the laudes and praiers of the faithful ascending and offered vp to God as incense by the Saincts in heauen that so the Protestants may haue no excuse of their errour That the Saincts haue no knovvledge of our affaires or desires 10. A kingdom and priests To serue God and subdue vices and sinnes is to reigne or to be a king spiritually likevvise to offer vnto him the sacrifices of good vvorkes is to be a priest after a sort though neither the one nor the other in proper speache See the Annotation before Chap. 1. v. 6. 13. Euery creature He meaneth the creatures in heauen as Angels and Saincts the holy persons in earth and those that vvere in Limbo or be in Purgatorie for of the damned in hel he can not speake in this case lastly of the peoples in Ilands here called the sea vvhich the Prophets vse often to name seuerally vvhen they foretel the spreading of Christs glorie through the vvorld as Esa c. 49. Heare ye â—â—andes and you people a far of c. CHAP. VI. 1 Foure seales of the seuen being opened there folovv diuerse effectes against the earth 9 vvhen the fifth seale vvas opened the soules of martyrs desire that the iudgement may be hastened 12 and at the opening of the sixt there are signes shovved of the iudgement to come verse 1 AND I savv that the Lambe had opened one of the seuen seales and I heard one of the foure beastes saying as it vvere the voice of thunder Come and see ✠verse 2 And I savv And behold a vvhite horse and he that sate vpon him had a bovv and there vvas a crovvne giuen him and he vvent forth conquering that he might conquer ✠verse 3 And vvhen he had opened the second seale I heard the second beast saying Come see ✠verse 4 And there vvent forth an other horse redde and he that sate thereon to him it vvas giuen that he should take peace from the earth and that they should kil one an other and a great svvord vvas giuen to him ✠verse 5 And vvhen he had opened the third seale I heard the third beast saying Come and see And behold a blacke horse and he that sate vpon him had a balance in his hand ✠verse 6 And I heard as it vvere a voice in the middes of the foure beastes saying Tvvo poundes of vvheate for a penie and thrise tvvo poundes of barley for a penie and vvine and oile hurt thou not ✠verse 7 And vvhen he had opened the fourth seale I heard a voice of the fourth beast saying Come see ✠verse 8 And behold a pale horse and he that sate vpon him his name vvas death and hel folovved him and povver vvas giuen to him ouer the foure partes of the earth to kil vvith svvord vvith famine and vvith death and vvith beastes of the earth ✠verse 9 And vvhen he had opened the fifth seale I savv ″ vnder the altar the soules of them that vvere slaine for the vvord of God and for the testimonie vvhich they had ✠verse 10 ″ and they cried vvith a loude voice saying Hovv long Lord holy true iudgest thou not and ″ reuengest thou not our bloud of them that dvvel on the earth ✠verse 11 And vvhite stoles vvere giuen to
euery one of them one and it vvas said to them that they should rest yet a litle time ″ til their fellovv-seruaÌ„tes be complete and their brethren that are to be slaine euen as they ✠verse 12 And I savv vvhen he had opened the sixt seale and behold there vvas made a great earth-quake and the sunne became blacke as it vvere sacke cloth of heare and the vvhole moone became as bloud ✠verse 13 and the starres from heauen fel vpoÌ„ the earth as the figge tree casteth her greene figges when it is shaken of a great vvinde ✠verse 14 and heauen departed as a booke folded together and euery hil and ilandes vvere moued out of their places ✠verse 15 And the kinges of the earth princes and tribunes and the riche and the strong and euery bond-man and free-man * hid them selues in the dennes and the rockes of mountaines ✠verse 16 And they say to the mountaines and the rockes * Fall vpon vs and hide vs from the face of him that sitteth vpon the throne and from the wrath of the Lambe ✠verse 17 because the great day of their wrath is come and vvho shal be able to stand ANNOTATIONS CHAP. VI. 9. Vnder the altar Christ as man no doubt is this altar vnder vvhich the soules of al Martyrs liue in heauen expecting their bodies as Christ their head hath his body there already And for correspondence to their place of state in heauen the Church saieth commonly their bodies also or relikes neere or vnder the altars vvhere our Sauiour body is offered in the holy Masse and hath a special prouiso that no altars be erected or consecrated vvithout some part of a Saincts body or relikes Conâ— Asrican can 50. Carthag 5. can 14. See S. Hierom cont vigilant c. 3. S. Augustine de ciuit li. 8. c. 27. S. Gregorie li. 5. ep 50. li. 1. ep 52. li. 2 ep 58. Vvher vnto the Prophet seemeth here to allude making their soules also to haue their being in heauen as it vvere vnder the altar But for this purpose note vvel the vvordes of S. Augustine or vvhat other auncient writer soeuer vvas the author thereof Ser. 11 de Sanctis Vnder the altar saith he of God I savv the soules of the slaine What is more reuerent or honorable then to rest vnder that altar on vvhich sacrifice is done to God and in vvhich our Lord is the Priest as it is vvritten Thou art a Priest according to the order of Melchisedec Rightly do the soules of the iust rest vnder the altar because vpon the altar our Lordes body is offered neither vvithout cause do the iust there call for reuenge of their bloud vvhere also the bloud of Christ is shed for sinners and many other goodly vvordes to that purpose This place also the vvicked heretike Vigilantius as S. Hierom vvriting against him vvitnesseth c. 2 abused to proue that the soules of Martyrs and other Saincts vvere included in some certaine place that they could not be present at their bodies and monuments vvhere Christian people vsed in the primitiue Church to pray vnto them as Catholike men doe yet nor be vvhere they list or vvhere men pray vnto them To vvhich the holy doctor ansvvereth at large that they be vvheresoeuer Christ is according to his humanitie for vnder that altar they be Part of his vvordes be these that you may see hovv this blessed father refuted in that Heretike the Caluinistes so long before they vvere borne Dcst thou saith he presâ—â—ribe savves to God Doest thou feâ—ter the Apostles that they may be kept in prison til the day of iudgement and be kept from their Lord of vvhom it is vvritten They folovv the Lambe vvhither soeuer he goeth If the Lambe be in euery place then they that he vvith the Lambe must be euery vvhere And if the diuel and vvicked spirites gadding abrode in the vvorld vvith passing celeritie be present euery vvhere shal holy Martyrs after the sheading of their bloud be kept close vnder an altar that they can not sturre out from thence So ansvvereth this learned doctor Vvhich misliketh our Caluinistes so much that they charge him of great errour in that he saith Christ according to his humanitie is euery vvhere as though he vvere an Vbiquetarie Protestant Vvhere if they had any iudgement they might perceiue that he meaneth not that Christ or his Saincts should be personally present at once in euery place alike as God is but that their motion speede and agilitie to be vvhere they list is incomparable and that their povver and operation is accordingly vvhich they may learne to be the holy doctors meaning by the vvordes that folovv of the Diuel and his ministers vvhoÌ„ he affirmeth to be euery vvhere no othervvise but by their exceding celeritie of being and vvorking mischeefe novv in one place novv in an other and that in a moment For though they be spirites yet are they not euery vvhere at once according to their essence And for our nevv Diuines it vvere a hard thing to determine hovv long Satan that told our Lord he had circuited the earth vvas in his iourney and in the particular consideration and tentation of Iob and hovv many men he assaulted in that his one circuite No no. such curious companions knovv nothing nor beleeue nothing but that they see vvith corporal eies and teach nothing but the vvay to infidelitie 10. And they cried S. Hierom also against the said Vigilantius reporteth that he vsed an argument against the praiers of Saincts out of this place for that these Martyrs cried for reuenge and could not obtaine But vve vvil report his vvordes that you may see how like one heretike is to an other these of our daies to those of old Thou saiest in thy booke saith S. Hierom c. 3. that vvhiles vve be aliue one of vs may pray for an other but after vve be dead no mans praier shal be heard for an other specially seing the Martyrs asking reuenge of their bloud could not obtaine So said the Heretike Against vvhich the holy Doctor maketh a long refuâ—ation prouing that they pray much more after they be in heauen then they did here in earth and that they shal be much sooner heard of God then vvhen they vvere in the vvorld But for the Heretikes argument framed out of these vvordes of the Apocalypse thus These Martyrs did not obtaine 〈◊〉 Saincts do not pray for vs it vvas so friuolous and the antecedent so manifestly false that he vouchsaued not to stand about it For it is plaine that the Martyrs here vvere heard and that their petition should be fulfilled in time appointed by God vvherevnto they did and do alvvaies conforme them selues for it vvas said vnto them That they should rest yet a litle time til c. And that Martyrs praiers be heard in this case our Sauiour testifieth Luc 18 saying And vvil not God reuenge
Al vvhich being vvel considered the Heretikes are to contentious and incredulous to discredite the same as they commonly doe CHAP. XII 4 The great dragen the Diuel vvatching the vvoman that brought forth a man childe to deuoure it God tooke avvay the childe to him self and fed the vvoman in the desert 7 Michael fighting vvith the dragon ouercoÌ„meth him 13 vvho being throvven dovvne to the earth persenâ—teth the vvomaÌ„ her seede verse 1 AND a great signe appeared in heauen a vvoman clothed vvith the sunne and the moone vnder her feete on her head a crovvne of tvvelue starres ✠verse 2 being with childe she cried also traueling and is in anguish to be deliuered ✠verse 3 And there vvas seen an other signe in heauen and behold a great red dragon hauing seueÌ„ heades ten hornes and on his heades seuen diademes ✠verse 4 his taile drevv the third part of the starres of heauen and cast them to the earth and the dragon stoode before the vvoman vvhich vvas ready to be deliuered that vvhen she should be deliuered he might deuoure her sonne ✠verse 5 And she brought forth a man childe vvho vvas * to gouerne al nations in an yron rodde her sonne vvas taken vp to God and to his throne ✠verse 6 ″ the vvoman fled into the vvildernesse where she had a place prepared of God that there they might feede her a thousand tvvo hundred sixtie daies ✠verse 7 And there vvas made ″ a great battel in heauen Michael and his Angels fought vvith the dragon and the dragon fought and his Angels ✠verse 8 and they preuailed not neither vvas their place found any more in heauen ✠verse 9 And that great dragon vvas cast forth the old serpent vvhich is called the Deuil and Satan vvhich seduceth the vvhole vvorld and he vvas cast into the earth his Angels vvere throvven downe vvith him ✠verse 10 And I heard a great voice in heauen saying Novv is there made saluation and force and the kingdom of our God and the povver of his Christ because the accuser of our brethren is cast forth vvho accused them before the sight of our God day and night ✠verse 11 And they ouercame him by the bloud of the Lambe and by the vvord of their testimonie and they loued not their liues euen vnto death ✠verse 12 Therfore reioyce ô heauens and you that dvvel therein Vvo to the earth and to the sea because the Diuel is desceÌ„ded to you hauing great vvrath knovving that he hath a litle time ✠verse 13 And after the dragon savv that he vvas throvven into the earth he persecuted the vvomaÌ„ vvhich brought forth the man-childe ✠verse 14 and there vvere giuen to the vvoman tvvo vvinges of a great egle that shee might flie into the desert vnto her place vvhere she is nourished for a time times halfe a time from the face of the serpent ✠verse 15 And the serpent cast out of his mouth after the vvoman vvater as it vvere a floud that he might make her ″ to be caried avvay vvith the floud ✠verse 16 And the earth holpe the vvoman and the earth opened her mouth and svvallovved vp the floud vvhich the dragon cast out of his mouth ✠verse 17 And the dragon vvas angrie against the vvoman and vvent to make battel vvith the rest of her seede vvhich keepe the commaundements of God and haue the testimonie of IESVS Christ ✠verse 18 And he stood vpon the sand of the sea ANNOTATIONS CHAP. XII 6. The vvoman fled This great persecution that the Church shal flee from is in the time of Antichrist and shal endure but three yeres and a halfe as is noted v. 14 in the margent In vvhich time for al that she shal not vvant our Lordes protection nor true Pastors nor be so secrete but al faithful men shal knovv and folovv her much lesse shal she decay erre in faith or degenerate and folovv Antichrist as Heretikes do vvickedly feine As the Church Catholike novv in England in this time of persecution because it hath no publike state of regiment nor open free exercise of holy functions may be said to be fled into the desert yet it is neither vnknovven to the faithful that folovv it nor the enemies that persecute it as the hidde company that the protestants talke of vvas for some vvorldes together neither knovven to their frendes nor foes because there vvas in deede none such for many ages together And this is true if vve take this flight for a very corporal retiring into vvildernes Vvhere in deede it may be and is of most expounded to be a spiritual flight by forsaking the ioyes and solaces of the vvorld and giuing her self to contemplation and penance during the time of persecution vnder Antichrist And by enlarging the sense it may also very vvel signifie the desolation and affliction that the Church suffereth and hath suffered from time to time in this vvildernes of the vvorld by al the forerunners and ministers of Antichrist Tyrants and Heretikes 7. A great battel In the Church there is a perpetual combat betvvixt S. Michael protector of the Church militant as he vvas sometime of the Ievves Synagogue Dan. 10 21 and his Angels and the Deuil and his ministers the perfect victorie ouer vvhom shal be at the iudgement Marke here also the cause vvhy S. Michael is commonly painted fighting vvith a dragon 15. To be caried avvay By great persecution he vvould dravv her that is her children from the true faith but euery one of the faithful elect gladly bearing their part thereof ouercome his tyranoie At vvhose constancie he being the more offended vvorketh malicious attempts in assaulting the frailer sort vvho are here signified by the rest of her seede that keepe the commaundemants but are not so perfect as the former CHAP. XIII 1 A beast rising vp out of the sea hauing seuen heades and ten hornes ten diademes 5 blasphemeth God 7 and vvarreth against the Saincts destroieth them 11 And an other beast rising out of the earth vvith tvvo hornes vvas altogether for the foresaid beast constraining men to make and adore the image thereof and to haue the character of his name verse 1 AND I savv ″ a beast comming vp from the sea hauing seuen heades and ten hornes vpon his hornes ten diademes and vpon his heades names of blasphemie ✠verse 2 And the beast vvhich I savv vvas like to a libarde and his feete as of a beare and his mouth as the mouth of a lion And the dragon gaue him his ovvne force and great povver ✠verse 3 And I savv one of his heades as it vvere slaine to death and the vvound of his death vvas cured And al the earth vvas in admiration after the beast ✠verse 4 And they adored the dragon vvhich gaue povver to the beast
Constantine reigned and yelded vp the citie to the Pope vvho holdeth not the kingdom or Empire ouet the vvorld as the Heathen did but the fatherhod and spiritual rule of the Church Hovvbeit the more probable sense is the other of the citie of the Diuel as the authâ—r of the homiâ—ies vpon the Apocalypse in S. Augustine declareth CHAP. XVIII The fall of Babylon her iudgement plagues and reuenges for the vvhich 9 the kings 16 and marchants of the earth that sometime did cleaue vnto her shal mourns bitterly 20 but heauen and the Apostles and Prophets shal reioyce verse 1 AND after these things I savv an other Angel coÌ„ming dovvne from heauen hauing great povver the earth vvas illuminated of his glorie ✠verse 2 And he cried out in force saying * Fallen fallen is Babylon the great and it is become the habitation of Deuils and the custodie of euery vncleane spirit and the custodie of euery vncleane and hateful bird ✠verse 3 because al nations haue drunke of the vvine of the vvrath of her fornication and the kings of the earth haue fornicated vvith her and the marchantes of the earth vvere made riche by the vertue of her delicacies ✠verse 4 And I heard an other voice from heauen saying Goe out from her my people that you be not partakers of her sinnes and receiue not of her plagues ✠verse 5 Because her sinnes are come euen to heauen and God hath remembred her iniquities ✠verse 6 Render to her as she also hath rendred to you double ye double according to her vvorkes In the cuppe vvherin she hath mingled mingle ye double vnto her ✠verse 7 As much as she hath glorified her self hath been in delicacies so much giue her torment and mourning because she saith in her hart * I sit a queene Widow I am not and mourning I shal not see ✠verse 8 Therfore in one day shal her plagues come death and mourning and famine and vvith fire she shal be burnt because God is strong that shal iudge her ✠verse 9 And the kings of the earth vvhich haue fornicated vvith her haue liued in delicacies shal vveepe bevvaile them selues vpon her vvhen they shal see the smoke of her burning ✠verse 10 standing farre of for the feare of her tormentes saying Vvo vvo that great citie Babylon that strong citie because in one houre is thy iudgement come ✠verse 11 And the marchaÌ„tes of the earth shall vveepe mourne vpon her because no man shal bye their merchandise any more ✠verse 12 merchandise of gold and siluer and precious stone and of pearle and fine linnen and purple and silke scarlet and al Thyne vvood and al vessels of yuorie and al vessels of precious stone and of brasse and yron and marble ✠verse 13 and cynamon and of odours and ointement and frankeincense and vvine and oile and floure vvheate and beastes sheepe and horses and chariotes slaues and soules of men ✠verse 14 And the apples of the desire of thy soul are departed from thee al fat and goodly thinges are perished from thee and they shal no more finde them ✠verse 15 The marchantes of these things vvhich are made riche shal stand farre from her for feare of her tormeÌ„tes vveeping and mourning ✠verse 16 saying Vvo wo that great citie vvhich vvas clothed vvith silke and purple and scarlet and vvas gilted vvith gold and pretious stone pearles ✠verse 17 because in one houre are so great riches made desolate and euery gouernour and euery one that saileth into the lake and the shipmen and they that vvorke in the sea stoode a farre of ✠verse 18 and cried seeing the place of her burning saying Vvhat other is like to this great citie ✠verse 19 And they threvv dust vpon their heades and cried vveeping and mourning saying Vvo vvo that great citie in the vvhich al vvere made riche that had shippes in the sea of her prices because in one houre she is desolate ✠verse 20 Reioyce ouer her heauen and ye holy Apostles and Prophetes because God hath iudged your iudgement of her ✠verse 21 And one strong Angel tooke vp as it vvere a great milstone and threvv it into the sea saying * Vvith this violence shal Babylon that great citie be throwen and shal novv be found no more ✠verse 22 And the voice of harpers of Musicians and of them that sing on shalme and trompet shal no more be heard in thee euery artificer of euery art shal be found no more in thee and the noise of the mill shal no more be heard in thee ✠verse 23 and the light of the lampe shal no more shine in thee and the voice of the bridegrome and the bride shal no more be heard in thee because thy marchantes were the princes of the earth because al nations haue erred in thine inchauntments ✠verse 24 And in her is found the bloud of the Prophets and Sainctes and of al that vvere slaine in the earth CHAP. XIX â— The Saincts glorifying God for the iudgement pronounced vpon the harlâ—t 7 the mariage of the Lambe is prepared 10 The Angel refuseth to be adored of S. Iohn 1â— There appeareth one vvho is the word of God and the King of kings and Lord of lords sitting on a horse vvith a great armie and fighting against the beast and the kings of the earth and their armies 17 the â—irdes of the aire being in the meane time called to deuoure their flesh verse 1 AFTER theses things I heard as it vvere the voice of many multitudes in heauen saying Allelu-ia Praise and glorie and povver is to our God ✠verse 2 because true iust are his iudgementes which hath iudged of the great harlot that hath corrupted the earth in her vvhoredom and hath reuenged the bloud of his seruants of her handes ✠verse 3 And againe they said Allelu-ia And her smoke ascendeth for euer and euer ✠verse 4 And the foure and tvventie seniors fel downe and the foure beastes adored God sitting vpon the throne saying ◠″ Amen Allelu-ia ✠verse 5 And a voice came out from the throne saying Say praise to our God al ye his seruantes and you that feare him litle and great ✠verse 6 And I heard as it vvere the voice of a great multitude and as the voice of many vvaters as the voice of great thunders saying Allelu-ia because our Lord God the omnipotent hath reigned ✠verse 7 Let vs be glad and reioyce and giue glorie to him because the mariage of the Lambe is come and his vvife hath prepared her self ✠verse 8 And it vvas giuen to her that she clothe her self vvith silke glittering and vvhite For the silke are â— the iustifications of Sainctes ✠verse 9 And he said to me Vvrite * Blessed be they that are
ofteÌ„ namely in the sacrifice of the altar The sacrifice of the altar that on the Crosse both one The fathers call it the vnblouddy sacrifice of the altar Comment in 9 Hebr. Caluins contâ—Ì„pt of the fathers Leu. 16 14. Ps 39 7. c For sinne is the proper name of a certaine sacrifice called in Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as â—olocaust is an other kinde See the Annot. 2. Cor. 5. v. 2â— Ps 109. Cor. 15 25. Hier. 31 33 34. Heb. 8 8. ⸬ This is partly fulfilled in by the grace of the new testament but it shal be perfectly accomplished in heauen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c To dedicat is to be authour beginner of a thing The Protestants traÌ„slate he hath prepared for their heresie that Christ vvas not the first maÌ„ that entered into heauen Heb. 6 4 Deu. 19. 15. Mat. 18 16. to 8 17. ⸬ Heresie and Apostasie from the Catholike faith punishable by death Deu. 32 35. Rom. 12 19. Ps 134 14. The Epistle for many Martyrs c Good vvorkes make great coÌ„fidence of saluation haue great revvard Abaâ— 2 3. Ro. â—1 17. Gal. 3 12. The old sacrifices obscurely shadovved but the sacrifice of the altar most plainely reprosenteth the sacrifice on the Crosse The Ievves sacrifices vvere not absolute IndependeÌ„t because they vvere often repeated The Apostle proueth by the often repeating of the Ievves sacrifices not that they vvere none but that they vvere not absolute sufficient The old sacrifices remitted not sinnes but vvere only signes therof God refuseth the Iewes sacrifices not al sacrifice That Christ should haue a body vvas necessarie for his Priesthod and sacrifice The body of Christ is the sacrifice of the alter Ps 39. The Ievves sacrifices refused not al sacrifice We must often note that the Apostles speache of many Priests and often sacrificing concerneth only the Iewes Priests and sacrifices not the Priests and sacrifice of the new Testament The Caluinists arguments against Christs body often offered and in many places ansvvered by the fathers long a goe in 10 cap. Hebr. ibidem The general redemption vpon the Crosse is particularly applied in the sacrifice of the altar Primas leâ—â— citate * ho. 17 in ep ad Heb. Councels and fathers When the Apostle seemeth to say there is no remission or oblation for sinne he alvvaies meaneth that ful remission by Baptisme The Caluinists heresie against remission of sinnes Al sinnes may be remitted by penaÌ„ce but not so fully as by Baptisme Perilous reading of the Scriptures 2 Pet. 3. Contempt of Christs bloud in the SacrameÌ„t Luc. 22. Penance Mercie to the emprisoned for religion Losse of goods for religion Faith is the coÌ„fort of the afflicted ⸬ By this vvord substaÌ„ce is meant that faith is the ground of our hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1 13 Gen. 4 4 Mat. 23 35. ⸬ Here it appeareth that Henoch yet liueth and is not dead against the Caluinists See the annot Apocal. chap. 11. Gen. 5 24. Eccl. 44 16. ⸬ Vve must beleeue that God vvill reward all our good workes for he is a rewarder of true iustice not an accepter or imputer of that that is not Gen. 6 13. Eccl. 44 17. Gen. 12 4. 13 1. Gen. 17 19. 18 10. 21 2. Eccl. 44 22. Gen. 22 9. Gen. 21 12. Rom. 9 7. c That is in figure and mysteriâ— of Christ dead aliue againe Gen. 27 27 36. Gen. 48 15. Gen. 47 31. Gen. 50 24 25. ⸬ The translation of Relikes or Saincts bodies the due regard and honour vve ought to haue to the same are proued hereby Exo. 2 2. Exo. 1 16. Exo. 2 11 ⸬ The Protestants that deny vve may or ought to doe good in respect or for revvard in heauen are hereby coÌ„futed Exo. 12 37. Gen. 14 22. Ios 6 10 Ios 6 23 25. 2 3. The Epistle for many Martyrs Not only or a special faith Faith is of things not seen as in the B. Sacrament Nothing profitable or meritorious with out faith The citatioÌ„s the nevv Testament not only according to the Hebrue but to the SeptuagiÌ„ta Gen. 47. v. 31. * Aug. de ciu Dei li. â—5 c. 14. The vulgar latin translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bed Adoration of creatures and namely of holy things * Ios 7 6. * Oceum in collect * 3 Reg. 11 12. Corrupt translation against Dulia Not faith onely Iaâ— 2. Li. 4 Stro. pag. 240. No vvorkes of the Patriarkes or any other profitable but by their faith in Christ Which is alvvaies the Apostles meaning in coÌ„mending faith The Patriarkes and other iust not in heauen before Christ Col. 3. 8. 1 Pet. 2 1. Prou. 3 11. Apoc. 3 19. Rom. 12 18. ⸬ That vve be not good there is no lacke on Gods part vvho offereth his grace to vs but the defect is in our selues that are not ansvverable to Gods calling of vs and grace tovvards vs. c Such as forsake their saluation and religion to saue their lands and goods are like Esau Gen. 25 33. Gen. 27 38. Exo. 19. 20. ` â—kindled or burning Exo. 19 12. ⸬ The faithful are made fellovves of Angels of al the perfect soules departed since the beginning of the vvorld and of Christ him self c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4 10. Ag. 2 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 4 24. Temporal punishment after remissioÌ„ of sinnes either here or in â—urgatorie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 10. 1 Pet. 4. Gen. 18 3. 19 2. 3. Deu. 31. Ios 1. Psal 55 12. 117 6. The epistle for a Confessor that is a Bishop ⸬ Nevv diuers changeable strange doctrines to be auoided for such be hereticall Against vvhich the best remedie or preseruatiue is alvvaies to looke backe to our first Apostles the holy fathers doctrine Leu. 16 27. Ose 14 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make you perfect and absolute in al goodnes c aptet vos Hospitalitie Angels harboâ—red Hovv mariage is honorable in al if the Apostle did so say as he doth not * 1 Cor. 7. v. 38. One short place manifoldly corrupted by the Protestants They restraiÌ„e the sense to their Heretical fansie 1 Pet. 3. 1 Thes 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Eng. Bib. 1577. * Oâ—cum in Collect. * Beza in no. Test Groecolat an 1565. Vve must haue regard to the faith doctrine of the fathers Memories and feastes of SaiÌ„cts Iudaical abstinence from meates Material altars for the sacrifice of christs body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the altar is the principal host of praise and thankes giuing therfore called Eucharistia The Protestants auoid the vvord merite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good vvorkes meritorious The Apostle doth inculcate obedience to the Priests and Bishops of Gods Church No person exempted from this obedieÌ„ce in matters of religion
The great reuenge that God vvil doe at the later day vpon the persecutors of his Saincts ⸬ The desperate and damned persons shal blaspheme God perpetually vvhich shal be such onely as do not repent in this life c See chap. 9. v. 20 in the margent ⸬ The dragon is the Diuel the beast Antichrist or the societie wherof he is head the false-prophet either Antichrist him self or the companie of Heretikes and seducers that folovv him ` issue forth three Apoc. 3. 2 Cor. 5 3. c The hil of theaues by S. Hieroms interpretation ⸬ The citie or coÌ„monvvealth of the vvicked deuided into three partes into infidels Heretikes and euil Catholikes This citie is here called BabyloÌ„ vvhereof see the Annorat vpon the next chapter v. 5. Ier. 25 15. ⸬ The final damnation of the vvhole companie of the reprobate called here the great vvhoore c These many vvaters are many peoples v. 15. ⸬ It signifieth the short reigne of Antichrist vvho is the cheefe horne or head of the beast ⸬ Some expound it of ten smal kingdoms into which the Romane Empire shal be deuided vvhich shal al serue Antichrist both in his life and a litle after ` doe 1 Tim. 6 15. Apo. 19 16. ⸬ Not forcing or mouing any to folow Antichrist but by his iust iudgement for punishment of their sinnes permitting theÌ„ to beleeue and coÌ„sent to him The ProtestaÌ„ts here vvil needs haue BabyloÌ„ to be Rome but not in S. Peters epistle By Babylon according to al the fathers is signified partly the whole societie of the wicked partly the citie of Rome only in respect of the terrene heathenish state of them that persecuted the Church li. aduers Iudan The Church of Rome is neuer called Babylon Ro. 1. Mysterie This woman signifieth al persecutors of saincts Putting heretikes to death is not to shede the bloud of saincts The Protestants madnes in expounding the 7 hilles of Rome the Angel himself expounding it otherwise Vvhat is the eight beast The double interpretation of Babylon Apo. 14 8. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ The measure of paines damnation according to the wicked pleasures or vnlawful delites of this life which is a fore sentence for such people as turne their whole life to â—â—st and riot Es 47 8 ⸬ Kings and Marchants are most encombered dangered and drovvned in the pleasures of this vvorld vvhose vvhole life traficke is if they be not exceding vertuous to finde varietie of earthly pleasures Vvho seing once the extreme end of their ioyes and of al that made their heauen here to be turned into paines damnation eternal then shal houle vveepe to late c The Angels and al Saincts shal reioyce and laude â—od to see the wicked confounded and Gods iustice executed vpon their oppressors persecutors and this is that vvhich the Martyrs praied for chap. 6. Ier. 51. 63. ⸬ By this it seemeth cleere that the Apostle meaneth not any one citie but the vniuersal companie of the reprobate vvhich shal perish in the day of iudgement the old prophets also naming the vvhole nuÌ„ber of Gods enemies mystically Babylon as Ierem. â— 52. The Epistle for many martyrs ALLELVIA ⸬ This often repeating of Allelu-ia in times of reioycing the Church doth folow in her Seruice ⸬ At this day shal the whole Church of the elect be finally perfectly for euer ioyned vnto Christ in mariage inseparable Mat. 22 Lu. 14 ⸬ That is the feast of eternal life prepared for his spouse the Church Apoc. 22. 9. Es 63 1. c The second person in Trinitie the Sonne of the Vvord of God vvhich vvas made flesh Io. 1. Apoc. 2 27. Apo. 17 14. ⸬ Euen according to his humanitie also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen Alleluia not translated Alleluia often vsed in the Church specially in Easter time Epist ad Ian. c. 17. c. 15. It signifieth more then as the Protestants traÌ„slate it praise ye the lord â—Palse translation Amen and Alleluia should not be translated into vulgar tongues Al nations in the primitiue Church sang Amen and Alleluia The ProtestaÌ„ts profane this vvord by translating it and diminish the signification thereof Psal 136. IustificatioÌ„s are good vvorkes not as the effectes of saith iustifying but because them selues also with faith iustifie a man Beza S. Iohns adoring of the Angel explicated against the protestaÌ„ts abusing the same The ProtestaÌ„ts are reâ—elled by their ovvne reason S. Iohn erred only in the person mistaking the Angel to be Christ him self and so adoring him as God Apoc. c. 1. Esa 9 in Graco Malac. 3. S. Iohn sinned not in this adoration An other explication of this place The ProtestaÌ„ts by conference of Scriptures might finde â—eligious adoratioÌ„ of creatures Aug. de vera relig c. 55. Three points herein examined and proued by Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 5. 137. 1 Religious vvorship of creatures Dan. 6. 3 Reg. 8. Ios 7. Ps 98. 131. 2 The same is called adoration 3 Falling prostrat before the persons or things adored Gen. 18. Exod. 3. Iosue 5. Adoring of Angels Adoring of Prophets and holy persons Dan. 2. * or Iaddus 4 Reg. 4. Iudith 13. See in S. Augustine li. 20. de Ciuit. c. 7. 8. seq the exposition of this chapter ⸬ Quid in millenariâ— numero nisi ad proferandam nouam sobolem perfecta vniuersitas praesâ—ita generationis exprimâ—◠〈◊〉 hinc per 〈◊〉 dicitur It regnabunt cuÌ„ 〈◊〉 â—illâ— aâ—nis 〈◊〉 regnum sancta Ecclesia vniuersitatis perfâ—câ—ione soâ—iidatur D. Gregor li. 9. Moral c. 1. ⸬ S. Augustine thinketh that these do not signifie any certaine natioÌ„s but al that shal then be ioyned vvith the Diuel and Antichrist against the Church li. 20. de Ciuit. c. 11. See S. Hierom in Exech li. 11. Ezec. 38 14. 39 2. See S. Hierom in Exech li. 11. THE 6 VISION ⸬ They shal then be new not the substaÌ„ce but the shape chaÌ„ged 2 Pet. 3. See S. Augustine li. 20. de Ciuit. c. 14. c The bookes of mens conscieÌ„ces where it shal plainely be read vvhat euery mans life hath been Apoc. 3 5. 21 27. ⸬ Such as doe no good workes if they haue age and time to doe them are not found in the booke of life Bishops consistories iudicial power 1. Cor. 5. During a thousand yeres that is the time ofthis militant Church saints reigne vvith Christ in soule only The rest are dead and damned in soule during the same time The first resurrection of the soule only Priests some proprely so called some vnproprely 1. Pet. â— The binding and loosing of Satan explicated by S. Augustine The short reigne of Antichrist Millenarij or Chiliastâ— The Scriptures hard By S. Augustines foresaid explication is eurdently deduâ—ed against the ProtestaÌ„ts that the Churche can not erre and that the Pope can not possibly be Antichrist An inuincible demoÌ„stration Mat. 24. Lu. 18 8. The campâ— of Saincts is the Catho Church through the vvorld As novv Heretikes in particular countries so Antichrist shal persecute the Churches of al nations Vvhat is meanâ— by fire from heauen The booke of euery mans workes opened in the day of iudgement THE 5 PART The final glorificatioÌ„ of the Church Esa 63 17. 66 21. The Epistle vpon the dedication of a Church 2 Pet. 3 13. c The Church triumphant ⸬ This tabernacle is Christ according to his humanitie Es 25. 8. Apoc. 7 17. c This happie day shal make an end of al the miseries of this mortalitie ` because the Esa 43 19. Apoc. 1 8. 22 13. ⸬ He that hath the victorie against sinne in the Church militant shal haue his revvard in the triumphant c Al that commit mortal sinnes and repent not shal be damned THE 7 AND LAST VISION ⸬ The glorie of the Church triumphant c The names of the Patriarches and Apostles honorable and glorious in the triumphant Church ⸬ See S. Hierom ep 17. touching this description of the heauenly Hierusalem vvhich is the Church triuÌ„phaÌ„t teaching that these things must be taken spiritually not carâ—â—ally ⸬ Al external sacrifice which now is necessarieâ—dutie of the faithful shal then cease and therfore there shal neede no material temple Esa 60 19 Es 60 3. Esa 60 11. ⸬ None not perfectly cleaÌ„sed of their suâ—nes can enter into this heauenly Hieruselem Apo. 20 12. The state of glorified bodies ◠′ vvater of life ⸬ Christ is our tree of life in the Church by the B. Sacramé in heauen by his visible presence and influence of life euer lasting both to our bodies and soules of vvâ—oÌ„ Salomon saith The tree of life to al that apprâ—heâ—d him Prou. 3. Apo. 21. Esa 60 THE CONCLVSION Apo. 19 10. ⸬ You see it is al one to adore before the feete of the angel to adore the Angel though to adore him â—e not expressed as in the 19 chap. See the anÌ„otatioÌ„ there v. 10. c Man by Gods grace doing good workes doth increase his iustice ⸬ Heauen is the reward hire repaiment for good workes in al the Scriptures yet the aduersaries wil not see it Ro. 2 6. Apo. 21 6. 1 8. Es 55 1. The curse agaiÌ„st adding or diminishing is against Heretikes not Catholike expositours A breefe petitioÌ„ vnto IESVS Christ to come quickly as S. Iohn here speaketh and to iudge the cause of Catholikes Protestants * The Epistles omitted are taken out of the Old TestameÌ„t ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞ ☞
came into the land of Israel ✠verse 22 But hearing that Archelaus reigned in Ievvrie for Herod his father he feared to goe thither and being vvarned in sleepe retyred into the quarters of Galilee ✠verse 23 And coming he dvvelt in a citie called Nazareth that it might be fulfilled vvhich vvas sayd by the Propheres That he shal be called a Nazarite ANNOTATIONS CHAP. II. 1. Behold Our Lordes apparition or Epiphanie to these Sages being Gentils their Pilgrimage to him and in them the first homage of Gentilitie done vnto him the twelfth day after his Natiuitie and therfore is Twelfth day highly celebrated in the Catholike Churche for ioy of the calling of vs Gentils His baptisme also and first miracle are celebrated on the same day 2. Starre Christs Natiuitie depended not vpon this starre as the Priscillianists falsely surmised but the starre vpon his Natiuitie for the seruice wherof it was created Grego Ho. 10. 2. Come to adore This coming so far of deuotion to visite and adore Christ in the place of his birth was proprely a Pilgrimage to his person and warranteth the faithful in the like kind of external worship done to holy persons places and things 4. Inquired of them The high Priests were rightly consulted in quaestion of their law and religion and be they neuer so il are often forced to say the truth by priuilege of their vâ—ction as here and after they did concerning the true Messias 11. Adored him This body saith S. Chrysostom the Sages adored in the cribbe Let vs at the least imitate them thou seest him not now in the cribbe but on the altar not a woman holding him but the Priest present and the Holy Ghost powred out aboundantly vpon the sacrifice Ho. 24. in 1. Cor. Ho. 7. in Mt. Ho. de sancto Philogonio 11. Treasures These treasures are as it were the first fruites of those riches and gifts which according to the Prophecies of Dauid and Esay Gentilitie should offer to Christ and his Churche and now haue offered specially from the time of Constantine the Great As also these three Sages being principal men of their Countrie represent the whole state of Princes kings and Emperours that were according to the said Prophecies to beleeue in Christ to humble them selues to his crosse to foster enriche adorne and defend his Church Wherevpon it is also a very conuenient and agreable tradition of antiquitie and a receiued opinion among the faithful * not lacking testimonies of ancient writers and much for the honour of our Sauiour that these three also were kings to Witte either according to the state of those Countries * where the Princes were Magi and * Magi the greatest about the Prince or as we read in the Scriptures of Melchisedec king of Salem and many other kings that dwelt within a small compasse or as * Iobes three freendes are called kings These are commonly called the three kings of Colen because their bodies are there translated thither from the East Countrie their names are said to haue been Gaspar Melchior Baltasar 11. Gifts These Sages were three and their gifts three and eche one offered euerie of the three to expresse our faith of the Trinitie The Gold to signifie that he was a King the frankincense that he was God the myrrhe that he was to be buried as man Aug. ser i. de Epiph. 15. Out of Aegypt This place of the Prophete and the like in the new Testament here applied to Christ wheras in the letter it might seeme otherwise reacheth vs how to interprete the old Testament and that the principal sense is of Christ and his Churche 16. Murdered By this example we learne how great credite we owe to the Churche in Canonizing Saints and celebrating their holy daies by whose only warrant without any word of Scripture these holy Innocents haue been honoured for Martyrs and their holy day kept euer since the Apostles time although they died not voluntarily nor al perhaps circuncised and some the children of Pagans Aug. ep â—â— Orig. ho. 1. in diuersos CHAP. III. Iohn Baptist by his Eremites life by his preaching and baptisme calleth al vnto penance to prepare them to Christ 10. He preacheth to the Pharisees and Sadducees threatening to them vnles they truly doe penance reprobation here and damnation hereafter and so saluation sendeth them to Christ and his baptisme Which being far more excellent then Iohns yet Christ him self among those penitents vouchsafeth to come vnto Iohns baptisme where he hath testimonie from heauen also verse 1 AND in those dayes * cometh Iohn the Baptist preaching in the ″ desert of Ievvrie ✠verse 2 saying ″ Doe penance for the Kingdom of heauen is at hand ✠verse 3 For this is he that vvas spoken of by Esay the Prophet saying A voyce of one crying in the desert prepare ye the way of our Lord make straight his pathes ✠verse 4 And the sayd Iohn had his garment of camels heare a girdle of a skinne about his loynes and his meate was locustes vvilde honie ✠verse 5 Then vvent forth to him Hierusalem al Ievvrie and al the countrey about Iordan ✠verse 6 vvere baptized of him in Iordan ″ confessing their sinnes ✠verse 7 And seeing many of the Pharisees Sadducées coming to his baptisme he sayd to them Ye vipers brood vvho hath shevved you to flee from the vvrath to come ✠verse 8 Yeld therfore ″ fruite vvorthie of penance ✠verse 9 And delite not to say vvithin your selues vve haue Abraham to our father for I tel you that God is able of these stones to raise vp children to Abraham ✠verse 10 For novv the ″ axe is put to the roote of the trees Euery tree therefore that doth not yeld good fruite shal be cut dovvne cast into the fyre ✠verse 11 I in deede baptize you ″ in vvater vnto penance but he that shal come after me is stronger then I vvhose shoes I am not vvorthie to beare he shal baptize you in the Holy Ghost fire ✠verse 12 Whose fanne is in his hand and he shal cleane purge his ″ floore and he vvil gather his vvheate into the barne but the chaffe he vvil burne vvith vnquencheable fire ✠verse 13 Then cometh IESVS from Galilee to Iordan vnto Iohn to be baptized of him ✠verse 14 But Iohn stayed him saying I ought to be baptized of thee and comest thou to me ✠verse 15 And IESVS ansvvering sayd to him Suffer me for this time for so it becommeth vs to fulfil al iustice Then he suffered him ✠verse 16 And IESVS being baptized forthvvith came out of the vvater and loe the heauens vvere ″ opened to him and he savv the Spirit of God descending as a doue coming vpon him ✠verse 17 And behold a voyce from heauen saying This is
my beloued sonne in vvhom I am vvel pleased ANNOTATIONS CHAP. III. 1. Desert Of this word desert in Greeke eremus commeth the name Eremitages and Eremites that liue a religious and austere life in deserts and solitatie places by the example of S. Iohn Baptist whom the holy Doctors therfore call the Prince and as it were the author of such profession S. Chrys ho. 1 in Marcum ho. de Io. Baptista Hiero. ad Eustoch de eâ—stod virg Isid li. 1. c. 15 de diu off Bernardus de excel Io. Baptista Wherewith the Protestants are so offended that * they say S. Chrysostom spake rashly and vntruely And no maruel for whereas the Euangelist himself in this place maketh him a perfect paterne of penance and Eremitical life for desert or wildernes for his rough and rude apparel for abstayning from al delicate meates according to our Sauiours testimonie also of him Mt. 11 8 Luc. 7 33 they are not ashamed to peruert all with this strange commentarie that it was a desert * full of townes and villages his garment was * chamlet his meate * such as the countrey gaue and the people there vsed to make him thereby but a common man like to the rest in his maner of life cleane against Scriptures fathers 〈◊〉 reason 2. Doe penance So is the Latin word for word so readeth al antiquitie namely S. Cyprian ep 52 often and S. Augustine li. 13 Confes c. 12. and it is a very vsual speache in the New Testament specially in the preaching of S. Iohn Baptist * Christ him self and * the Apostles to signifie perfect repentance which hath not onely confession and amendment but contrition or sorow for the offense and paineful satisfaction such as S. Cyprian speaketh of in al the foresaid epistle But the Aduersaries of purpose as * namely Beza protesteth mislike that interpretation because it fauoureth Satisfaction for sinne which they cannot abide Where if they pretend the ⸬ Greeke word we send them to these places Mat. 11 21. Lu. 10 13. 1 Cor. 7 9. where it must needes signifie sorowful payneful and satisfactorie repentance we tel them also that * S. Basil a Greeke Doctor calleth the Niniuites repentance with fasting and hearecloth and ashes by the same Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And more we wil tell them in other places 8. Confessing their sinnes Iohn did prepare the way to Christ and his Sacraments not only by his baptisme but by inducing the people to confession of their sinnes Which is not to acknowledge them selues in general to be sinners but also to vtter euery man his sinnes 9. Fruite worthie He preacheth satisfaction by doing worthy fruites or workes of penance which are as S. Hierom saith in 2. Ioel fasting praying almes and the like 10. The axe Here preachers are taught to dehort from doing euil for feare of Hel and to exhort to doe good in hope of heauen which kind of preaching our Aduer doe condemne 11. In water Iohns baptisme did not remitte sinnes nor was comparable to Christs Baptisme as here it is playne and in manie other places Hiero. adu Lucifer Aug. de Bapt. cont Donat. li. 5. c. 9. 10. 11. Yet is it an article of our Adu that th one is no better then the other which they say not to extol Iohns but to derogate from Christes baptisme so far that they make it of no more valure or efficacie for remission of sinnes and grace and iustification then was Iohns thereby to mainteine their manifold heresies that Baptisme taketh not away sinnes that a man is no cleaner nor iuster by the Sacrament of Baptisme then before that it is not necessarie for children vnto saluation but it is ynough to be borne of Christian parents and such like erroneous positions wel knowen among the Caluinists 12. Floore This floore is his Church militant here in earth wherein are both good and bad here signified by corne and chaffe til the separation be made in the day of iudgement contrarie to the doctrine of the Heretikes that hold the Church to consist onely of the good 16. Opened To signifie that heauen was shut in the old law til Christ by his Passion opened it and so by his Ascension was the first that entered into it contrarie to the doctrine of the Heretikes See Hebr. 9 â— and 11 40. CHAP. IIII. Christ going into the desert â—o prepare him self before his Manifestation ouercometh the Deuils tentations 12 Beginning in Galilee as the Prophet said he should 18 he calleth foure Disciples and with his preaching and miracles draweth vnto him innumerable folowers verse 1 THEN * IESVS was ledde of the Spirit into the ″ desert to be tempted of the Deuil ✠verse 2 And vvhen he had ″ fasted fourtie daies and fourtie nightes aftervvard he vvas hungrie ✠verse 3 And the tempter approched sayd to him If thou be the sonne of God commaund that these stones be made bread ✠verse 4 Who ansvvered said It is vvritten Nor in bread alone doth man liue but in euery word that procedeth from the mouth of God ✠verse 5 Then the Deuil tooke him vp into the holy citie and set him vpon the pinnacle of the TeÌ„ple ✠verse 6 and sayd to him If thou be the sonne of God cast thy self dovvne for ″ it is vvritten That he wil giue his Angels charge of thee in their hands shal they hold thee vp lest perhaps thou knocke they foote agaynst a stone ✠verse 7 IESVS sayd to him againe It is vvritten Thou shalt not tempt the Lord thy God ✠verse 8 Againe the Deuil tooke him vp into a very high mountaine and he shevved him al the Kingdoms of the vvorld and the glorie of them ✠verse 9 and sayd to him Al these vvil I giue thee if falling dovvne thou vvilt adore me ✠verse 10 Then IESVS sayth to him Auant Satan for it is vvritten The Lord thy God shalt thou adore ″ him onely shalt thou serue ✠verse 11 Then the Deuil left him and behold Angels came and ministred to him ⊢ ✠verse 12 And * vvhen IESVS had heard that Iohn vvas deliuere vp he retyred into Galilee ✠verse 13 and leauing the citie Nazareth came dvvelt in Capharnaum a sea tovvne in the borders of Zabulon Nephthali ✠verse 14 that it might be fulfilled vvhich vvas sayd by Esay the Prophet ✠verse 15 Land of Zabulon land of Nephthali the way of the sea beyond Iordan of Galilee of the Gentils ✠verse 16 the people that sate in darknesse hath seen great light and to them that sate in a countrey of the shadow of death light is risen to them ✠verse 17 From that time IESVS began to preach and to say ″* Doe penance for the Kingdom of heauen is at hand ✠verse 18 And IESVS * vvalking by the sea
al these things shal be giuen you besides ✠verse 34 Be not careful therfore for the morovv For the morovv day shal be careful for it self sufficient for the day is the euil thereof ANNOTATIONS CHAP. VI. 1. Iustice Hereby it is playne that good werkes be iustice and that man doing them doeth iustice and is thereby iust and Iustified and not by fayth only Al which iustice of a Christian man our Sauiour here compriseth in these three workes in Almes fasting and prayers Aug. li. perf iust â— â— So that to giue almes is to doe iustice and the workes of mercie are iustice Aug. in Ps 49. v. 5. 4. Repay This repaying and rewarding of good workes in heauen often mentioned here by our Sauiour declareth that the sayd workes are meritorious and that we may doe them in respect of that reward 5. Hypocrites Hypocrisie is forbidden in al these three workes of iustice and not the doing of them openly to the glorie of God and the profite of our neighbour and our owne saluatioÌ„ for Christ before c. 5. biddeth saying Let your light so shine before men c. And in al such workes S. Gregotles rule is to be folowed The worke so to be in publike that the intention remayne in secrete Ho. 11. in Euang. c. 10. 7. Much speaking Long prayer is not forbid for Christ * him self spent whole nights in prayer and he sayth * we must pray alwayes and * the Apostle exhorteth to pray without intermission and the holy Church * from the beginning hath had her Canonical houres of prayer but idle and voluntary babling either of the heathens to their goddes or of Heretikes that by long Rhetorical prayers thinke to persuade God wheras the Collects of the Churche are most breese and most effectual See S. Augustine ep 121 c. 8 9. 10. 11. Superstantial bread By this bread so called here according to the Latin word and the Greeke we aske not only al necessarie sustenance for the body but much more al spiritual foode namely the blessed Sacrament it self which is Christ the true bread that came from heauen and the bread of life to vs that eate his bodie Cypr. de orat Do. Aug. ep 121 c. 6. 11. And therfore it is called here Supersubstantial that is the bread that passeth and excelleth al creatures Hiero. in 2. Tit. in 6. Mat. Amb. li. 5. de Sacr. 6. 4. Aug. ser 22. de verb. Do. sec Mat. S. Germanus in Theoria 12. Dettes These dettes doe signifie not only mortal sinnes but also venial as S. Augustine often teacheth and therfore euery man be he neuer so iust yet because he can not liue without venial sinnes may very truly and ought to say this prayer Aug. cont duâ—s ep Pelag. li. 1. â— 14. li. 21 de Ciuit. 6. 27. 13. Leade vs not S. Cypr. readeth Ne patiaris nos induci Suffer vs not to be led as S. Augustine noteth li. de ho. perseu c. 6. and so the holy Churche vnderstandeth it because God as S. Iames sayth tempteth no man though for our sinnes or for our probation and crowne he permitte vs to be tempted Beware then of Bezaes exposition vpon this place who according to the Caluinists opinion saith that God leadeth them into tentation into whom him self bringeth in Satan for to fill their harts so making God the author of sinne 14. If you forgeue This poynt of forgeuing our brother when we aske forgiuenesse of God our Sauiour repeateth agayne as a thing much to be considered and therfore commended in the parable also of the seruant that would not forgiue his felow seruant Mat. 18. 16. Fast He forbiddeth not open and publike fasts which in the * Scriptures were commaunded and proclamed to the people of God and the Niniuires by such fasting appeased Gods Wrath but to fast for vaine glorie and praise of men and to be desirous by the very face and looke to be taken for a faster that is forbidden and that is hypocrisie 20. Treasures in heauen Treasures layd vp in heauen must needes signifie not fayth only but plentiful almes and deedes of mercie and other good workes which God keeping as in a booke wil reward them accordingly as of the contrarie the Apostle sayth He that soweth sparingly shal reape sparingly 2. Cor. 9. 24. Two Masters Two religions God and Baal Christ and Caluin Masse and Communion the Catholike Churche and Heretical Conuenticles Let them marke this lesson of our Sauiour that thinke they may serue masters al times al religions Agayne these two masters doe signifie God and the world the sles he and the spirit iustice and sinne 25. Careful Prudent prouision is not prohibited but to much doubtfulnes and feare of Gods prouision for vs to whom we ought with patience to committe the rest when we haue done sufficiently for our part CHAP. VII In this third and last Chapter of his Sermon because we know not mens endes he biddeth vs beware of iudging 6 and neuerthelesse to take open dogges so he calleth them as they be 7 If these workes of iustice seeme to hard we must pray instantly to him that giueth them 12 In the conclusion he giueth one short rule of al iustice 13 and then he exhorteth with al vehemencie to the straite way both of the Catholike fayth 21 and also of good life because only fayth wil not suffise verse 1 IVDGE ″ not that you be not iudged ✠verse 2 For * in what iudgment you iudge you shal be iudged and in what measure you mete it shal be measured to you agayne ✠verse 3 And why seest thou the more that is in thy brothers eye and the beame that is in thine ovvne eye thou seest not ✠verse 4 Or how sayest thou to thy brother Let me cast out the more of thine eye and behold a beame is in thine owne eye ✠verse 5 Hypocrite cast out first the beame out of thine owne eye and then shalt thou see to cast out the more out of thy brothers eye ✠verse 6 Giue not that which is ″ holy to dogges neither cast ye your pearles before swine lest perhaps they treade them with their feete and turning al to teare you ✠verse 7 * Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you ✠verse 8 For ″ euery one that asketh receiueth and that seeketh findeth and to him that knocketh it shal be opened ✠verse 9 Or vvhat man is there of you vvhom if his childe shal aske bread vvil he reach him a stone ✠verse 10 Or if he shal aske him fish vvil he reach him a serpent ✠verse 11 If you then being naught knovv hovv to giue good giftes to your children hovv much more vvil your father vvhich is in heauen giue good things to them that aske him ✠verse 12 Al
By the often fasting of his disciples we may easely gather that he appointed them a prescript maner of fasting as it is certaine he taught them a forme of prayer Lu. 5. and 11. 17. New wine By this new wine he doth playnly here signifie fasting and the straiter kind of life by the old bottels them that can not away therewith 19. Twelue yeres This woman a Gentil had her disease twelue yeres and the Gouerners daughter a Iewe which is here raysed to life was twelue yeres old Luc. 8. Marke then the allegorie hereof in the Iewes and Gentils As that woman fel sicke when the wenche was borne so the Gentils went their owne wayes into idolatrie when the Iewes in Abraham beleeued Agayne as Christ here went to rayse the wenche and by the way the woman was first healed and then the wenche reuiued so Christ came to the Iewes but the Gentils beleeued first and were saued and in the end the Iewes shal beleeue also Hiero. in Mat. 21. Touche only Not only Christes wordes but his garment and touche thereof or any thing to him belonging might doe and did miracles force proceding from his holy person to them Yea this woman returning home * set vp an Image of Christ for memorie of this benefite and the hemme of the same Image did also miracles This image Iulâ—an the Apostata threwe downe and set vp his owne in steede therof which was immediatly destroyed by fyre from heauen But the image of Christ broken in peeces by the heathen the Christians afterward gathering the peeces together placed it in the Churche where it was as Sozomenus writeth vnto his time 2â— Do you beleeue that I can We see here that to the corporal healing of these men he requireth onely this faith that he is able Which faith is not sufficient to iustifie them How then doe the Heretikes by this and the like places pleade for their onely iustifying faith See the Annot. Mar. 5 36. 3â— Pray therfore Therfore doth the Churche pray and fast in the Imber dayes when holy Orders are geuen that is when workemen are prepared to be sent into the haruest See Act. 1â— â— CHAP. X. He giueth to the Tvvelue the povver of Miracles and so sendeth them to the lost sheepe of the lovves 5 vvith instructions accordingly to and by occasion of the sending foretelleth of the persecutions after his Ascension arming them and al other against the same 40 and also exhorting the people to harbour his seruants in such times of persecution verse 1 AND hauing called his tvvelue Disciples together * he gaue them ″ povver ouer vncleane spirites that they should cast them out and should cure al maner of disease and al maner of infirmitie ✠verse 2 And the names of the tvvelue Apostles be these the ″first Simon vvho is called Peter and Andrevv his brother ✠verse 3 Iames of Zebedee and Iohn his brother Philip and Barthlemevv Thomas and Matthevv the publican and Iames of Alphaeus Thaddaeus ✠verse 4 Simon Cananaeus and Iudas Iscariote vvho also betrayed him ✠verse 5 These tvvelue did IESVS send commaunding them saying Into the vvay of the Gentiles goe ye not and into the cities of the Samaritans enter ye not ✠verse 6 but goe rather to the sheepe that are perished of the house of Israel ✠verse 7 And going preache saying That the kingdom of heaueÌ„ is at hand ✠verse 8 Cure the sicke raise the dead cleanse the lepers cast out diuels gratis you haue receiued gratis giue ye ✠verse 9 Do not ″ possesse gold nor siluer nor money in your purses ✠verse 10 not a skrippe for the vvay neither two coates neither shoes neither rodde for the vvorkeman is vvorthie of his meate ✠verse 11 And into vvhatsoeuer citie or tovvne you shal enter inquire vvho in it is vvorthie and there tarie til you goe forth ✠verse 12 And vvhen ye enter into the house salute it saying ″ Peace be to this house ✠verse 13 And if so be that house be vvorthie your peace shal come vpon it but if it be not vvorthie your peace shal returne to you ✠verse 14 And vvhosoeuer shal not receiue you nor heare your vvordes going forth out of the house or the citie ″ shake of the dust from your feete ✠verse 15 Amen I say to you it shal be ″ more tolerable for the land of the Sodomites and Gomorrheans in the day of iudgement then for that citie ✠verse 16 Behold I send you as sheepe in the middes of vvolues Be ye therfore vvise as serpents and simple as dooues ✠verse 17 And take heede of men For they vvil deliuer you vp in Councels and in their synagogs they vvil scourge you ✠verse 18 And to Presidents and ″ to Kings shal you be ledde for my sake in testimonie to them and the Gentiles ✠verse 19 But vvhen they shal deliuer you vp * take no thought hovv or vvhat to speakeâ— for ″ it shal be giuen you in that houre vvhat to speake ✠verse 20 For it is not you that speake but the spirit of your father that speaketh in you ✠verse 21 * The brother also shal deliuer vp the brother to death and the father the sonne and the children shal rise vp agaynst the parents and shal vvorke their death ✠verse 22 and you shal be odious to al men for my name but he that shal perseuêre vnto the end he shal be saued ⊢ ✠verse 23 And vvhen they shal persecute you in this citie flee into an other Amen I say to you you shal not finish al the cities of Israel til the sonne of man come ✠verse 24 * The Disciple is not aboue the maister nor the seruant aboue his lord ✠verse 25 It suffiseth the disciple that he be as his maister and the seruaÌ„t as his lord If they haue called the goodmaÌ„ of the house Beelzebub ″ hovv much more them of his houshold ✠verse 26 Therfore feare ye not them For nothing is hid that shal not be reuealed and secrete that shal not be knovven ✠verse 27 That vvhich I speake to you in the darke speake ye in the light and that vvhich you heare in the eare preache ye vpon the house â—oppes ✠verse 28 And feare ye not them that kil the body and are not able to kil the soul but rather feare him that can destroy both soul and body into hel ⊢ ✠verse 29 Are not tvvo sparovves sold for a faâ—thing and not one of them shal fall vpon the ground vvithout your father ✠verse 30 But your very heares of the head are al numbered ✠verse 31 Feare not therfore better are you then many sparovves ✠verse 32 * Euery one therfore that shal ″ confesse me before men I also vvil confesse him before my father vvhich is in heauen ✠verse 33 But
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
yet here caÌ„not cast theÌ„ out But as for haeretikes they can neuer doe it nor any other true miracle to confirme their false saith 20. Faith as mustard seed This is the Catholike faith by which only al miracles are wrought yet not of euery one that hath the Catholike faith but of such as haue a great and forcible faith and withal the gift of miracles These are able as here wee see by Christes warrant not only to doe other wonderful miracles here signified by this one but also this very same that is to moue mountaines in deede as S. Paul also presupposeth and S. Hierom affirmeth and Ecclesiastical histories namely telleth of Gregorius Neocaesariensnis that he moued a mountaine to make roome for the foundation of a Church called therfore and for other his wonderful miracles Thaumaturgus And yet faithlesse Heretikes laugh at al such things and beleue them not 21. Prayer aud fasting The force of fasting and praying whereby also we may see that the holy Churche in Exorcismes doeth according to the Scriptures When shee vseth beside the name of IESVS many prayers and much fasting to driue out Deuils because these also are here required beside faith 26. The Children fres Though Christ to auoid scandal payed tribute yet in deede he sheweth that both him self ought to be free from such payments as being the kings sonne aswel by his eternal birth of God the Father as temporal of Dauid and also his Apostles as being of his familie and in them their successors the whole Clergie who are called in Scripture the lotte and portion of our Lord. which exemption and priuilege being grounded vpon the very law of nature it self and therfore practised euen among the Heathen Gen. 42 27. good Christian Princes haue confirmed and ratified by their lawes in the honour of Christ whose ministers they are and as it were the kings sonnes as S. Hierom declareth playnly in these wordes We for his honour pay not tributes and as the Kings sonnes are free from such payments Hiero. vpon this place 27. Me and thee A great mysterie in that he payed not only for him self but for Peter bearing the Person of the Churche and in whom as the cheefe the rest were conteyned Aug. q. exno Test q. â—5 to 4. CHAP. XVIII To his Disciples he preacheth against ambition the mother of Schisme 7 foretelling both the author vvhosoeuer he be and also his folovvers of their vvo to come 〈◊〉 and shevving on the contrary side hovv precious Christian soules are to their Angels to the Sonne of man and to his Father 15 charging vs therfore to forgiue our brethren vvhen also vve haue iust cause against them be it neuer so often and to labour their saluation by al meanes possible verse 1 AT that houre the Disciples came to IESVS saying ″ Who thinkest thou is the greater in the kingdom of heauen ✠verse 2 And IESVS calling vnto him a litle childe set him in the middes of them ✠verse 3 and said Amen I say to you vnles you be conuerted and become as litle children you shal not enter into the kingdom of heauen ✠verse 4 Whosoeuer therfore shal humble him self as this litle childe he is the greater in the kingdom of heaueÌ„ ✠verse 5 And he that shal receiue one such litle childe in my name receiueth me ✠verse 6 And * he that shal scandalize one of these litle ones that beleeue in me it is expedient for him that a milstone be hanged about his necke and that he be drovvned in the depth of the sea ✠verse 7 Vvo be to the vvorld for scandals for it is necessary that scandals do come but neuerthelesse vvo to that man by vvhom the scandall commeth ✠verse 8 And * if thy ″ hand or thy foote scandalize thee cut it of and cast it from thee It is good for thee to goe in to life maimed or lame rather then hauing tvvo hands or tvvo feete to be cast into euerlasting fire ✠verse 9 And if thine eye scandalize thee plucke him out and cast him from thee It is good for thee hauing one eye to enter into life rather then hauing tvvo eyes to be cast into the hel of fire ✠verse 10 See that you despise not one of these litle ones for I say to you that ″ their Angels in heauen alvvaies do see the face of my father vvhich is in heauen ✠verse 11 For * the Sonne of man is come to saue that vvhich vvas perished ✠verse 12 * Hovv thinke you If a man haue an hundred sheepe and one of them shal goe astray doth he not leaue ninetie nine in the mountaines and goeth to seeke that which is straied ✠verse 13 And if it chaunce that he finde it amen I say to you that he reioyceth more fore that then for the ninetie nine that vvent not astray ✠verse 14 Euen so it is not the vvil of your father vvhich is in heauen that one perish of these litle ones ✠verse 15 But * if thy brother shal offend against thee goe and rebuke him betvvene thee and him alone If he shal heare thee thou shalt gaine thy brother ✠verse 16 and if he vvil not heare thee ioyne vvith thee besides one or tvvo that in the mouth of * tvvo or three vvitnesses euery vvord may stand ✠verse 17 And if he vvil not heare them tel the Church And if he vvil not heare the Church let him be to thee as ″ the heathen and the Publican ✠verse 18 Amen I say to you whatsoeuer you ″ shal binde vpon earth shal be bound also in heauen and vvhatsoeuer you ″ shal loose vpon earth shal be loosed also in heauen ✠verse 19 Againe I say to you that if tvvo of you shal consent vpon earth concerning euery thing vvhatsoeuer they shal aske it shal be done to them of my father vvhich is in heauen ✠verse 20 For vvhere there be tvvo or three gathered in my name there am I ″ in the mindes of them ✠verse 21 Then came Peter vnto him and said * Lord how often shal my brother offend against me and I forgiue him vntil seuentimes ✠verse 22 IESVS said to him I say not to thee * vntil seuen times but vntil ″ seuentie times seuen times ⊢ ✠verse 23 Therfore is the kingdom of heauen likened to a man being a king that vvould make an account vvith his seruants ✠verse 24 And vvhen he began to make the account there vvas one presented vnto him that ovved him ten thousand talents ✠verse 25 And hauing not vvhence to repay it his lord commaunded that he should be sold and his wife and children and all that he had and it to be repayed ✠verse 26 But that seruant falling dovvne besought him saying Haue patience tovvard me and I vvil repay thee
24 But in those daies after that tribulation * the sunne shal be darkened and the moone shal not giue her light ✠verse 25 and the starres of heauen shal be falling dovvne and the povvers that are in heauen shal be moued ✠verse 26 And then they shal see the * Sonne of man comming in the cloudes vvith much povver and glorie ✠verse 27 And then shal he send his Angels and shal gather together his elect from the foure vvindes from the vttermost part of the earth to the vttermost part of heauen ✠verse 28 And of the figtree learne ye a parable Vvhen novv the bought thereof is tender and the leaues come forth you knovv that sommer is very nigh ✠verse 29 so you also vvhen you shal see these things come to passe knovv ye that it is very nigh at the doores ✠verse 30 Amen I say to you that this generation shal not passe vntil al these things be done ✠verse 31 Heauen and earth shal passe but my vvordes shal not passe ✠verse 32 But of that day or houre no man knovveth neither the Angels in heauen nor the Sonne but the Father ✠verse 33 Take heede vvatch and pray for you knovv not vvhen the time is ✠verse 34 Euen as a man vvho being gone into a strange countrie left his house and gaue his seruants authoritie * ouer ech vvorke and commaunded the porter to vvatch ✠verse 35 Vvatch ye therfore for you knovv not vvhen the lord of the house commeth at euen or at midnight or at the cocke crovving or in the morning ✠verse 36 lest comming vpon a soden he finde you sleeping ✠verse 37 And that vvhich I say to you I say to al Vvatch ⊢ ANNOTATIONS CHAP. XIII 4. When shal these things be The miseries which did fall before the destruction of the Temple and citie of Hierusalem were a resemblance of the extreme calamitie that shal befall before the later day at the time of Antichrist wherevpon Christs speaketh indifferently of both 6. I am he As before destruction of Hierusalem diuerse Seducers arose and called them selues Christes promising the people deliuerance from the feares and dangers they were in of forraine souldiars so shal there come many towards the end of the world and make them selues Christes and Authors of Sectes and shal gaiue many Disciples as in plaine wordes foloweth in this chapter v. 22. There shal rise vp False-Christs and False-Prophets c. 14. The abomination of desolation No heresie doth so properly and purposely tend to this abomination of desolation * which by Antichrist shal be atchieued as this Caluinisme which taketh away with other Sacraments and external worship of God the very sacrifice of Christes Body and bloud Which being taken away as S. Cyprian saith no religion can remaine 22. Signes and Wonders Fasle-Christes and False-Prophets be seducers who in the later day by the power of the diuel shal seeme to worke wonders and yet men must not beleeue them Much lesse these which for their false faith can not shew so much as one false miracle CHAP. XIIII Iudas by occasion of Marie Magdalens ointment doth sel him to the Councel of the Ievves 12 After the Paschal lambe he giueth them the bread of life Io. 6. in a mystical sacrifice or separation of his bodie and bloud 27 and that night is after his prayer 43 taken of thee levves men Iudas being their Captaine is forsaken of the other eleuen for feare 53 is falsly accused and impiously condemned of the Ievves Councel 65 and shamefully abused of them 66 and thrise denied of Peter Al euen as the Scriptures and him self had often foretold verse 1 AND the Pasche vvas and the Azymes after tvvo daies and the cheefe Priests and the Scribes sought hovv they might by some vvile lay hands on him and kil him ✠verse 2 For they said Not on the festiual day lest there might be a tumult of the people ✠verse 3 And * vvhen he vvas at Bethania in the house of Simon the Leper and sate at meate there came a vvoman hauing an alabaster boxe of ointment of pretious spike-narde and breaking the alabaster-boxe she povvred it out vpon his head ✠verse 4 But there vvere certaine that had indignation vvithin them selues and said Vvhereto is ″ this vvast of the ointment made ✠verse 5 For this ointment might haue been sold for more then three hundred pence and giuen to the poore And they murmured against her ✠verse 6 But IESVS said ″ Let her alone vvhy do you molest her she hath vvrought a good vvorke vpon me ✠verse 7 for the poore you haue alvvaies vvith you and vvhen you vvil you may doe them good but me you haue not alvvaies ✠verse 8 That vvhich she had she hath done she hath preuented to anoint my body to the burial ✠verse 9 Amen I say to you Vvheresoeuer this Gospel shal be preached in the vvhole vvorld that also vvhich she hath done shal be told for a memorie for her ✠verse 10 And * Iudas Iscariote one of the Tvvelue vvent his vvay to the cheefe Priests for to betray him to them ✠verse 11 Vvho hearing it vvere glad and they promised him that they vvould giue him money And he sought hovv he might betray him conueniently ✠verse 12 And * the first day of the Azymes vvhen they sacrificed the Pasche the Disciples say to him Vvither vvilt thou that vve goe and prepare for thee to eate the Pasche ✠verse 13 And he sendeth tvvo of his Disciples and saith to them Goe ye into the citie and there shal meete you a man carying a pitcher of vvater folovv him ✠verse 14 and vvhithersoeuer he entreth say to the maister of the house that the Maister saith Vvhere is my refectorie vvhere I may eate the Pasche vvith my Disciples ✠verse 15 And he vvil shevv you a great chamber adorned and there prepare for vs. ✠verse 16 And his Disciples vvent their vvaies and came into the citie and they found as he had told them and they prepared the Pasche ✠verse 17 And * vvhen euen vvas come he commeth vvith the Tvvelue ✠verse 18 And vvhen they vvere sitting at the table and eating IESVS said Amen I say to you that one of you shal betray me he that eateth vvith me ✠verse 19 But they began to be sad and to say to him seuerally Is it I ✠verse 20 Vvho said to them One of the Tvvelue he that dippeth vvith me his hand in the dish ✠verse 21 and the Sonne of man in deede goeth * as it is vvritten of him but vvo to that man by vvhom the Sonne of man shal be betrayed it vvere good for him if that man had not been borne ✠verse 22 And * vvhiles they vvere eating IESVS tooke ″ bread and
and grace that ensued by CHRIST IESVS Note also that as then in Circuncision so novv in Baptisme vvhich ansvvereth therevnto names are giuen And as vve see here and in al the old Testament great respect was had of names so we must beware of strange profane and secular names now a daies to common and rather according to the * Catechisme of the holy Councel of Trent take names of Saincts and holy men that may put vs in minde of their vertues 75. Iustice before him Here also we see that we may haue true iustice not only in the sight of men or by the imputation of God but in deede before him and in his sight and that the comming of Christ vvas to giue men such iustice 78. The orient Maruel not if Heretikes controule the old authentical translation as though it differed froÌ„ the greeke vvhereas here they make much a doe to coÌ„troule not only al the greeke interpreters of the old testament but also S. Luke him self for the vvord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as differing from the Hebrevv CHAP. II. The Natiuitie of Christ 8 and manifestation thereof to the Shepheards by an Angel and by them to others 21 His Circuncision 22 His Presentation together with Simeons as also Annes attestation and prophecying of his Passion of the Iewes reprobation and of the Gentils illumination 41 His annual ascending to Hierusalem with his parents to whom he was subiect and his fulnes of wisedom shewed among the Doctors at twelue yeres of his age verse 1 AND it came to passe in those daies there came forth an edict from Caesar Augustus that the vvhole vvorld should be enrolled ✠verse 2 This first enrolling vvas made by the President of Syria Cyrinus ✠verse 3 And al vvent to be enrolled euery one into his ovvne citie ✠verse 4 And Ioseph also vvent vp from Galilee out of the citie of Nazareth into Ievvrie to the citie of Dauid that is called Bethâ—lehem for-because he vvas of the house and familie of Dauid ✠verse 5 to be enrolled vvith MARIE his despoused vvife that vvas vvith childe ✠verse 6 And it came to passe vvhen they vvere there her daies vvere fully come that she should be deliuered ✠verse 7 And she brought forth her first begotten sonne and svvadled him in clothes and laid him dovvne in a manger because there vvas not place for them in the inne ✠verse 8 And there vvere in the same countrie shepheards vvatching and keeping the night vvatches ouer their flocke ✠verse 9 And behold an Angel of our Lord stood beside them and the brightnes of God did shine round about them and they feared vvith a great feare ✠verse 10 And the angel said to them Feare not for behold I euangelize to you great ioy that shal be to al the people ✠verse 11 because this day is borne to you a SAVIOVR vvhich is Christ our Lord in the citie of Dauid ✠verse 12 And this shal be a signe to you You shal finde the infant svvadled in clothes and laid in a manger ✠verse 13 And sodenly there vvas vvith the Angel a multitude of the heauenly armie praising God and saying ✠verse 14 Glorie in the highest to God and in earth peace to â—men of good vvil ⊢ ✠verse 15 And it came to passe after the Angels departed from them into heauen the shepheards spake one to an other Let vs goe ouer to Bethlehem and let vs see this vvord that is done vvhich our Lord hath shevved to vs. ✠verse 16 And they came vvith speede and they found MARIE and Ioseph and the infant laid in the manger ✠verse 17 And seeing it they vnderstood of the vvord that had been spoken to them concerning this childe ✠verse 18 And al that heard did maruel and concerning those things that vvere reported to them by the shepheards ✠verse 19 But MARIE ″ kept al these vvordes conferring them in her hart ✠verse 20 And the shepheards returned glorifying and praysing God in al things that they had heard and seen as it vvas said to them ⊢ ✠verse 21 And * after eight daies vvere expired that the childe should be circuncised his name vvas called IESVS vvhich vvas * called by the Angel before that he vvas conceiued in the vvombe ⊢ ✠verse 22 And after the daies vvere fully ended of her purification * according to the lavv of Moyses they caried him into Hierusalem to present him to our Lord ✠verse 23 as it is vvritten in the lavv of our Lord That euery male opening the matrice shal be called holy to the Lord. ✠verse 24 and to giue a sacrifice * according as it is vvritten in the lavv of our Lord a paire of turtles or tvvo yong pigeons ✠verse 25 And behold there vvas a man in Hierusalem named Simeon and this man vvas iust and religious expecting the consolation of Israel and the Holy Ghost vvas in him ✠verse 26 And he had receiued an ansvver of the Holy Ghost that he should not see death vnles he savv first the CHRIST of our Lord. ✠verse 27 And he came in spirit into the temple And vvhen his parents brought in the childe IESVS to doe according to the custome of the Lavv for him ✠verse 28 he also tooke him into his armes and blessed God and said ✠verse 29 NOW THOV doest dimisse thy seruant O Lord according to thy vvord in peace ✠verse 30 Because mine eies haue seen thy SALVATION ✠verse 31 Vvhich thou hast prepared before the face of al peoples ✠verse 32 A light to the reuelation of the Gentils and the glorie of thy people Israel ⊢ ✠verse 33 And his father and mother vvere marueling vpon those things vvhich vvere spoken concerning him ✠verse 34 And Simeon blessed them and said to MARIE his mother Behold this is set ″ vnto the ruine and vnto the resurrection of many in Israel and for a signe vvhich shal be contradicted ✠verse 35 and thine ovvne soule shal a svvord pearce that out of many hartes cogitations may be reuealed ✠verse 36 And there vvas Anne a prophetisse the daughter of Phanuel of the tribe of Aser she vvas farre striken in daies and had liued vvith her husband seuen yeres from her virginitie ✠verse 37 And she vvas ″ a vvidovv vntil eightie and foure yeres vvho departed not from the temple ″ by fastings and praiers seruing night and day ✠verse 38 And she at the same houre sodenly comming in confessed to our Lord and spake of him to al that expected the redemption of Israel ✠verse 39 And after they had vvholy done al things according to the lavv of our Lord they returned into Galilee into their citie Nazareth ✠verse 40 And the childe grevv and vvaxed strong ' ful of vvisedom and the grace of God vvas in him âœ
they vvere his cosins either the sonnes of Iosephs brother or as the more receiued opinion is the sonnes of our Ladies sister called Marie of Iames which Iames therfore is also called the brother of our Lord. 55. Her spirit returned This returning of the soules againe into the bodies of them whom CHRIST and his Apostles raised from death specially Lazarus who had been dead foure daies doth euidently proue a third place against our aduersaries that say euery one goeth straight to Heauen or to Hel. â—or it can not be thought that they vvere called from the one or the other and therfore from some third place CHAP. IX His Twelue also now preaching euery where and working miracles 6 Herod and al do wonder much 10 After vvhich he taketh them and goeth into the vvildernesse Where he cureth and teacheth feeding 5000 vvith fiue leaues 18 Peter confessing him to be Christ 21 he on the other side foretelleth his Passion and that al must in time of persecution folovv him therein â—7 Vvherevnto to encourage vs the more 27 he giueth in his Transfiguration a sight of the glorie vvhich is the revvard of suffering â—7 The next day he casteth out a diuel vvhich his Disciples could not 43 Vvhom amiddes these vvonders he fore vvarneth againe of his scandalous Passion 49 And to cure their ambition he telleth them that the most humble he esteemeth most 49 bidding them also not to prohibit any that is not against them 51 Yea and tovvard such as be against them Schismatically to shevv mildnes for al that 57 Of folowing him three examples verse 1 AND calling together the tvvelue Apostles he gaue them vertue and povver ouer al deuils and to cure maladies ✠verse 2 And he sent them to preach the kingdom of God and to heale the sicke ✠verse 3 And he said to them Take nothing for the vvay neither rod nor skippe nor bread nor money neither haue tvvo coates ✠verse 4 And into vvhatsoeuer house you enter tarie there and thence doe not depart ✠And vvhosoever shal not receiue you going forth out of that citie shake of the dust also of your feete for a testimonie vpon them ✠verse 6 And going forth they vvent a circuite from tovvne to tovvne euangelizing and curing euery vvhere ⊢ ✠verse 7 And * Herod the Tetrarch heard al things that vvere done by him and he staggered because it vvas said of some That Iohn vvas risen from the dead ✠verse 8 but of other some That Elias hath appeared and of others that a Prophet one of the old ones vvas risen ✠verse 9 And Herod said Iohn I haue beheaded but vvho is this of vvhom I heare such things And he sought for to see him ✠verse 10 And * the Apostles being returned reported to him vvhatsoeuer they did and taking them he retired apart into a desert place vvhich belongeth to Beth-saida ✠verse 11 which the multitudes vnderstaÌ„ding folovved him he receiued them and spake to them of the kingdom of God and them that had neede of cure he healed ✠verse 12 And the day began to dravv tovvards an end And the Tvvelue comming neere said to him Dimisse the multitudes that going into tovvnes and villages here about they may haue lodging and finde meates because here vve are in a desert place ✠verse 13 And he said to them Giue you them to eate But they said we haue no more but fiue loaues and tvvo fishes vnles perhaps vve should goe and bie meates for al this multitude ✠verse 14 And there vvere men almost fiue thousand And he said to his disciples Make them sit dovvne by companies fiftie and fiftie ✠verse 15 And so they did And they made al sit dovvne ✠verse 16 And taking the fiue loaues and the tvvo fishes he looked vp vnto heauen and blessed them and he brake and distributed to his disciples for to set before the multitudes ✠verse 17 And they did al eate and had their fill And there vvas taken vp that vvhich remained to them tvvelue baskets of fragments ✠verse 18 * And it came to passe vvhen he vvas alone praying his disciples also vvere vvith him and he asked them saying Vvhom doe the multitudes say that I am ✠verse 19 But they ansvvered and said Iohn the Baptist and some Elias but some that one of the Prophets before time is risen ✠verse 20 And he said to theÌ„ But vvhom say ye that I am Simon Peter ansvvering said The CHRIST of God ✠verse 21 But he rebukiÌ„g them coÌ„maunded that they should tell this to no man ✠verse 22 saying That the sonne of man must suffer many things and be reiected of the Auncients and cheefe Priests and Scribes and be killed and the third day rise againe ✠verse 23 And he said to al If any man vvil come after me let him denie him self and take vp his crosse daily and folovv me ✠verse 24 For he that vvil saue his life shal lose it for he that shal lose his life for my sake shal saue it ✠verse 25 for vvhat profit hath a man if he gaine the vvhole vvorld and lose him self and cast avvay him self ✠verse 26 For he that shal be ashamed of me and of my vvordes him the Sonne of man shal be ashamed of vvhen he shal come in his maiestie and his fathers and of the holy Angels ✠verse 27 And I say to you assuredly There be some standing here that shal not rast death ″ til they see the kingdom of God ✠verse 28 * And it came to passe after these vvordes almost eight daies and he tooke Peter and Iames and Iohn and vvent into a mountaine to pray ✠verse 29 And vvhiles he prayed the shape of his countenance vvas altered and his raiment vvhite and glistering ✠verse 30 And behold tvvo men talked vvith him And they vvere Moyses and Elias ✠verse 31 appearing in maiestie And they told his decease that he should accomplish in Hierusalem ✠verse 32 But Peter and they that vvere vvith him vvere heauie vvith sleepe And avvaking they savv his maiestie and the tvvo men that stoode vvith him ✠verse 33 And it came to passe vvhen they departed from him Peter said to IESVS Maister 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 not knovving vvhat he said ✠verse 34 And as he spake these things there came a cloud and ouershadovved them and they feared vvhen they entered into the cloude ✠verse 35 * And a voice vvas made out of the cloude saying This is my beloued sonne heare him ✠verse 36 And vvhiles the voice vvas made IESVS vvas found alone And they held their peace and told no man in those daies any of these things vvhich they had seen ✠verse 37
* And it came to passe the day folovving vvhen they came dovvne from the mountaine there mette him a great multitude ✠verse 38 And behold a man of the multitude cried out saying Maister I beseeche thee looke vpō my sonne because he is mine only one ✠verse 39 and loe the spirit taketh him and he sodenly crieth and he dasheth him and teareth him that he fometh and vvith much a doe departeth renting him ✠verse 40 And I desired thy disciples to cast him out and they could not ✠verse 41 And IESVS ansvvering said O faithles and peruerse generation hovv long shal I be vvith you and suffer you bring hither thy sonne ✠verse 42 And vvhen he came to him the deuil dashed and tore him And IESVS rebuked the vncleane spirit and healed the lad and rendred him to his father ✠verse 43 And al vvere astonied at the might of God and al merueiling at al things that he did he said to his disciples ✠verse 44 Lay you in your hartes these vvordes for it shal come to passe that the Sonne of man shal be deliuered into the hands of men ✠verse 45 But they did not knovv this vvord and it vvas couered before them that they perceiued it not And they vvere afraid to aske him of this vvord ✠verse 46 * And there entred a cogitation into them vvhich of them should be greater ✠verse 47 But IESVS seeing the cogitations of their hart tooke a childe and set him by him ✠verse 48 and said to them whosoeuer receiueth this childe in my name receiueth me and vvhosoeuer receiueth me receiueth him that sent me For he that is the lesser among you al he is the greater ✠verse 49 * And Iohn ansvvering said Maister vve savv a certaine man casting out deuils in thy name and vve prohibited him because he folovveth not vvith vs. ✠verse 50 And IESVS said to him Prohibit not for he that is not against you is for you ✠verse 51 And it came to passe vvhiles the daies of his assumption vvere accōplishing and he fixed his face to goe into Hierusalem ✠verse 52 And he sent messengers before his face and going they entred into a citie of the Samaritans to prepare for him ✠verse 53 And they receiued him not because his ″ face vvas to goe to Hierusalem ✠verse 54 And vvhen his disciples Iames and Iohn had seen it they said Lord vvilt thou vve say that fire come dovvne from heauen and consume them ' ✠verse 55 And turning ″ he rebuked them saying You knovv not of vvhat spirit you are ✠verse 56 The sonne of man came not to destroy soules but to saue And they vvent into an other tovvne ✠verse 57 And it came to passe as they vvalked in the vvay a certaine man said to him * I vvil folovv thee vvhithersoeuer thou goest ✠verse 58 IESVS said to him The foxes haue holes and the foules of the aire nestes but the sonne of man hath not vvhere to repose his head ✠verse 59 But he said to an other Folovv me And he said Lord permit me first to goe and to burie my father ✠verse 60 And IESVS said to him Let the dead burie their dead but goe thou set forth the kingdom of God ✠verse 61 And an other said I vvil folovv thee Lord but permit me first to take my leaue of them that are at home ✠verse 62 IESVS said to him ″ No man putting his hand to the plough and looking backe is apt for the kingdom of God ANNOTATIONS CHAP. IX 27. Til they see To the Apostles that had to preach the kingdom of God and to suffer so much miserie for the same in this vvorld he vvil shevv his glorie and giue them a tast of his owne ioyful state and of his Saincts in heauen calling thither Moyses and Elias that the Lavv and Prophets might be vvitnesses of the same See the annotation vpon S. Matthevv c. 17 2. 53. Face to goe to Hierusalem The Samaritans vvere Schismatikes from the Ievves and had a Schismatical temple in mount Garîzim of purpose to dravv men thither from Gods temple in Hierusalem vvhere only vvas the true and as it vvere the Catholike seruice and Sacrifice vnto God Therfore they did not gladly receiue our Sauiour because they perceiued he vvas going to Hierusalem 53. He rebuked them Not iustice nor al rigorous punishment of sinners is here forbidden not Elias fact reprehēded nor the Church or Christian Princes blamed for putting Heretikes to death but that none of these should be done for desire of our particular reuenge or vvithout discretion regard of their amendement and example to others Therfore S. Peter vsed his povver vpon Ananias and Sapphira vvhen he strooke them both dovvne to death for defrauding the Church 62. No man looking backe It is a dangerous temptation for a man that hath lost or left his goods for Christ to looke much backe at them and to remember vvith delight the pleasures and eases of this vvorld for it breedeth in him discontentment of the troubles and crosses that are incident to the state of such as fully folovv Christ In vvhich case a man should euer looke forvvard tovvards heauen and neuer backevvard to the vvorld CHAP. X. He sendeth yet 72 moe to preach to the Iewes with power also of miracles 13 crying w◠to the cities impenitent 17 At their returne he agniseth the great power he gaue them but yet teacheth them not to be proud thereof 21 and praiseth God for his grace 23 his Church also for her happy state 2◠To one of the Scribes he sheweth that the loue of God and of his neighbour wil bring him to life euerlasting 29 teaching him by the parable of the Samaritane to take euery one for his neighbour that needeth his charitie 38 To Martha he sheweth that Maries Contemplatius life is the better verse 1 AND after this our Lord designed also other seuentie tvvo and he sent them tvvo and tvvo before his face into euery citie and place vvhither him self vvould come ✠verse 2 And he said to them The haruest truely is much but the vvorkemen fevv Desire therfore the lord of the haruest that he send vvorkemen into his haruest ✠verse 3 Goe behold I send you as lambes among vvolues ✠verse 4 Carie not purse not skrip nor shoes and salute no body by the vvay ✠verse 5 Into vvhatsoeuer house you enter first say Peace to this house ✠verse 6 and if the sonne of peace be there your peace shal rest vpon him but if not it shal returne to you ✠verse 7 And in the same house tarie you eating and drinking such things as they haue * For the vvorkeman is vvorthie of his hire Remoue not from house to house ✠verse 8 And into vvhat citie soeuer you enter
oile and vvine his Sacraments the host the priests his ministers Vvhereby is signified that the Lavv could not recouer the spiritual life of mankind from the death of sinne that is iustifie man but Christ onely vvho by his passion and the grace and vertue thereof ministred in and by his Sacraments iustifieth and increaseth the iustice of man healing and abling free-vvil to doe al good vvorkes 42. Marie the best part Tvvo notable exaÌ„ples one of the life Actiue in Martha the other of the life ConteÌ„platiue in Marieâ— representing vnto vs that in holy Church there should be alvvaies some to serue God in both these seueral sorts The life conteÌ„platiue is here preferred before the actiue the Religious of both sexes are of that more excellent state and therfore our Protestants haue wholy abandoned them out of their common wealth which the true Church neuer wanted But to say truth they haue neither Martha nor Marie our Lord geue them grace to see their miserie If ours were not answerable to their profession or were degenerated why haue they no new ones if our Churches Votaries vowed vnlawful things Chastitie Pouertie Obedience Pilgrimage what other Votaries or lawful vowes haue they For to offer voluntarily by vow besides the keeping of Gods commaundements wherevnto we are bound by precept and promise in our Baptisme our soules bodies goods or any other acceptable thing to God is an acte of soueraine worship belonging to God onely and there was neuer true religion without such vowes and Votaries If there be none in their whole Church that professe contemplation or that vow any thing at al to God voluntarily neither in their bodies nor in their goods God and the world knovv they haue no Church nor religion at al. CHAP. XI He teacheth a forme of prayer â— and exhorteth to pray instantly 11 assuring that so God wil giue vs good things 14 The Iewes blaspheming his casting out of Diuels and asking for a miracle from heauen 17 he defendeth his doing 〈◊〉 foretelling also the Diuels expulsion by him out of the world that is the vocation of the Gentils 24 and his reentrie into their nation 27 with their reprobation though he be of their flesh 29 and also their final most worthy damnation 37 Againe to the Pharisees and Scribes he crieth wo as authors of the said â—â—probation now at hand verse 1 AND it came to passe vvhen he vvas in a certaine place praying as he ceased one of his Disciples said to him Lord teach vs to pray as Iohn also taught his Disciples ✠verse 2 And he said them * Vvhen you pray say FATHER sanctified be thy name Thy kingdom come ✠verse 3 Our daily bread giue vs this day ✠verse 4 and forgiue vs our sinnes for because our selues also doe forgiue euery one that is in debt to vs And lead vs not into temptation ✠verse 5 And he said to them Vvhich of you shal haue a frende and shal goe to him at midnight and shal say to him Frende lend me three loaues ✠verse 6 because a frende of mine is come out of his way to me and I haue not what to set before him ✠verse 7 he from vvithin ansvvering saith Trouble me not novv the doore is shut and my children are vvith me in bed I can not rise and giue thee ✠verse 8 And if he shal perseuêre knocking I say to you although he vvil not rise and giue him because he is his frende yet for his importunitie he vvil rise and giue him as many as he needeth ✠verse 9 * And I say to you Aske and it shal be giuen you seeke and you shal finde knocke and it shal be opened to you ✠verse 10 For euery one that asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened ✠verse 11 And vvhich of you if he aske his father bread vvil he giue him a stone or a fish vvil he for a fish giue him a serpent ✠verse 12 Or if he aske an egge vvil he reach him a scorpion ✠verse 13 If you then being naught knovv hovv to giue good giftes to your children hovv much more vvil your father from heauen giue the good spirit to them that aske him ⊢ ✠verse 14 * And he vvas casting out a deuil and that vvas dumme And vvhen he had cast out the deuil the dumme spake and the multitudes marueiled ✠verse 15 * And certaine of them said In Beel-zebub the prince of Deuils he casteth out Deuils ✠verse 16 And other tempting asked of him a signe from heauen ✠verse 17 But he seeing their cogitations said to them Euery kingdom deuided against it self shal be made desolate and house vpon house shal fall ✠verse 18 And if Satan also be deuided against him self hovv shal his kingdom stand because you say that in Beel-zebub I doe cast out Deuils ✠verse 19 And if I in Beel-zebub cast out Deuils your children in vvhom doe they cast out therfore they shal be your iudges ✠verse 20 But if I in the finger of God doe cast out Deuils surely the kingdom of God is come vpon you ✠verse 21 Vvhen the strong armed keepeth his court those things are in peace that he possesseth ✠verse 22 But if a stronger then he come vpon him and ouercome him he vvil take avvay his vvhole armour vvherein he trusted and vvil distribute his spoiles ✠verse 23 He that is not vvith me is against me and he that gathereth not vvith me scattereth ✠verse 24 Vvhen the vncleane spirit shal depart out of a man he vvandereth through places vvithout vvater seeking rest And not finding he saith I vvil returne into my house vvhence I departed ✠verse 25 And vvhen he is come he findeth it svvept vvith a besome and trimmed ✠verse 26 Then he goeth and taketh seuen other spirits vvorse then him self and entring in they dvvel there And the last of that man be made vvorse then the first ✠verse 27 And came to passe vvhen he said these things a certaine vvoman lifting vp her voice out of the multitude said to him ″ Blessed is the vvombe that bare thee and the pappes that thou didst sucke ✠verse 28 But he said Yea rather blessed are they that heare the vvord of God and keepe it ⊢ ✠verse 29 And the multitudes running together he began to say * This generation is a vvicked generation it asketh a signe and a signe shal not be giuen it but ″ the signe of Ionas the Prophet ✠verse 30 * For as Ionas vvas a signe to the Niniuites so shal the Sonne of man also be to this generation ✠verse 31 * The Queene of the South shal rise in the iudgement vvith the men of this generation and shal condemne them because she came from the endes of the earth to heare the
of you vpon the Sabboth loose his oxe or his asse from the manger and leadeth them to vvater ✠verse 16 But ″ this daughter of Abraham vvhom Satan hath bound loe these eightene yeres ought not she to be loosed from this bond on the Sabboth day ✠verse 17 And vvhen he said these things al his aduersaries vvere ashamed and al the people reioyced in al things that vvere gloriously done of him ⊢ ✠verse 18 He said therfore * Vvherevnto is the kingdom of God like and vvherevnto shal I esteeme it like ✠verse 19 It is like to a mustard seede vvhich a man tooke and cast into his garden and it grevv and became a great tree and the foules of the aire rested in the boughes thereof ✠verse 20 And againe he said * Like to vvhat shal I esteeme the kingdom of God ✠verse 21 It is like to leauen vvhich a vvoman tooke and hid in three measures of meale til the vvhole vvas leauened ✠verse 22 And he vvent by cities and tovvnes teaching and making his iourney vnto Hierusalem ✠verse 23 And a certaine man said to him Lord be they fevv that are saued * But he said to them ✠verse 24 Striue to enter ″ by the narrovv gate because many I say to you ″ shal seeke to enter and shal not be able ✠verse 25 But vvhen the good man of the house shal enter in and shut the doore and you shal begin to stand vvithout and knocke at the doore saying Lord open to vs and he ansvvering shal say to you I knovv you not vvhence you are ✠verse 26 then you shal begin to say Vve did ″ eate before thee and drinke and in our streates didst thou teach ✠verse 27 And he shal say to you I knovv you not vvhence you are depart from me al ye vvorkers of iniquite ✠verse 28 There shal be vveeping and gnashing of teeth vvhen you shal see Abraham and Isaac and Iacob and al the Prophets in the kingdom of God and you to be thrust out ✠verse 29 And there shal come from the East and the Vvest and the North and the South and shal sit dovvne in the kingdom of God ✠verse 30 And behold they are last that shal be first and they be first that shal be last ✠verse 31 The same day there came certaine of the Pharisees saying to him Depart and get the hence because Herod vvil kil thee ✠verse 32 And he said to them Goe and tel that foxe Behold I cast out deuils and perfite cures this day and to morovv and the third day I am consummate ✠verse 33 But yet I must vvalke this day and to morovv and the day folovving because it cannot be that a Prophet perish out of Hierusalem ✠verse 34 * Hierusalem Hierusalem vvhich killest the Prophets and stonest them that are sent to thee hovv often vvould I gather thy childrē as the bird doth her brood vnder her vvings and thou vvouldest not ✠verse 35 Behold your house shal be left desert to you And I say to you that you shal not see me til it come vvhen you shal say Blessed is he that commeth in the name of our Lord. ANNOTATIONS CHAP. XIII 2. These Galilaans It is Gods mercie that he straight punisheth not al offenders but some fevv for a vvarning to all as that for Schisme he striketh nor al such as haue forsaken the Church and the lavvful Priests as he did Coré and his complices that for spoile of Churches he reuengeth not al as he did Heliodorus and al that vow and reuoke their gifts to God as Ananias and Sapphîra Some few therfore for their iust deserts be so handled for example to prouoke al others guilty of the same crimes to doe penance Which if they doe not in this life they shal all assuredly perish in the next world Optatus li. 1 cont Parmen sub finem 16. This daughter we may see that many diseases which seeme natural doe procede of the Diuel by Gods permission either for sinne or for probation and both those kindes Christ specially cured for that no natural medicines could cure them and specially because he came to dissolue the workes of Satan both in body and soul 24. By the narrovv Our Lord is not contrarie to him self in that he ansvvereth the gate to be straite and fevv to be saued whereas els vvhere he said that many should come from the East and Vvest c. and ioy with Abraham in the kingdom of heauen Mat. 8. 11. For though they be few in respect of the vvicked of al sortes yet they be many in them selues and in the societie of Angels the vvheate cornes are scarse seen at the threshing vvhen they are medled with the chaffe but vvhen the il are remoued the vvhole barne of heauen shal be filled So saith S. Aug. Ser. 32 de verb. Do. 24. Shal seeke Many vvould be saued and looke to be saued but can not because they vvil not take paines to enter in at so straite a passage that is to say to fast much pray often doe great penance for their sinnes liue in holy Churches discipline abstaine from the pleasures of this world and suffer persecution and losse of their goods and liues for Christes sake 26. Eate before thee It is not ynough to feede vvith Christ in his Sacraments or to heare his vvord the Church to chalēge heauen thereby vnlesse vve liue in vnitie of the Catholike Church So S. Augustine applieth this against the Donatistes that had the very same seruice and Sacraments which the Catholike Church had but yet seuered them selues from other Christian countries by Schisme CHAP. XIIII By occasion of dining with a Pharisee 2 after that he hath againe confounded them for maligning him for his miraculous good doing on the Sabboth 7 he teacheth them humilitie seing their ambition 1◠and in their workes to seeke retribution not of men in this worlde but of God in the world to come 16 foretelling also that the Iewes for their worldly excuses shal not tast of the Supper but the Gentils in their place 〈◊〉 Yea that so far must men be from al worldlines that they must earnestly bethinke them before they enter into his Church and be ready to forgot all 34 specially considering they must be the salt of others also verse 1 AND it came to passe vvhen IESVS entred into the house of a certaine Prince of the Pharisees vpon the Sabboth to eate bread and they vvatched him ✠verse 2 And behold there vvas a certaine man before him that had the dropsie ✠verse 3 And IESVS ansvvering spake to the Lavvyers and Pharisees saying Is it Lavvful to cure on the Sabboth ✠verse 4 But they held their peace but he taking him healed him and sent him avvay ✠verse 5 And ansvvering them he said Vvhich of you shal haue
receiue you into the eternal tabernacles ⊢ ✠verse 10 He that is faithful in the lest is faithful in the greater also and he that is vniust in litle is vniust in the greater also ✠verse 11 If then you haue not been faithful in the vniust mammon vvith that vvhich is the true vvho may credit you ✠verse 12 And if you haue not been faithful in other mens that vvhich is yours vvho vvil giue you ✠verse 13 * No seruant can serue tvvo maisters for either he shal hate the one and loue the other or cleaue to one and contemne the other You can not serue God and mammon ✠verse 14 And the Pharisees vvhich vvere couetous heard al these things and they derided him ✠verse 15 And he said to them You are they that iustifie your selues before men but god knovveth your hartes because that vvhich is high to men is abomination before God ✠verse 16 * The lavv and the prophets vnto Iohn from that time the kingdom of God is euangelized and euery one doth force tovvard it ✠verse 17 * And it is easier for heauen and earth to passe then one tittle of the lavv to fall ✠verse 18 * Euery one that dimisseth his vvife ″ and marieth an other committeth aduoutrie and he that marieth her that is dimissed from her husband committeth aduourrie ✠verse 19 There vvas a certaine riche man he vvas clothed vvith purple and silke and he fared euery day magnifically ✠verse 20 And there vvas a certaine begger called Lazarus that lay at his gate ful of sores ✠verse 21 desiring to be filled of the crommes that fel from the riche mans table but the dogges also came and licked his sores ✠verse 22 And it came to passe that the begger died and vvas caried ″ of the Angels into ″ Abrahams bosome And the riche man also died and he vvas buried in hel ✠verse 23 And lifting vp his eies vvhen he vvas in torments he savv Abraham a farre of and Lazarus in his bosome ✠verse 24 and he crying said Father Abraham haue mercie on me and send Lazarus that he may dippe the tippe of his finger into vvater for to coole my tongue because I am tormented in this flame ✠verse 25 And Abraham said to him Sonne remember that thou didst receiue good things in thy life time and Lazarus likevvise euil but novv he is comforted and thou art tormented ✠verse 26 And beside al these things betvvene vs and you there is fixed ″ a great chaos that they vvhich vvil passe from hence to you may not neither goe from thence hither ✠verse 27 And he said Then father I beseeche thee that thou vvouldest send him vnto my fathers house for I haue fiue brethren ✠verse 28 for to testifie vnto them ″ lest they also come into this place of torments ✠verse 29 And Abraham said to him They haue Moyses and the Prophets let them heare them ✠verse 30 But he said No father Abraham but if some man shal goe from the dead to them they vvil doe penance ✠verse 31 And he said to him If they heare not Moyses and the Prophets neither if one shal rise againe from the dead vvil they beleeue ⊢ ANNOTATIONS CHAP. XVI 2. The lord praised This mans deceiuing his maister is not praised nor vve vvarrāted by his fact to gaine vniustly for to haue vvherevvith to giue almes but his prudence in that he prouided so substancially for him selfe vvhilest his maisters goods vvere in his handes is commended not for a vertue but for avvorldly pollicie and proposed as an example of the careful prouision that rich men who are Gods stewards in earth should make for their soules against they be put out of their bailiship and be called to account vvhich is the day of their death and for a condemnation of faithful mens folly and negligence that being assured they shal out of their offices and vvell knovving they might gaine salutation by their money haue so litle regard thereof 9. They 〈◊〉 receiue A great comfort to al great almes-men and a vvonderful force and vertue in almes vvhith beside the merite of the worke of mercie vvhich as in other places of Scripture is said purgeth sinne and gaineth heauen pocureth also not onely the praiers of their beadsmen in earth but their patronage in heauen also whereby also the praiers of Saincts for the liuing and namely for them to whom they vvere beholding in their life are proued Yea and that they be in such fauour with God that they may and doe receiue their frendes vvhich vvere once their benefactors into their mansions in heauen no lesse then the farmers vvhom the il stevvard pleasured might receiue their freend into their earthly houses Which also insinuateth to vs that almes bestovved specially vpon holy men vvho by their merites and praiers are great in Gods grace may much more helpe vs then our charitable deedes done vpon vulgar men in necessitie though that be of exceding great merite also See al this in these Doctors folovving Hiero. qu. 6. ad Algas to 3. Ambros in Luc. August ser 35 de verb. Do. c. 1. Gregor moral li. 〈◊〉 c. 14. Augu. li. 2 q. Euang. qu. 34. Chrys ho. 3◠ad po Antioch to 5. 18. And marrieth The good of Mariage through out al nations and men is in issue and fidelitie of chastitie but among the people of God it consisteth also in holines of Sacrament Whereby it commeth to passe that is a heinous crime to marry againe though there be a diuorce made so long as the parties liue Aug. de bono coniug c. 24 to 6. See the Annotations vpon Marke 10 11. 22. Of the Angels Angels carie good mens soules to heauen novv as they did then his to Abrahams bosome See the revvard of pouerty affliction and patience and on the contrarie the end and revvard of vvealth ioyned with vnmercifulnes Note also here that at the day of euery mans death there is a particular iudgement and therfore the soule sleepeth not nor hangeth in suspense til the general iudgement 22. Abrahams Bosome The Bosome of Abraham is the resting place of al them that died in perfect state of grace before Christes time heauē before being shut from men It is called in Zacharie a lake vvithout vvater and sometimes a prison but most commonly of the Diuines Limbus patrum for that it is thought to haue been the higher part or brimme of Hel the places of punishment being far Iovver then the same vvhich therfore be called Infernum inferius the lovver hel where this mansion of the fathers stood or whether it be any part of Hel S. Augustine doubteth but that there was such a place he nor no Catholike man euer doubted as al the fathers make it most certaine that our Sauiour descending to
and drinke bought and sould planted and builded ✠verse 29 and in the day that Lot vvent out from Sodome it rained fire and brimstone from heauen and destroyed them all ✠verse 30 according to these things it shal be in the day that the Sonne of man shal be reuealed ✠verse 31 In that houre he that shal be in the house-toppe and his vessel in the house let him not goe dovvne to take them vp and he that is in the field in like maner let him not returne backe ✠verse 32 Be mindeful of * Lots vvife ✠verse 33 Vvhosoeuer seeketh to saue his life shal lose it and vvhosoeuer doth lose the same shal quicken it ✠verse 34 I say to you in that night there shal be tvvo in one bed the one shal be taken and the other shal be left ✠verse 35 tvvo vvomen shal be grinding together the one shal be taken and the other shal be left tvvo in the field the one shal be taken and the other shal be left ✠verse 36 They ansvvering say to him Vvhere Lord ✠verse 37 Vvho said to them Vvheresoeuer the body shal be thither vvil the eagles also be gathered together ANNOTATIONS CHAP. XVII 10. Vnprofitable seruants If our Sauiour had said that the keeping of Gods cōmaundements had bene vnprofitable and not auailable to our selues them might the Protestants haue truely argued thereby that our vvorkes deserue not heauen or any revvard at Gods hand but so he said not but that our seruice is to God vnprofitable who calleth for it as duety and not as a thing needeful or profitable to himself And though here our Maister teach vs so humbly to conceiue of our ovvne doings tovvard him yet him self els vvher calleth not his servants vnprofitable vvhen they haue done their labour but speaketh thus Good and faithful seruant because thou vvast faithful in a litle I vvil place thee ouer much enter into the ioy of thy Lord. Yea of such as serue him in the grace of the new Testament he affirmeth that he wil not now name them seruants but frendes yea and take them for his ovvne children and as his frendes and sonnes he counteth of vs and our vvorkes tovvards heauen though vve in humilitie and truth must confesse alvvaies that vve be to him vnprofitable seruants Yea and S. Paul saith plainly that by cleansing our selues from sinful vvorkes we shal be profitable vessels to our lord 2 Timot. 2 21. 14. To the priests This leprosie signifieth sinne vvhich though God may and can heale vvithout any mans meanes yet he doth it not ordinarily but by the Priests ministerie therfore let no man despise Gods ordinance nor say that it is ynough to confesse to God though he neuer come at the priest li. de visit infirm apud August 14. As they vvent A man may sometimes be so contrite and penitent that his sinne is forgiuen before he come to the Priest but then also he must notwithstanding goe to the Priest as these lepers did specially whereas we are neuer sure how contrite we are and because thereis no true contrition but with desire also of the Sacrament in time and place CHAP. XVIII The Church is taught to commit the reuenge of her persecutions to God and to pray incessantly for he no doubt though in the persecution of Antichrist fevv vvil so thinke vvil at length come 9 We must also pray vvith humility because vve knovv not with the Pharisee if we be iust but vve knovv vvith the Publicane that vve be sinners 15 He vvil haue children to be brought to him and al to be as children 18 What is to be done to get life euerlasting 22 What also to get perfection 28 and vvhat revvard they shal haue that leaue al year or any part for his sake 31 he foretelleth of his Passion most particularly 33 and entring into Iericho cureth one blinde man verse 1 AND he spake also a parable to them that it behoueth alwaies to pray not to be weary ✠verse 2 saying There was a certaine iudge in a certaine citie vvhich feared not God and of man made no accoumpt ✠verse 3 And there vvas a certaine vvidow in that citie and she came to him saying Reuenge me of mine aduersarie ✠verse 4 And he vvould not of a long time but aftervvard he said vvithin him self Although I feare not God nor make accoumpt of man ✠verse 5 yet because this vvidovv is importune vpon me I vvil reuenge her lest at the last she come and defame me ✠verse 6 And our Lord said Heare vvhat the iudge of iniquitie sayeth ✠verse 7 And vvil not God reuenge his elect that crie to him day and night and vvil he haue patience in them ✠verse 8 I say to you that he vvil quickly reuenge them But yet the Sonne of man comming ″ shal he finde trovv you faith in the earth ✠verse 9 And he said also to certaine that trusted in them selues as iust and despised others this parable ✠verse 10 Tvvo men vvent vp into the Temple to pray the one a Pharisee and the other a Publicane ✠verse 11 The Pharisee standing praied thus vvith him self God I giue thee thankes that I am not as the rest of men extorcioners vniust aduouterers as also this Publicane ✠verse 12 I fast tvvise in a vveeke I giue tithes of al that I possesse ✠verse 13 And the Publicane standing a farre of vvould not so much as lift vp his eies tovvard heauen but he knocked his breast saying God be merciful to me a sinner ✠verse 14 I say to you this man vvent dovvne into his house iustified more then he because euery one that exalteth him self shal be humbled and he that humbleth him self shal be exalted ⊢ ✠verse 15 * And they brought vnto him infants also that he might touche them Vvhich thing vvhen the Disciples savv they rebuked them ✠verse 16 But IESVS calling them together said Suffer children to come vnto me and forbid them not for the kingdom of heauen is for such ✠verse 17 Amen I say to you Vvhosoeuer receiueth not the kingdom of God as a childe shal not enter into it ✠verse 18 * And a certaine Prince asked him saying Good maister by doing vvhat shal I possesse euerlasting life ✠verse 19 And IESVS said to him Vvhy doest thou call me good None is good but only God ✠verse 20 Thou knovvest the commaundements Thou shalt not kil Thou shalt not commit aduoutrie Thou shalt not beare false vvitnes Thou shalt not steale Honour thy father and mother ✠verse 21 Vvho said Al these things haue I kept from my youth ✠verse 22 Vvhich IESVS hearing said to him Yet one thing thou lackest Sel al that euer thou hast and giue to the poore and thou shalt haue treasure in heauen and come folovv me ✠verse 23 He hearing
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
the very end of the vvorld 25 And then vvhat signes shal come of the last day terrible to the vvorld 28 but comfortable to vs of his Church 34 so that vve be alvvaies vvatchful verse 1 AND beholding he savv them that did cast their giftes into the treasurie riche persons ✠verse 2 And he savv also a certaine poore vvidovv casting tvvo brasse mites ✠verse 3 And he said Verely I say to you that this poore vvidovv hath cast more then al. ✠verse 4 For al these of their aboundance haue cast into the giftes of God but she ″ of her penurie hath cast in al her liuing that she had ✠verse 5 And certaine saying of the temple that it vvas adorned vvith goodly stones and donaries he said ✠verse 6 These things vvhich you see * the daies vvil come vvherein there shal not be left a stone vpon a stone that shal not be destroied ✠verse 7 And they asked him saying Maister when shal these things be and vvhat shal be the signe vvhen they shal begin to come to passe ✠verse 8 Vvho said See you be not seduced for many vvil come in my name saying that I am he and the time is at hand goe not therfore after them ✠verse 9 And vvhen you shal heare of vvarres and seditions be not terrified these things must first come to passe but the end is not yet by and by ✠verse 10 Then he said to them Nation shal rise against nation and kingdom against kingdom ✠verse 11 And there shal be great earth-quakes in places and pestilences and famines and terrours from heauen and there shal be great signes ✠verse 12 But before al these things they vvil lay their hands vpon you and persecute you deliuering you into synagogs and prisons dravving you to kings and presidents for my name ✠verse 13 and it shal happen vnto you for testimonie ✠verse 14 Lay vp this therfore in your hartes not to premeditate hovv you shal ansvver ✠verse 15 For I vvil giue you mouth and vvisedom vvhich al your aduersaries shal not be able to resist and gaine say ✠verse 16 And you shal be deliuered vp of your parents and brethren and kinsemen frendes and they vvil put to death of you ✠verse 17 And you shal be odious to al men for my name ✠verse 18 and a heare of your head shal not perish ✠verse 19 In your patience you shal possesse your soules ⊢ ✠verse 20 And vvhen you shal see Hierusalem compassed about vvith an armie then knovv that the desolation thereof is at hand ✠verse 21 then they that are in Ievvrie let them flee to the mountaines and they in the middes thereof let them depart and they in the countries let them not enter into it ✠verse 22 for these are the daies of vengeance that al things may be fulfilled that are vvritten ✠verse 23 But vvo to them that are vvith childe and that giue sucke in those daies for there shal be great affliction vpon the land and vvrath on this people ✠verse 24 And they shal fall by the edge of the svvord and shal be led captiue into al nations and Hierusalem shal be troden of the Gentiles til the times of nations be fulfilled ✠verse 25 * ◠And there shal be signes in the sunne and the moone and the starres and vpon earth distresse of nations for the confusion of the sound of sea and vvaues ✠verse 26 men vvithering for feare and expectation vvhat shal come vpon the vvhole vvorld for the povvers of heauē shal be moued ✠verse 27 and then they shal see the Sonne of man comming in a cloude vvith great povver and maiestie ✠verse 28 But vvhen these things begin to come to passe looke vp and lift vp your heades because your redemption is at hand ✠verse 29 And he spake to them a similitude See the figtree and al trees ✠verse 30 Vvhen they novv budde forth fruite out of them selues you knovv that summer is nigh ✠verse 31 So you also vvhen you shal see these things come to passe knovv that the kingdom of God is nigh ✠verse 32 Amen I say to you that this generation shal not passe til al be done ✠verse 33 Heauen and earth shal passe but my vvordes shal not passe ⊢ ✠verse 34 And looke vvel to your selues lest perhaps your hartes be ouercharged vvith surfetting and drunkēnesse and cares of this life and that day come vpon you sodenly ✠verse 35 For as a snare shal it come vpon al that sit vpon the face of al the earth ✠verse 36 Vvatch therfore praying at al times that you may be accounted vvorthie to escape al these things that are to come and to stand before the Sonne of man ✠verse 37 And the daies he vvas teaching in the temple but the nightes going forth he abode in the mount that is called Oliuet ✠verse 38 And al the people in the morning vvent vnto him in the temple to heare him ANNOTATIONS CHAP. XXI 4. Of her penurie To offer or giue almes of our superfluites is not so acceptable nor meritorious as to bestow some of that which is of our necessarie prouision and which we may hardly spare from our selues for that procedeth of greater zeale vvil and intention which be more respected of God then the substance of the gift CHAP. XXII Iudas doth sell him to the Ievves 7 After the old Paschal 19 he giueth to his disciples the bread of life in a mystical sacrifice of his body and bloud for an euerlasting comemoration of his Passion 21 He couertly admonisheth the traitour 24 Against their ambitious contention he shevveth them that the maioritie of any among them in this vvorld is for their seruice as his ovvne also vvas 28 and hovv he vvil exalt them al in the vvorld to come 31 foretelling Peter the singular priuilege of his faith neuer failing 33 and his three negations 35 and hovv they shal al now be put to their shiftes 39 And that night after his praier with svveating of bloud 43 he is taken of the Ievves men Iudas being their captaine yet shevving them both by miracle and vvord that they could doe nothing vnto him but by his ovvne permission 54 Then in the cheefe Priestes house he is thrise denied of Peter 63 shamefully abused of his keepers 66 and in the morning impiously condemned of their Councel for confessing him self to be the Sonne of God verse 1 AND the festiual day of the Azymes approched vvhich is called Pasche ✠verse 2 and the cheefe Priests and the Scribes sought hovv they might kil him but they feared the people ✠verse 3 And Satan entred into Iudas that vvas surnamed Iscariote one of the Tvvelue ✠verse 4 And he vvent and talked vvith the cheefe Priests and the Magistrates hovv he might betray him
done on the crosse as it is the self same thing that is offered in the Sacrament and on the crosse whereby you may see the peruersitie of the Protestants or their ignorance that thinke it therfore not to be Christs body because it is a memorie of his body or a figure of his body vpon the crosse nor to be a true sacrifice because it is a commemoratiue sacrifice for as the thing that more liuely neerely and truely resembleth or representeth is a better figure then that which shadoweth it a far of so this his body in the Sacramēt is more perfectly a figure of Christs body sacrifice then any other Christ him self the Sonne of God is a figure and character of his fathers person being yet of the self same substance and Christs body transfigured on the holy Mount was a figure and resemblance of his person glorified in heauen euen so is his body in the Sacrament to a faithful man that knovveth by his beleefe grounded on Christs owne vvord that in the one forme is his body in the other his bloud the most perfect representatiō of his death that can be As for the sacrifice it is no lesse a true Sacrifice because it is commemoratiue of Christs Passion then those of the old Testament vvere the lesse true because they vvere prefiguratiue for that is the condition annexed to al Sacrifice of euery Lavv to represent Christs Passion 20. The nevv Testament in my bloud Moyses tooke the bloud of the first sacrifice that vvas made after the geuing of the Lavv Exod. 24. and vvith bloud confirmed the couenant and compact betvvixt God and his people and so dedicated the old Testament vvhich vvithout bloud saith S Paul vvas not dedicated Moyses put that bloud also into a stāding peece and sprinkled al the people c. vvith the same said these formal vvordes This is the bloud of the couenant c. or as it is read in S. Paul of the Testament vvhich God hath deliuered vnto you Vnto al vvhich Christ in this action about the second part of this his sacrifice in euery of the Euangelists most cleerely alludeth expressing that the new Testament is begonne and dedicated in his bloud in the Chalice no lesse then the old vvas dedicated begonne and ratified in that bloud of calues conteined in the goblet of Moyses vvith vvhich his ovvne bloud he sprinkled invvardly his Apostles as the first fruits of the new Testament imitating the wordes of Moyses and saying This is the Chalice the new Testament c. which the other Euangelists spake more plainly This is my bloud of the new Testament By al which it is most certaine that Christes bloud in the Chalice is the bloud of Sacrifice and that in this sacrifice of the altar consisteth the external religion and proper seruice of the new Testamēt no lesse then the soueraine worship of God in the old Law did cōsist in the sacrifices of the same For though Christes sacrifice on the Crosse and his bloud shed for vs there bed the general price redemption and satisfaction for vs all and is the last and perfectest sealing or confirmation of the new law and Testament yet the seruice and Sacrifice which the people of the new Testament might resort vnto could not be that violent action of the Crosse but this on the Altar which by Christes owne appointment is and shal be the eternal office of the new Testament and the continual application of al the benefites of his Passion vnto vs. 20. Which shal be shed It is much to be obserued that the relatiue Vvhich in these vvordes is not gouerned or ruled as some vvould perhaps thinke of the novvne bloud but of the vvord chalice which is most plaine by the Greeke Which taketh away al cauillations and shifts from the Protestants both against the real presence and the true Sacrificing For it sheweth euidently that the bloud as the contents of the chalice or as in the chalice is shed for vs for so the Greeke readeth in the present tense and not onely as vpon the crosse And therfore as it foloweth thereof inuincibly that it is no bare figure but his bloud in deede so it ensueth necessarily◠that it is a Sacrifice and propitiatorie because the chalice that is the Bloud contained in the same is shed for our sinnes For al that know the maner of the Scriptures speaches know also that this Bloud to be shed for sinne to be sacrificed for propitiation or for pardon of sinnes And this text proueth al this so plainely that Beza turneth him self roundly vpon the Holy Euangelist charging him with Soloecisme or false Greeke or els that the wordes which yet he cōfesseth to be in al copies Greeke and Latin are thrust into the text out of some other place vvhich he rather standeth vpon then that S. Luke should speake incongruously in so plaine a matter And therfore he saith plainely that it can not be truely said neither of the chalice it self nor of the contents thereof vvhich is in deede to giue the lie to the blessed Euangelist or to deny this to be Scripture So cleere is the Scripture for vs so miserable flights and shifts is falshod put vnto God be thanked 24. Contention The Apostles perceiuing Christs departure from them and his kingdom to be neere as infirme men and not yet endewed with the spirit of God began to haue emulation and cogitations of Superiority one ouer an other which our Maister represseth in them by exhortation to humility and by his owne example that being their Lord yet so lately serued them not forbidding Maioritie or Superioritie in them but pride tyranny and contempt of their inferiours 31. Simon Simon Lastly to put them out of doubt he calleth Peter twise by name and telling him the Diuels desire to sifte and trie them al to the vttermost as he did that night saith that he hath specially prayed for him to this end that his faith should neuer faile and that he being once conuerted should after that for euer confirme establish or vphold the rest in their faith which is to say that Peter is that man whom he would make Superiour ouer them and the whole Church Whereby we may learne that it was thought fit in the prouidence of God that he who should be the head of the Church should haue a special priuilege by Christes praier and promes neuer to faile in faith and that none other either Apostle Bishop or priest may chalenge any such singular or special prerogatiue either of his Office or person otherwise then ioyning in faith with Peter and by holding of him The danger saith S. Leo was common to al the Apostles but our Lord tooke special care of Peter that the state of al the rest might be more sure if the head were inuincible God so dispensing the aide of his grace that the assurance and strength which Christ gaue to
worne with old age he died the threescore and eighteth yere after the Passion of our Lord and was buried besides the same citie Whose excellencie the same holy Doctor thus breifly describeth li. 1. Aduers Iouinianum IOHN the Apostle one of our Lords Disciples vvho vvas the yongest among the Apostles and vvhom the faith of Christ found a virgin remained a virgin and therefore is move loued of our Lord and lieth vpon the breast of IESVS and that vvhich Peter durst not aske he desireth him to aske and after the resurrection vvhen Marie Magdalen had reported that our Lord vvas risen againe both of them ranne to the Sepulchre but he came thither first and vvhen they vvere in the ship and fished in the lake of Genezareth IESVS stood on the shore neither did the Apostles knovv vvhom they savv onely the virgin knovveth the virgin and saith to Peter It is our Lord. This Iohn vvas both an Apostle and Euangelist and Prophet an Apostle because he vvrote to the Churches as a Maister an Euangelist because he compiled a booke of the Gospel vvhich except Matthew none other of the tvvelue Apostles did a Prophet for he savv in the ile Patmos where he was banished by Domitian the Emperour for the testimonie of our Lord the Apocalypse conteining infinite mysteries of things to come Tertullian also reporteth that at Rome being cast into a barrel of hote boiling oile he came forth more pure and fresher or liuelier then he vvent in Yea and his Gospel it self much differeth from the rest Matthevv beginneth to vvrite as of a man Marke of the prophecie of Malachie and Esay Luke of the Priesthod of Zacharie the first hath the face of a man because of the genealogie the second the face of a lion for the voice of one crying in the desert the third the face of a calfe because of the Priesthod But Iohn as an Eagle flieth to the things on high mounteth to the Father him self saying In the beginning was the VVORD and the VVORD was with God and God was the VVORD Thus far S. Herome Vpon this Gospel there are the famous commentaries of S. Augustine called Tractatus in Euang. Ioan. to 9. and tvvelue bookes of S. Cyrils commentaries THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO IOHN CHAP. I. The preface of the Euangelist commending Christ as being God the Sonne incarnate to the Gentils and setting out the blindnes of the Ievves in not receiuing him 19 Then the testimonies of Iohn Baptist first to the solemne legacie of the Ievves 29 secondly vvhen he savv IESVS come to him 35 thirdly to his ovvne Disciples also putting them ouer from him self to IESVS Vvho made it plainer to them that he is Christ 40 and so began he also to haue Disciples verse 1 IN THE beginning ″ vvas the WORD and the WORD vvas ″ vvith God and ″ God vvas the WORD ✠verse 2 This vvas in the beginning vvith God ✠verse 3 Al things vvere made ″ by him and vvithout him vvas made nothing That vvhich vvas made ' ✠verse 4 in him vvas life and the life vvas the light of men ✠verse 5 and the light shineth in darkenesse and the darkenesse did not comprehend it ✠verse 6 There vvas a man sent from God vvhose name vvas Iohn ✠verse 7 This man came for testimonie to giue testimonie of the light that al might beleeue through him ✠verse 8 He vvas not the light but to giue testimonie of the light ✠verse 9 It vvas the true light vvhich lighteneth euery man that commeth into this vvorld ✠verse 10 He vvas in the vvorld and the vvorld vvas made by him and the vvorld knevv him not ✠verse 11 He came into his ovvne and his ovvne receiued him not ✠verse 12 But as many as receiued him ″ he gaue them povver to be made the sonnes of God to those that beleeue in his name ✠verse 13 Vvho not of bloud not of the vvil of flesh nor of the vvil of man but of God are borne ✠verse 14 AND ″ THE VVORD VVAS MADE FLESH and dvvelt in vs and vve savv the glorie of him glorie as it vvere of the only-begotten of the Father ful of grace and veritie ⊢ ✠verse 15 Iohn giueth testimonie of him and crieth saying This vvas he of vvhom I spake He that shal come after me is made before me because he vvas before me ✠verse 16 And of his fulnes al vve haue receiued and grace for grace ✠verse 17 For the lavv vvas giuen by Moyses grace and veritie vvas made by IESVS Christ ✠verse 18 God ″ no man hath seen at any time the only begotten Sonne vvhich is in the bosome of the father he hath declared ✠verse 19 And this is Iohns testimonie vvhen the Ievves sent from Hierusalem Priests and Leuites to him that they should aske him Vvho art thou ✠verse 20 And he confessed and did not denie and he confessed That I am not CHRIST ✠verse 21 And they asked him Vvhat then Art thou * Elias And he said I am not Art thou * the Prophet And he ansvvered No. ✠verse 22 They said therefore vnto him Vvho art thou that vve may giue an ansvver to them that sent vs vvhat saiest thou of thy self ✠verse 23 He said I am the voyce of one crying in the desert make straight the vvay of our Lord as Esaie the Prophet said ✠verse 24 And they that vvere sent vvere of the Pharisees ✠verse 25 And they asked him and said to him Vvhy then doest thou baptize if thou be not Christ nor Elias nor the Prophet ✠verse 26 Iohn ansvvered them saying * I baptize in vvater but there hath stood in the middes of you vvhom you knovv not ✠verse 27 The same is he that shal come after me that is made before me vvhose latcher of his shoe I am not worthie to vnloose ✠verse 28 These things were done in Bethania beyond Iordan vvhere Iohn vvas baptizing ⊢ ✠verse 29 The next day Iohn savv IESVS cōming to him and he saith Behold the lambe of God behold him that taketh avvay the sinne ' of the vvorld ✠verse 30 This is he of vvhom I said After me there commeth a man vvhich is made before me because he vvas before me ✠verse 31 And I knevv him not but that he may be manifested in Israel therefore came I baptizing in vvater ✠verse 32 And Iohn gaue testimonie saying That I savv ″ the Spirit descending as a doue from heauen and he remained vpon him ✠verse 33 And I knevv him not but he that sent me to baptize in vvater he said to me He vpō vvhom thou shalt see the Spirit descending and remaining vpon him he it is that baptizeth in the holy Ghost ✠verse 34 And I savv and I gaue testimonie that this is the sonne
of the bridegrome This my ioy therfore is filled ✠verse 30 He must increase and I diminishe ✠verse 31 ″ He that coÌ„meth from aboue is aboue al. He that is of the earth of the earth he is and of the earth he speaketh He that commeth from heauen is aboue al. ✠verse 32 And vvhat he hath seen and heard that he testifieth and his testimonie no man receiueth ✠verse 33 He that hath receiued his testimonie hath signed that God is true ✠verse 34 For he vvhom God hath sent speaketh the vvordes of God for God doth not giue the spirit by measure ✠verse 35 The Father loueth the Sonne he hath giuen al things in his hand ✠verse 36 He that beleeueth in the Sonne hath life euerlasting but he that is incredulous to the Sonne shal not see life but the vvrath of God remaineth vpon him ANNOTATIONS CHAP. III. 5. Bornâ— againe of water As no man can enter into this world not haue his life an I being in the same except he be borne of his carnal parents no more can a maÌ„ enter into the life state of grace which is in Christ or attaine to life euerlasting vnles he be borne and baptized of water and the Holy Ghost whereby we see first this Sacrament to be called our regeneration or second birth in respect of our natural and carnal which was before Secondly that this Sacrament consisteth of an external element of water and internal vertue of the Holy Spirit wherein it excelleth Iohns Baptisme which had the external element but nor the spiritual grace thirdly that no man can enter into the kingdom of God not into the fellowship of Holy Church without it Whereby the * Pelagians and Caluinists be condemned that promisse life euerlasting to yong children that die without Baptisme and al other that thinke onely faith to serue or the external element of water superfluous or not necessarie our Sauiours wordes being plaine and general Though in this cafe God which hath not bound his grace in respect of his owne freedom to any Sacrament may and doth accept them as baptized which either are martyred before they could be baptized or els depart this life with vow and desire to haue that Sacrament but by some remedilesse necessirie could not obtaine it Lastly it is proued that this Sacrament giueth grace ex opere operato that is of the worke itself which al Protestants denie because it so breedeth our spiritual life in God as our carnal birth giueth the life of the world 18. It iudged already He that beleeueth in Christ with faith which worketh by charitie as the Apostle speaketh shal not be condemned at the later day nor at the houre of his death but the infidel be he Iew Pagan or Heretike is already if he die in his incredulitie by his owne profession and sentence condemned and shal not come to iudgement either particular or general to be discussed according to his workes of mercie done or omitted In which sense S. Paul faith that the obstinate Heretike is condemned by his owne iudgement preuenting in him self of his owne free wil the sentence both of Christ and of the Church 31. He that commeth from aboue As though he should say No maruel that men resort to Christ so fast and make lesse account of me for his baptisme and his preaching and his person are al from heauen immediatly He bringeth al from the very bosome mouth and substance of God his Father Whatsoeuer is in me is but a litle drop of his grace His spirit and graces are aboue al measures or mens gifts euen according to his Manhod and al power temporal and spiritual the kingdom and the Priesthod and al soueraintie in heauen and earth are bestowed vpon him as he is man also CHAP. IIII. Leauing Ievvrie because of the Pharisees in the vvay to Galilee he talketh vvith a Samaritane vvoman telling her that he vvil giue vvater of euerlasting life 16 shevving him self to knovv mens secretes 19 preferring the Ievves religion before the Samaritanes but ours the Christian Catholike religion before them both 25 and vttering vnto her that he is Christ 28 vvhich by her testimonie and his preaching very many Samaritanes do beleeue he in the meane time fore telling his Disciples of the haruest he vvil send them in to 45 The Galilaans also receiue him vvhere againe he vvorketh his second miracle verse 1 WHEN IESVS therfore vnderstoode that the Pharisees heard that IESVS maketh mo Disciples and baptizeth theÌ„ Iohn ✠verse 2 hovvbeit IESVS did not baptize but his Disciples ✠verse 3 he left Ievvrie and vvent againe into Galilee ✠verse 4 and he had of necessitie to passe through Samaria ✠verse 5 He commeth therfore into a citie of Samaria vvhich is called Sichar * beside the maner that Iacob gaue to Ioseph his sonne ✠verse 6 And there vvas there the fountaine of Iacob IESVS therfore vvearied of his iourney saâ—e so vpon the fountaine It vvas about the sixt houre ✠verse 7 There commeth a vvoman of Samaria to dravv vvater IESVS saith to her Giue me to drinke ✠verse 8 For his Disciples vvere gone into the citie to bie meates ✠verse 9 Therfore that Samaritane vvoman saith to him Hovv doest thou being a Ievve aske of me to drinke vvhich am a Samaritane vvomaÌ„ For the Ievves do not communicate vvith the Samaritanes ✠verse 10 IESVS ansvvered and said to her If thou didst knovv the gift of God and vvho he is that saith vnto thee Giue me to drinke thou perhaps vvouldest haue asked of him and he vvould haue giuen thee liuing vvater ✠verse 11 The vvoman saith to him Sir neither hast thou vvherein to dravv and the vvel is deepe vvhence hast thou the liuing vvater ✠verse 12 art thou greater then our father Iacob vvho gaue vs the vvel and him self dranke of it and his children and his cattel ✠verse 13 IESVS ansvvered and said to her Euery one that drinketh of this vvater shal thirst againe but he that shal drinke of the vvater that I vvil giue him shal not thirst for euer ✠verse 14 but the vvater that I vvil giue him shal become in him a fountaine of vvater springing vp vnto life euerlasting ✠verse 15 The vvoman saith to him Lord giue me this vvater that I may not thirst nor come hither to dravv ✠verse 16 IESVS saith to her Goe call thy husband and come hither ✠verse 17 The vvoman ansvvered and said I haue no husband IESVS saith to her Thou hast said vvel that I haue no husband ✠verse 18 For thou hast had fiue husbands and he vvhom thou novv hast is not thy husband this thou hast said truely ✠verse 19 The vvoman saith to him Lord I perceiue that thou art a Prophet ✠verse 20 ″ Our father 's adored in this mountaine and you say * that at Hierusalem is
them al Bishops and Lawful Pastors to be his witnesses from Hierusalem to the ends of the world 39. Searche the Scriptures He reprehendeth the Iewes that reading daily the Scriptures and acknowledging that in them they should finde life and saluation they yet looked ouer them so superficially that they could not finde therein him to be CHRIST their King Lord life and Sauiour For the special maisters Scribes of the Ievves then were like vnto our Heretikes novv vvho be euer talking and turning and shuffling the Scriptures but are of al men most ignorant in the deepe knovvledge thereof And therfore our Maister referreth them not to the reading onely or learning them without booke or hauing the sentences thereof gloriously painted or vvritten in their Temple houses or coates but to the deepe searche of the meaning and mysteries of the Scriptures vvhich are not so easily to be seen in the letter CHAP. VI. Hauing vvith fiue loaues fed fiue thousand 16 vvalking also the night after vpon the sea 22 on the morovv the people there vpon resorting vnto him 27 he preacheth vnto them of the Bread vvhich he vvil giue telling them that he is come from heauen and therfore able to giue such bread as cā quicken the word euen his ovvne flesh and that al his Elect shal beleeue as much 60 Many not vvith standing do murmur at this doctrine yea and become apostataes thoug he tel them that they shal see by his Ascension into heauen that he is descended from heauen but the Tvvelue sticke vnto him beleeuing that he is God omnipotent as he said Among vvhom also that no man be scandalized he signifieth that he foreknovveth vvhich vvil become a traiter as among the foresaid vvhich vvould become apostataes verse 1 AFTER these things IESVS vvent beyond the sea of Galilee vvhich is of Tiberias ✠verse 2 and a great multitude folovved him because they savv the signes vvhich he did vpon those that vvere sicke ✠verse 3 IESVS therfore went vp into the mountaine and there he sare vvith his Disciples ✠verse 4 And the Pasche vvas at hand the festiual day of the Ievves ✠verse 5 Vvhen IESVS therfore had lifted vp his eies and savv that a very great multitude commeth to him he saith to Philippe Vvhence shal vve bie bread that these may eate ✠verse 6 And this he said tempting him for him self knevv vvhat he vvould doe ✠verse 7 Philippe ansvvered him Tvvo hundred penie vvorth of bread is not sufficient for them that euery man may take a litle peece ✠verse 8 One of his Disciples Andrevv the brother of Simon Peter saith to him ✠verse 9 There is a boy here that hath fiue barley loaues tvvo fishes but vvhat are these among so many ✠verse 10 IESVS therfore saith Make the men to sit dovvne And there vvas much grasse in the place The men therfore sate dovvne in number about fiue thousand ✠verse 11 IESVS therfore tooke the loaues and vvhen he had giuen thankes he distributed to them that sate in like maner also of the fishes as much as they vvould ✠verse 12 And after they vvere filled he said to his Disciples Gather the fragments that are remaining lest they be lost ✠verse 13 They gathered therfore and filled tvvelue baskets vvith fragments of the fiue barley loaues vvhich remained to them that had eaten ✠verse 14 Those men therfore vvhen they had seen vvhat a signe IESVS had done said That this is the Prophet in deede that is to come into the vvorld ✠verse 15 IESVS therfore vvhen he knevv that they vvould come to take him and make him king * he fled againe into the mountaine him self alone ⊢ ✠verse 16 And vvhen euen vvas come his Disciples vvent dovvne to the sea ✠verse 17 And vvhen they vvere gone vp into the shippe they came beyond the sea into Capharnáum and novv it vvas darke and IESVS vvas not come vnto them ✠verse 18 And the sea arose by reason of a great vvinde that blevv ✠verse 19 Vvhen they had to vved therfore about fiue and tvventie or thirtie furlonges they see IESVS vvalking vpon the sea and to dravv nigh to the shippe and they feared ✠verse 20 But he saith to them It is I feare not ✠verse 21 They vvould therfore haue taken him into the shippe and forthvvith the shippe vvas at the land to vvhich they vvent ✠verse 22 The next day the multitude that stoode beyond the sea savv that there vvas no other boate there but one and that IESVS had not entred into the boate vvith his Disciples but that his Disciples only vvere departed ✠verse 23 but other boates came in frō Tiberias beside the place vvhere they had eatē the bread our Lord giuing thankes ✠verse 24 Vvhen therfore the multitude savv that IESVS vvas not there nor his Disciples they vvent vp into the boates came to Capharnaū seeking IESVS ✠verse 25 And vvhē they had found him beyond the sea they said to him Rabbi vvhē camest thou hither ✠verse 26 IESVS ansvvered them and said Amen amen I say to you you seeke me not because you haue seene signes but because you did eate of the loaues and vvere filled ✠verse 27 ″ Vvorke not the meate that perisheth but that endureth vnto life euerlasting vvhich the Sonne of man vvil giue you For him the Father God hath signed ✠verse 28 They said therfore vnto him Vvhat shal vve doe that vve may vvorke the vvorkes of God ✠verse 29 IESVS ansvvered and said to them This is the vvorke of God that you beleeue in him vvhom he hath sent ✠verse 30 They said therfore to him Vvhat signe therfore doest thou that vve may see and may beleeue thee vvhat vvorkest thou ✠verse 31 Our * fathers did eate Manna in the desert as it is vvritten Bread from heauen he gaue them to eate ✠verse 32 IESVS therfore said to them Amen amen I say to you Moyses gaue you not the bread from heauen but my Father giueth you ″ the true bread from heauen ✠verse 33 For the bread of God it is that descendeth from heauen and giueth life to the vvorld ✠verse 34 They said therfore vnto him Lord giue vs alvvaies this bread ✠verse 35 And IESVS said to them I am the bread of life he that commeth to me shal not hunger and he that beleeueth in me shal neuer thirst ✠verse 36 But I said to you that both you haue seen me and you beleeue not ✠verse 37 Al that the Father giueth me shal come to me and him that commeth to me I vvil not cast forth ✠verse 38 Because I descended from heauen not to doe mine ovvne vvil but the vvil of him that sent me ✠verse 39 For this is the vvil of him that sent me the Father that al that he hath giuē me I leese not thereof
and they came to the monument ✠verse 4 And both ranne together and that other disciple did out-runne Peter and came first to the monument ✠verse 5 And vvhen he had stouped dovvne he savv the linnen clothes lying but yet he vvent not in ✠verse 6 Simon Peter therfore coÌ„meth folovving him and vvent in to the monument and savv the linneÌ„ clothes lying ✠verse 7 and the napkin that had been vpon his head not lying vvith the linnen clothes but apart vvrapped vp into one place ✠verse 8 Then therfore vvent in that other disciple also vvhich came first to the monument and he savv and beleeued ✠verse 9 For as yet they knevv not the scripture that he should rise againe from the dead ⊢ ✠verse 10 The disciples therfore departed againe to them selues ✠verse 11 But * Marie stoode at the monument vvithout vveeping Therfore as she vvas vveeping she stouped dovvne looked into the monument ✠verse 12 and she savv tvvo Angels in vvhite sitting one at the head and one at the feete vvhere the body of IESVS had been laid ✠verse 13 They say to her VvomaÌ„ vvhy vveepest thou She saith to them Because they haue taken avvay my Lord and I knovv not vvhere they haue put him ✠verse 14 Vvhen she had said thus she turned backvvard and savv IESVS standing and she knevv not that it is IESVS ✠verse 15 IESVS saith to her VvomaÌ„ vvhy vveepest thou vvhom seekest thou She thinking that it vvas the gardiner saith to him Sir if thou hast caried him avvay tel me vvhere thou hast laid him I vvil take him avvay ✠verse 16 IESVS saith to her Marie She turning saith to him Rabbóni vvhich is to say Maister ✠verse 17 IESVS saith to her Do not touche me for I am not yet ascended to my Father but goe to my brethren and say to them I ascend to my Father and your Father my God and your God ✠verse 18 Marie Magdalene commeth and telleth the disciples That I haue seen our Lord and thus he said vnto me ⊢ verse 19 Therfore vvhen it vvas * late that day the first of the Sabboths and ″ the doores vvere shut vvhere the disciples vvere gathered together for feare of the Ievves IESVS came and stoode in the middes and saith to them Peace be to you ✠verse 20 And vvhen he had said this he shevved them his handes and side The disciples therfore vvere glad vvhen they savv our Lord. ✠verse 21 He said therfore to them againe Peace be to you ″ As my Father hath sent me I also doe send you ✠verse 22 Vvhen he had said this ″ he breathed vpon them and he saith to them Receiue ye the Holy Ghost ✠verse 23 ″ VVHOSE SINNES YOV SHAL FORGIVE THEY ARE FORGIVEN THEM AND VVHOSE YOV SHAL RETEINE THEY ARE RETEINED ✠verse 24 But Thomas one of the Tvvelue vvho is called Didymus vvas not vvith them vvheÌ„ IESVS came ✠verse 25 The other disciples therfore said to him Vve haue seen our Lord. But he said to them Vnles I see in his handes the print of the nailes and put my finger into the place of the nailes and put my hand into his side I vvil not beleeue ✠verse 26 And after eight daies againe his disciples vvere vvithin and Thomas vvith them IESVS commeth the doores being shut and stoode in the middes and said Peace be to you ✠verse 27 Then he saith to Thomas Put in thy finger hither and see my handes and bring hither thy hand and put it into my side be not incredulous but faithful ✠verse 28 Thomas ansvvered said to him My Lord my God ✠verse 29 IESVS saith to him Because thou hast seen me Thomas thou hast beleeued blessed are they that haue not seen haue beleeued ⊢ ✠verse 30 * Many other signes also did IESVS in the sight of his disciples vvhich are not vvritteÌ„ in this booke ✠verse 31 And these are vvritten that you may beleeue tht IESVS is CHRIST the sonne of God and that beleeuing you may haue life in his name ⊢ ANNOTATIONS CHAP. XX. 19. The doores vvere shut Such Heretikes as deny Christs body to be or that it can be in the B. Sacrament for that it is in heauen and can not be in two places at once nor without the natural maner of the quantitie space or place agreable to the condition of his humanitie be inuincible refuted by Christs entering into the Disciples the doores shut and by that that his true natural body whole and perfect in al his limmes length bredth and thicknes distincte and diuers from the substance and corpulence of the wood was in the same proper place that the wood was in and passed through the same as he also came out of his mothers wombe the clausure not sturred and passed through the stone out of his Sepulcher By al which the Heretikes being plainely reproued and conuinced of infidelitie they boldly deny the plaine Scriptures or so fondly shift them selues from the euideÌ„ce thereof that their impudencie is specially to be marked in this point Some say that he came in at the window some that the doore opened of it self to let him in some that to come in the doores being shut signifieth no more but that he came in late in the euening at what time men vse to shut their doores and such other flightes to defend falshod against â—â—presse Scriptures aud against the Apostles testimonie who therfore tooke him to be a Spirit because they saw him stand sodenly in the middes of them al the house being close shut And the Fathers al confesse that he went in the doores being shut See S. Ambrose li. 10 in Lucam c. â—4 S. Augustine ep â— ad Volusiâ—n li. 22 de ciuit c. 8 S. Cyril in Io. li. 12 c. 53 S. Hiero. li. 1 cont Iouinâ—anum c. 21. we know it is the natural course od Gods ordinance that euery body should haue but one and his owne proper place fitted to the lineaments quantitie termes and limites of the same without which naturally the bodies were no where and consequently not at al as S. Augustine saith ad Dardanum but that God supernaturally and miraculously can not by his omnipotencie dispose otherwise of his owne body then the natural forme or quantitie or qualitie thereof require that is great incredulitie seing we must beleeue that he can doe so with any other body of mere men or other creatures the Scripture being plaine that he can make a camel passe through a nedles eie continuing in his natural figure and quantitie stil and S. Augustine telleth of a woman whose ring fel from her girdle both being fast and whole and Rupertus of a Religious man whose girdle fast buckled fel downe before him from his body De off Eccl. Therfore it is to
such grace and mercy as also on the other side to shevv hovv readily the Gentiles in so many Nations vvere conuerted by one Apostle onely vvho From Hierusalem euen to Illyâ—icum replenished the Gospel of Christ And this parting of the vvorke so made by S. Peter vvith the rest doth S. Paul him selfe touche That vve vnto the Gentiles and they vnto the Circuncision Neuerthelesse before his coÌ„ming to Rome not onely vvas the Church come to Rome as it is euident Act. the last chap. there plaÌ„ted by S. Peter and others as likevvise by S. Peter it vvas planted in the first Gentils before that S. Paul began the taking of it avvay from the multitude of the Ievves and the translating of it to the multitude of the Gentils but also so not able vvas the same Church of Rome that S. Paul vvriting his Epistle to the Romanes before he came thither saith Your faith is renovvmed in the vvhole vvorld and therefore they vvith the rest of the Gentiles be that Nation vvhereof Christ told the Ievves saying The Kingdom of God shal be taken avvay from you shal be giueÌ„ to a Nation yelding the fruites thereof As before vve noted the Gospels as they are read both at Mattins and Masse through out the yere in their conuenient time and place so the bookes folovving as also the bookes of the old Testament are read in the said Seruice of the Church for Epistles and Lessons in their time place as hereafter shal be noted in euery of them See the very same order and custome of the primitiue Church in S. Ambrose ep 33. S. Augustine Serm. de Tempore 139 140 141 144. S. Leo Ser. 2 4 de Quadrag Ser. 13 19 de Pass Domini S. Gregorie in his 40 homilies vpon the Gospels THE ACTES OF THE APOSTLES CHAP. I. Christ novv ready to ascend biddeth the Apostles to expect the Holy Ghost vvhich he had promised foretelling vvhere being strengthened by him they should begin his Church and hovv far they should cary it 9 After his Ascension they are vvarned by tvvo Angels to set their mindes vpon his second comming 14 In the daies of their expectation 15 Peter beginneth to execute his vicarship giuing instruction and order by vvhich Mathias is elected Apostle in the place of Iudas verse 1 THE * first treatise I made of al things O Theophilus vvhich IESVS began to doe and to teache ✠verse 2 vntil the day vvherein ″ giuing commaundement by the holy Ghost to the Apostles vvhom he chose he vvas assumpted ✠verse 3 to vvhoÌ„ he shevved also him self aliue after his passion in many arguments for fourtie daies appearing to them speaking of the kingdom of God ✠verse 4 And eating vvith them * he commaunded them that they should not depart from Hierusalem but should expect the promisse of the Father vvhich you * haue heard saith he by my mouth ✠verse 5 for Iohn in deede baptized vvith vvater but * you shal be baptized vvith the holy Ghost after these fevv daies ◠✠verse 6 They therfore that vvere assembled asked him saying Lord whether at this time vvilt thou restore the kingdom to Israel ✠verse 7 but he said to them ″ It is not for you to knovv times or moments vvhich the Father hath put in his ovvne povver ✠verse 8 but you shal receiue the * vertue of the holy Ghost comming vpon you and you shal be vvitnesses vnto me in Hierusalem and in al Ievvrie and Samaria and euen to the vtmost of the earth ✠verse 9 And * vvhen he had said these things in their sight he vvas eleuated and a cloud receiued him out of their sight ✠verse 10 And vvhen they beheld him going into heauen behold tvvo men stoode beside them in vvhite garments ✠verse 11 vvho also said Ye men of Galilee vvhy stand you looking into heauen This IESVS vvhich is ″ assumpted from you into heauen shal so come as you haue seen him going into heauen ⊢ ✠verse 12 Then they returned to Hierusalem from the mount that is called Oliuet vvhich is by Hierusalem distant a Sabboths iourney ✠verse 13 And vvhen they vvere entred in they vvent vp into an vpper chamber vvhere abode Peter Iohn Iames and Andrevv Philippe and Thomas Bartholomevv and Mathevv Iames of Alphaeus and Simon Zelótes and Iude of Iames. ✠verse 14 Al these vvere perseuéring vvith one minde in praier vvith the vvomen and ″ MARIE the mother of IESVS and his brethren ✠verse 15 In those daies ″ Peter rising vp in the middes of the brethren said and the multitude of persons together vvas almost an hundred and tvventie ✠verse 16 You men brethren * the scripture must be fulfilled vvhich the holy Ghost spake before by the mouth of Dauid concerning Iudas vvho vvas the * captaine of them that apprehended IESVS ✠verse 17 vvho vvas numbred among vs and obteined the lot of this ministerie ✠verse 18 And he in deede hath possessed a * field of the revvard of iniquitie and being hanged he burst in the middes and al his bovvels gushed out ✠verse 19 And it vvas made notorious to al the inhabitants of Hierusalem so that the same field vvas called in their tonge Hacel-dema that is to say the field of bloud ✠verse 20 For it is vvritten in the booke of Psalmes Be their habitation made desert and be there none to dvvel in it And his Bishoprike let another take ✠verse 21 Therfore of these men that haue assembled vvith vs al the time that our Lord IESVS vvent in and vvent out among vs ✠verse 22 beginning from the baptisme of Iohn vntil the day vvherein he vvas assumpted from vs there must one of these be made a vvitnes vvith vs of his resurrection ✠verse 23 And they appointed tvvo Ioseph vvho vvas called Barsabas vvho vvas surnamed Iustus and Mathias ✠verse 24 And praying they said Thou Lord that knovvest the harts of al men shevv of these tvvo one vvhom thou hast chosen ✠verse 25 to take the place of this ministerie and Apostleship from the vvhich Iudas hath preuaricated that he might goe to his ovvne place ✠verse 26 And they gaue them ″ lottes and the lot fel vpon Mathias and he vvas numbered vvith the eleuen Apostles ⊢ ANNOTATIONS CHAP. I. 2. Giuing commaundement He meaneth the power giuen them to preach to baptize to remit sinnes and generally the whole commission and charge of gouernement of the Church after him and in his name steede and right the which Regiment was giuen them together with the Holy Ghost to assist them therein for euer 7. It is not for you It is not for vs nor needful for the Church to know the times moment of the world the comming of Antichrist and such other Gods secretes This is ynough in that
name hath strengthened the faith vvhich is by him hath giuen this perfect health in the sight of al you ✠verse 17 And novv brethren I knovv that you did it through ignoraÌ„ce as also your princes ✠verse 18 But God vvho foreshevved by the mouth of al the prophets that his CHRIST should suffer hath so fulfilled it ✠verse 19 Be Penitent therfore conuert that your sinnes may be put out ⊢ ✠verse 20 that vvhen the times shal come of refreshing by the sight of our Lord and he shal send him that hath been preached vnto you IESVS CHRIST ✠verse 21 vvhom heauen truely must receiue vntil the times of the restitution of al things vvhich God spake by the mouth of his holy prophets from the beginniÌ„g of the world ✠verse 22 Moyses in deede said That a prophet shal the Lord your God raise vp to you of your brethren as my self him you shal heare according to al things vvhatsoeuer he shal speake to you ✠verse 23 And it shal be euery soule that shal not heare that prophet shal be destroied out of the people ✠verse 24 And al the Prophets from Samuël and aftervvard that haue spoken told of these daies ✠verse 25 You are the children of the Prophets and of the testament vvhich God made to our fathers saying to Abraham And in thy seede shal al the families of the earth be blessed ✠verse 26 To you first God raising vp his sonne hath sent him blessing you that euery one should conuert him self from his naughtines ANNOTATIONS CHAP. III. â— That vvhich I haue This power of working miracles vvas in Peter and Peter properly did giue this man his health though he receiued that force and vertue of God and in by him executed the same Therfore he saith That vvhich I haue I giue to thee and the Heretikes are ridiculous that note here a miracle done by Christ by the handes of the Apostles to make the simple beleeue that they had no more to doe then a dead instrument in the workemans hand 12. By our povver When the Apostles remit sinnes or doe any other miracles they doe it not by any humane proper or natural power in them selues but of supernatural force giuen them from aboue to proue that the faith of Christ is true and that he is God whom the Iewes crucified in whose name and faith they worke and not in their owne CHAP. IIII. The Rulers of the Ievves oppose them selues and imprison Peter and Iohn 4 But yet thousands of the people are conuerted 5 and to the Rulers also Peter boldly auoucheth by the forsaid miracle that IESVS is Christ telling them of their heinous fault out of the Psalmes and that vvithout him they can not be saued 13 They though confounded vvith the miracle yet procede in their obstinacie forbidding them to speake any more of IESVS adding also threates 23 Wherevpon the Church fleeth to praier vvherein they comfort them selues vvith the omnipotencie of God and prediction of Dauid and aske for the gift of boldnes and miracles against those threates 31 And God sheweth miraculously that he hath heard their praier â—2 The vvhole Churches vnitie and communitie of life 36. Of Barnabas by name verse 1 AND vvhen they vvere speaking to the people the Priests and magistrates of the temple and the Sadducees came vpon them ✠verse 2 being greeued that they taught the people and shevved in IESVS the resurrection from the dead ✠verse 3 and they laid handes vpon them and put them into vvard vntil the morovv for it vvas novv euening ✠verse 4 And many of them that had heard the vvord beleeued and the number of the men vvas made fiue thousand ✠verse 5 And it came to passe on the morovv that their princes and Auncients and Scribes vvere gathered into Hierusalem ✠verse 6 and Annas the high priest and Caiphas and Iohn and Alexander and as many as vvere of the priests stocke ✠verse 7 And setting them in the middes they asked In vvhat povver or in vvhat name haue you done this ✠verse 8 Then Peter replenished vvith the holy Ghost said to them Ye princes of the people Auncients ✠verse 9 If vve this day be examined for a good deede vpon an impotent man in vvhat he hath been made whole ✠verse 10 be it knovven to al you and to al the people of Israël that in the name of IESVS CHRIST of Nazareth vvhom you did crucifie vvhom God hath raised from the dead in this same this man standeth before you vvhole ✠verse 11 This is the stone that vvas reiected of you the builders vvhich is made into the head of the corner ✠verse 12 and there is not saluation in any other for neither is there any other name vnder heauen giuen to men vvherein vve must be saued ✠verse 13 And seeing Peters constancie and Iohns vnderstanding that they vvere men vnlettered and of the vulgar sort they marueled and they knew them that they had been vvith IESVS ✠verse 14 seeing the man also that had been cured standing vvith them they could say nothing to the contrarie ✠verse 15 But they commaunded them to goe aside forth out of the councel and they conferred together ✠verse 16 saying Vvhat shal vve doe to these men for a notorious signe in deede hath been done by them to al the inhabitants of Hierusalem it is manifest and vve can not denie it ✠verse 17 But that it be no further spred abrode among the people let vs threaten them that they speake no more in this name to any man ✠verse 18 And calling them they charged them that they should not speake at al nor teache in the name of IESVS ✠verse 19 But Peter and Iohn ansvvering said to them If it be iust in the sight of God to heare you rather then God iudge ye ✠verse 20 for vve can not but speake the things vvhich vve haue seen and heard ✠verse 21 But they threatening dimissed them not finding hovv they might punish them for the people because all glorified that vvhich had been done in that vvhich vvas chaunced ✠verse 22 For the man vvas more then fourtie yeres old in vvhom that signe of health had been vvrought ✠verse 23 And being dimissed they came to theirs and shevved al that the cheefe priests and Aucients had said to them ✠verse 24 Vvho hauing heard it with one accord lifted vp their voice to God and said Lord thou that didst make heauen earth the sea and al things that are in them ✠verse 25 vvho in the holy Ghost by the mouth of our father Dauid thy seruaÌ„t hast said Vvhy did the Gentiles rage and the people meditate vaine thinges ✠verse 26 the kings of the earth stand vp and the princes assemble together against our Lord and against his CHRIST ✠verse 27 For there assembled in deede
emulatiō * sold Ioseph into Aegypt and God vvas vvith him ✠verse 10 and deliuered him out of al his tribulations and he * gaue him grace and vvisedom in the sight of Pharao the king of Aegypt and he appointed him Gouernour ouer Aegypt and ouer al his house ✠verse 11 And there came famin vpon al Aegypt and Chanaan and great tribulation and our fathers found no victuals ✠verse 12 But vvhen * Iacob had heard that there vvas corne in Aegypt he sent our fathers first ✠verse 13 and at the * secōd time Ioseph vvas knovven of his brethren and his kinred vvas made knovven vnto Pharao ✠verse 14 And Ioseph sending called thither Iacob his father and al his kinred in seuentie fiue soules ✠verse 15 And * Iacob descended into Aegypt and * he died and our fathers ✠verse 16 And they vvere translated into Sichem and vvere * laid in the sepulchre that Abraham * bought for a price of siluer of the sonnes of Hemor the sonne of Sichem ✠verse 17 And vvhen the time drevv neere of the promisse vvhich God had promised to Abraham the people * increased and vvas multiplied in Aegypt ✠verse 18 vntil an other king arose in Aegypt that knevv not Ioseph ✠verse 19 This same circumuenting our stocke afflicted our fathers that they should expose their children to the end they might not be kept aliue ✠verse 20 The same time vvas * Moyses borne and he vvas acceptable to God who was nourished three moneths in his fathers house ✠verse 21 And vvhen he vvas exposed Pharaos daughter tooke him vp and nourished him for her ovvne sonne ✠verse 22 And Moyses vvas instructed in al the vvisedom of the Aegyptians and he vvas mightie in his vvordes and vvorkes ✠verse 23 And * vvhen he vvas fully of the age of fourtie yeres it came to his minde to visite his brethren the children of Israël ✠verse 24 And vvhen he had seen one suffer vvrong he defended him and striking the Aegyptian he reuenged his quarel that susteined the vvrong ✠verse 25 And he thought that his brethren did vnderstand that God by his hand vvould saue them but they vnderstood it not ✠verse 26 And the day folovving * he appeared to them being at strife and he reconciled them vnto peace saying Men ye are brethren vvherfore hurt you one an other ✠verse 27 But he that did the iniurie to his neighbour repelled him saying Vvho hath appointed thee prince and iudge ouer vs ✠verse 28 Vvhat vvilt thou kil me as thou didst yesterday kil the Aegyptian ✠verse 29 And Moyses fled vpon this vvord and he became a seiourner in the land of Madian vvhere he begat tvvo sonnes ✠verse 30 And after fourtie yeres vvere expired there * appeared to him in the desert of mount Sina an Angel in the fire of the flame of a bush ✠verse 31 And Moyses seeing it marueled at the vision And as he vvent neere to vevve it the voice of our Lord vvas made to him ✠verse 32 I am the God of thy fathers the God of Abraham the God of Isaac and the God of Iacob And Moyses being made to tremble durst not vevve it ✠verse 33 And our Lord said to him Loose of the shoe of thy feete for the place vvherein thou standest is ″ holy ground ✠verse 34 Seeing I haue seen the affliction of my people vvhich is in Aegypt and I haue heard their groning and am descended to deliuer them And novv come and I vvil send thee into Aegypt ✠verse 35 This Moyses vvhom they denied saying Vvho hath appointed the prince and Captaine him God sent prince redeemer vvith the hand of the Angel that appeared to him in the bush ✠verse 36 He * brought them forth doing vvonders and signes in the land of Aegypt and in the redde sea and in the * desert fourtie yeres ✠verse 37 This is that Moyses vvhich said to the children of Israël A prophet vvil God raise vp to you of your ovvne brethren at my self him you shal heare ✠verse 38 This is he that * vvas in the assemblie in the vvildernesse vvith the Angel that spake to him in Mount-Sina and vvith our fathers vvho receiued the vvordes of life to giue vnto vs. ✠verse 39 To vvhom our fathers vvould not be obedient but they repelled him and in their hartes turned avvay into Aegypt ✠verse 40 saying to Aaron Make vs goddes that may goe before vs for this Moyses that brought vs out of the land of Aegypt vve knovv not vvhat is befallen to him ✠verse 41 And they made a calfe in those daies and offered sacrifice to the Idol and reioyced in the vvorkes of their ovvne handes ✠verse 42 And God turned and deliuered them vp to serue the host of heauen as it is vvritten in the booke of the Prophets Did you offer victims and hostes vnto me fourtie yeres in the desert O house of Israël ✠verse 43 And you tooke vnto you the tabernacle of Moloch and the starre of your God Rempham figures vvhich you made to adore them And I vvil translate you beyond Babylon ✠verse 44 The tabernacle of testimonie vvas among our fathers in the desert as God ordained speaking to Moyses that he should make it according to the forme vvhich he had seen ✠verse 45 Vvhich our fathers * vvith Iesus receiuing brought it in also into the possession of the Gentiles vvhich God expelled from the face of our fathers till in the daies of Dauid ✠verse 46 Vvho found grace before God and * desired that he might finde a tabernacle for the God of Iacob ✠verse 47 And * Salomon built him a house ✠verse 48 But the Highest dvvelleth ″ not in houses * made by hand as the prophet saith ✠verse 49 Heauen is my seate and the earth the foote-stole of my feete Vvhat house vvil you build me saith our Lord or vvhat place is there of my resting ✠verse 50 Hath not my hand made al these things ✠verse 51 You stiffe-necked and of vncircumcised hartes and eares you alvvaies resist the holy Ghost as your fathers your selues also ✠verse 52 Vvhich of the prophets did not your fathers persecute And they slevve them that foretold of the comming of the Iust one of vvhom novv ✠verse 53 you haue been betraiers and murderers vvho receiued the Lavv by the disposition of Angels and haue not kept it ✠verse 54 And hearing these things they vvere cut in their hartes and they gnashed vvith their teeth at him ✠verse 55 But he being ful of the holy Ghost looking stedfastly vnto heauen savv the glorie of God and IESVS standing on the right hand of God ✠verse 56 And he said Behold I see the heauens opened and the Sonne of
to Caesaréa and sent him avvay to Tarsus ✠verse 31 The ⸬ CHVRCH truely through al Ievvrie Galilee and Samaria had peace vvas edified vvalking in the feare of our Lord and vvas replenished vvith the consolation of the holy Ghost ✠verse 32 And it came to passe that Peter as he passed through al came to the saincts that dvvelt at Lydda ✠verse 33 and he found there a certaine man named Aeneas lying in his bed from eight yeres before vvho had the palsey ✠verse 34 And Peter said to him Aeneas our Lord IESVS CHRIST heale ' thee arise and make thy bed And incontinent he arose ✠verse 35 And al that dvvelt at Lydda and Satóna savv him vvho conuerted to our Lord. ✠verse 36 And in Ioppé there vvas a certaine disciple named Tabitha vvhich by interpretation is called Dorcas This vvomā vvas ful of good vvorkes and almes-deedes vvhich she did ✠verse 37 And it came to passe in those daies that she vvas sicke and died Vvhom vvhen they had vvashed they laid her in an vpper chamber ✠verse 38 And vvhereas Lydda vvas nigh to Ioppé the disciples hearing that Peter vvas in it they sent tvvo men vnto him desiring him Be not loth to come so farre as to vs. ✠verse 39 And Peter rising vp came vvith them And vvhen he vvas come they brought him into the vpper chamber and al the vvidovves stoode about him vveeping and shevving him the coates and garments vvhich Dorcas made them ✠verse 40 And al being put forth Peter falling on his knees praied and turning to the body he said Tabitha arise And she opened her eies and seeing Peter she sate vp ✠verse 41 And giuing her his hand he lifted her vp And vvhen he had called the saincts and the vvidovves he presented her aliue ✠verse 42 And it vvas made knovven through out al Ioppé and many beleeued in our Lord. ✠verse 43 And it came to passe that he abode many daies in Ioppé vvith one Simon a tanner CHAP. X. Because the Ievves so much abhorred the Gentils for the better vvarrant of their Christening an Angel appeareth to Cornelius the deuout Italian 9 and a vision is shevved to Peter him self the cheefe and Pastor of al 19 and the Spirit speaketh to him 34 yea and as he is Catechizing them about IESVS 44 the holy Ghost commeth visibly vpon them and therfore not fearing any longer the offense of the Ievves he commaundeth to baptize them verse 1 AND there vvas a certaine man in Caesaréa named Cornelius Centurion of that vvhich is called the Italian band ✠verse 2 religious fearing God vvith al his house ″ doing many almes-deedes to the people And alvvaies praying to God ✠verse 3 he savv in a vision manifestly about the ninthe houre of the day an Angel of God comming in vnto him and saying to him Cornelius ✠verse 4 But he beholding him taken vvith feare said Vvho art thou Lord And he said to him Thy praiers and thy almes-deedes are ascended into remembrance in the sight of God ✠verse 5 And novv send men vnto Ioppé and call hither one Simon that is surnamed Peter ✠verse 6 he lodgeth vvith one Simon a tanner vvhose house is by the sea side he vvil tel thee vvhat thou must doe ✠verse 7 And vvhen the Angel vvas departed that spake to him he called tvvo of his houshold and a souldiar that feared our Lord of them that vvere vnder him ✠verse 8 To vvhom vvhen he had told all he sent them vnto Ioppé ✠verse 9 And the next day vvhiles they vvere going on their iourney and dravving nigh to the citie Peter vvent vp into the higher partes ″ to pray about the sixt houre ✠verse 10 And being hungrie he vvas desirous to take somevvhat And as they vvere preparing there fel vpon him an excesse of minde ✠verse 11 and he savv the heauen opened and a certaine vessel descending as it vvere a great lin̄en sheete vvith foure corners let dovvne from heauen to the earth ✠verse 12 vvherein vvere al foure-footed beastes and that creepe on the earth and foules of the aire ✠verse 13 And there came a voice to him Arise Peter kil and eate ✠verse 14 But Peter said God forbid Lord for I did neuer eate any common and vncleane thing ✠verse 15 And a voice came to him againe the second time That vvhich God hath purified doe not thou cal common ✠verse 16 And this vvas done thrise and forthvvith the vessel was taken vp againe into heauen ✠verse 17 And vvhiles Peter doubted vvithin him self vvhat the vision should be that he had seen behold the men that vvere sent from Cornelius inquiring for Simons house stood at the gate ✠verse 18 And vvhen they had called they asked if Simon that is surnamed Peter vvere lodged there ✠verse 19 And as Peter vvas thinking of the vision the Spirit said to him Behold three men doe seeke thee ✠verse 20 Arise therfore and get thee dovvne and goe vvith them doubting nothing for I haue sent them ✠verse 21 And Peter going dovvne to the men said Behold I am he vvhom you seeke vvhat is the cause for the vvhich you are come ✠verse 22 Vvho said Cornelius the Centurion a iust man that feareth God and hauing testimonie of al the nation of the Ievves receiued an ansvver of an holy Angel to send for thee into his house and to heare vvordes of thee ✠verse 23 Therfore bringing them in he lodged them ✠And the day folovving he arose and vvent vvith them and certaine of the brethren of Ioppé accompanied him ✠verse 24 And on the morow he entred into Caesaréa And Cornelius expected them hauing called together his kinne and special frendes ✠verse 25 And it came to passe Vvhen Peter vvas come in Cornelius came to meete him and falling at his feete ″ adored ✠verse 26 But Peter lifted him vp saying Arise my self also am a man ✠verse 27 And talking vvith him he vvent in and findeth many that vvere assembled ✠verse 28 and he said to them You knovv hovv abominable it is for a man that is a Ievve to ioyne or to approche vnto a stranger but God hath shevved to me to call no man cōmon or vncleane ✠verse 29 For the vvhich cause making no doubt I came vvhen I vvas sent for I demaund therfore for vvhat cause you haue sent for me ✠verse 30 And Cornelius said Foure daies since vntil this houre I vvas praying the ninthe houre in my house and behold a man stoode before me in vvhite apparel ✠verse 31 and said Cornelius thy praier is heard and thy almes-deedes are in memorie in the sight of God ✠verse 32 Send therfore to Ioppé and call hither Simon that is surnamed Peter he lodgeth in the house of Simon a tanner by the sea side ✠verse 33
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 theÌ„ce 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 â—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 â—â— 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 proâ—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. â— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand â—â— 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 auÌ„cient 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 honestâ—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 TestameÌ„t 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
and iustly ansvvering to the time and vveight of his trauels and vvorkes in vvhich sense the Scripture saith Dignus est operarius mercede sua the vvorkeman is vvorthy of his hire rather then a free gift though because faithful men must acknovvledge that their merites be the giftes and graces of God they rather vse the vvord revvard then hire stipend or repaiment though in deede it be al one as you may see by diuers places of holy vvrite as * My merces revvard is vvith me to render to euery one * according to his vvorkes And Our Lord vvil â—ender vnto me according to my iustice Ps 1â— And the very vvord it self merite equiualent to the Greeke is vsed thus Mercie shal make a place to euery one * according to the merite of workes Ecclâ—i 16 15. And If you doe your iustice before men you shal not haue reward in heauen Mat. 6 1. Vvhere you see that the revvard of heauen is recompense of iustice And the euasion of the Heretikes is friuolous and euidently false as the former and like vvordes do conuince for they say heauen is our Merces or revvard not because is is due to our vvorkes but to the promes of God vvhere the vvordes be plaine According to euery mans vvorkes or labours vpon vvhich vvorkes and for vvhich vvorkes conditionally the promes of heauen vvas made 12. Vpon this foundation The foundaion is Christ and faith in him vvorking by charitie The vppes building may be either pure and perfect matter of gold siluer and pretious stone vvhich according to the most authentical and probable exposition be good vvorkes of charitie and al Christian iustice done by Gods grace or els vvood hay stubble vvhich signifie the manifold actes of mans infirmitie and his venial sinnes Vvhich more or lesse mixed and medled vvith the better matter aforesaid require more or lesse punishmeÌ„t or purgation at the day of our death At vvhich day if by penance or other meanes in the Church the said venial sinnes be before hand cleansed there shal neede no purgiug at al but they shal straight receiue the reward due to them 13. Shal be manifest Vvhether our life and workes be pure and neede no cleansing novv in this vvorld is hard to iudge but the day of our Lord vvhich is at our death vvil make it plaine in vvhat termes euery mans life is tovvards God for then Purgatorie fire shal reueale and proue it for vvhosoeuer hath any impure matter of venial sinnes or such other dettes to Gods iustice paiable and purgable must into that fire and after due paiment and cleansing be saued through the same Vvhere the vvorkes of the perfect men and such as died vvith al dettes paied cleansed or forgiuen are quitted from the fire and neuer incurre damage paine or losse thereby The places of fathers expounding this for Purgatorie be very many most euident vvhich are cited in the last Annotation folovving 1â— The day of our Lord shal declare That this purgation rather signifieth the place of Gods iustice after our death then any affliction in this life the Apostles precise specifying of fire declareth and of reuealing and notifying the difference of mens vvorkes by the same vvhich is not done euidently euer in this life and namely the vvord day of our Lord vvhich commonly and properly signifieth in Scripture and namely in this Apostle 1 Cor. 3 5. 2 Cor. 1 1â— Philip. 1 10. 6. 1 Thes â— 2. 2 Thes 2 2. either the particular or the general iudgement and therfore that the trial spoken of is not properly nor litterally meant any affliction or aduersitie of this life as Caluin also coÌ„fesseth coyning a folish nevv construction of his ovvne Vvhere you may note also in that mans Commentarie that this vvord dies Domini vvas so preiudicial against him and al other expositions of the trial to be made in this vvorld that he vvould gladly haue Domini ouâ— reading thus A day shal â—â—me vvhich shal open c. Vvhere vnderstand that if it vvere only Dies as * in the Greeke yet thereby also the Scripture is vvont to signifie the self same thing as 2 Tim. 1 12. 28. and 2 Tim. 4 8. and Heb. 10 25 the day as in this place vvith the greeke article only vvhich is al one vvith Dies illa or Dies Domini 15. As by fire S. Augustine vpon these vvordes of the Psalme 37. Lord rebuke me not in thine indignation nor amend me in thy vvrath For it shal come to passe saith he that some be amended in the vvrath of God and be rebuked in his indignation And not al perhaps that are rebuked shal be amended but yet some there shal be saued by amending It shal be so surely because amending it â—amed yet so as by fire but some there shal be that shal be rebuked and not amended to vvhom he shal say Goe ye into euerlasting fire Fearing therfore these more greuous paines he desireth that he may neither be rebuked in indignation by eternal fire nor amended in his vvrath that is to say Purge me in this life and make me such an one as shal not neede the amending fire being for them vvhich shal be saued yet so as by fire Wherfore but because here they build vpon this foundation vvood hay stubble for if they did build gold siluer and pretious stones they should be secure from both fires not onely from that eternal vvhich shal torment the impious eternally but also from that vvhich shal amend them that shal be saued by fire for it is said he shal be safe yet so as by fire And because it is said he shal be safe that fire is coÌ„temned Yea verely though safe by fire yet that fire shal be more greuous then vvhatsoeuer a man can suffer in this life And you knovv hovv great euils the vvicked haue suffered and may suffer yet they haue suffered such as the good also might suffer for vvhat hath any malefactor suffered by the lavves that a Martyr hath not suffered in the confession of Christ These euils therfore that are here be much more easie and yet see hovv men not to suffer them doe vvhatsoeuer thou coÌ„maundest Hovv much better doe they that vvhich God commaundeth that they may not suffer thâ—se greater paines Thus far S. Augustine See S. Ambr. vpon this place 1 Cor. 3. Ser. 20 in Psal â—18 Hiero. li. 2 c. 13 adu Iouinianum Gieg. li. 4. Dialog c. â—9 in Psal 1. Pâ—nit in principie Origen 〈◊〉 â— in c. 15. Exod. and bâ— 14 in c. 24. Leuit. CHAP. IIII. He requireth to be esteemed for his office but regardeth not to be praised of man for his vertue considering that neither his ovvne conscience is a sufficient iudge thereof but onely God vvho seeth al. 8 He toucheth them for contemning in their pride the Apostles them selues as miserable 18 threatening to come to those proude Falseapostles vvho vvere the
But vve haue this treasure in earthen vessels that the excellencie may be of the povver of God and not of vs. ✠verse 8 In al things vve suffer tribulation but are not in distresse vve vvant but are not destitute ✠verse 9 vve suffer persecution but are not forsaken vve are cast dovvne but vve perish not ✠verse 10 alvvaies bearing about in our body the mortification of IESVS that the life also of IESVS may be manifested in our bodies ✠verse 11 For vve that liue are alvvaies deliuered vnto death for IESVS that the life also of IESVS may be manifested in our mortal flesh ✠verse 12 Death then vvorketh in vs but life in you ✠verse 13 And hauing the same spirit of faith as it is vvritten I beleeued for the vvhich cause I haue spoken vve also beleeue for the vvhich cause vve speake also ✠verse 14 knovving that he vvhich raised vp IESVS vvil raise vp vs also vvith IESVS and set vs vvith you ⊢ ✠verse 15 For al things are for you that the grace abounding by many in giuing of thankes may abound vnto the glorie of God ✠verse 16 For vvhich cause vve faile not but although that our man vvhich is vvithout corrupte yet that vvhich is vvithin is renevved from day to day ✠verse 17 For that our tribulation vvhich presently is momentanie light ″ vvorketh aboue measure excedingly an eternal vveight of glorie in vs ✠verse 18 we not coÌ„sidering the things that are seen but that are not seen For the things that be seen are temporal but those that be not seen are eternal ANNOTATIONS CHAP. IIII. â— Adulterating He giueth often vvarning of false teachers whose special and proper studie is to falsifie and adulterate by deceitful constructions interpretations and applications the word of God hauing no other end but to make their aduantage of the Scriptures and to gaine glorie and estimation among the sinful and simple by new deuised expositions Vvherein the Protestants do excel the auncient Heretikes none euer more impuâ—ely handeling the vvord of God then they do Origen calleth such Scripturarum fures adulteros theeues and adulterers of the Scriptures S. Cyprian de vnit Ec. nu 7. calleth them corrupters of the Gospel false interpreters artificers and craftesmasters in corrupting the truth On the other side for special reuerence and sinceritie of dealing in those matters the fathers and al Catholike preachers or Expositors vvere of old called according to S. Paules vvordes to Timothee Rectè tractantes verbum Dei right handlers of the vvord of God 17. Worketh The temporal and short tribulations vvhich vve patiently and willingly suffer for Christ do winne vs euerlasting ioy and glorie And it is here to be noted against the Heretikes that tribulations do vvorke or cause the said saluation which they deny to be giuen for such thinges but for or by faith onely S. Augustine maketh such tribulations for Christ so much the meritorious cause of euerlasting life and rest that he saith it is salable and bought thereby And it is written Sap. 10 God rendreth or repaieth to iust men the hire of their labours CHAP. V. That after death of the body the soule may to heauen therfore although naturally vve abhorre death by grace he desireth it rather 9 in consideration of Christes iust iudgement liuing as in the sight of God yea and of their consciences 12 Which he speaketh not to praise him self but because of his Aduersaries vvho did glorie in carnal respectes but he and the other Apostles regard nothing but their reconciliation vnto God by Christ and to reconcile others also as being his legates for that purpose verse 1 FOR vve knovv that if our earthly house of this habitation be dissolued that vve haue a building of God a house not made vvith hand eternal in heauen ✠verse 2 For in this also do vve grone desirous to be ouerclothed with our habitation that is from heauen ✠verse 3 yet so if vve be found clothed not naked ✠verse 4 For vve also that are in this tabernacle grone being burdened because vve would not be spoiled but ouerclothed that that vvhich is mortal might be svvallovved vp of life ✠verse 5 And he that maketh vs to this same is God vvho hath giuen vs the pledge of the Spirit ✠verse 6 Being bold therfore alvvaies and knovving that vvhile vve are in the body vve are pilgrimes from God ✠verse 7 for vve vvalke by faith and not by sight ✠verse 8 but vve are bold and haue a good vvil to be pilgrimes rather from the body to be present vvith our Lord. ✠verse 9 And therfore vve endeuour vvhether absent or present to please him ✠verse 10 For * vve must al be manifested before the iudgemeÌ„t seate of Christ that euery one may receiue ″ the proper things of the body according as he hath done ″ either good or euil ✠verse 11 Knovving therfore the feare of our Lord vve vse persuasion to men but to God vve are manifest ✠And I hope also that in your consciences vve are manifest ✠verse 12 Vve commend not ourselues againe to you but giue you occasion to glorie for vs that you may haue against them that glorie in face and not in hart ✠verse 13 for vvhether vve excede in minde to God or vvhether vve be sober to you ✠verse 14 For the charitie of Christ vrgeth vs iudging this that if one died for al then al vvere dead ✠verse 15 and Christ died for al that they also vvhich liue may not novv liue to them selues but to him that died for them and rose againe ✠verse 16 Therfore vve from hence forth knovve no man according to the flesh And if vve haue knovven Christ according to the flesh but novv vve know him no more ✠verse 17 If then any be in Christ a nevv creature the old are passed behold * al things are made nevv ✠verse 18 but al of God vvho hath reconciled vs to him self by Christ and hath giuen ″ vs the ministerie of reconciliation ✠verse 19 For God in deede vvas in Christ reconciling the vvorld to him self not imputing to them their sinnes and hath put in vs the vvord of reconciliation ✠verse 20 For Christ therfore vve are legates God as it vvere exhorting by vs. For Christ vve beseeche you be reconciled to God ✠verse 21 Him that knevv no sinne for vs he made sinne that vve might be made ″ the iustice of God in him ANNOTATIONS CHAP. V. 10. The proper things of his body S. Augustine Enchirid. â— no. obiecteth this speach of the Apostle as in the person of such as deny the praiers almes and sacrifices of the liuing to be auailable for the dead and he ansvvereth as folovveth This practise saith he of Gods Church in the commendation of the dead in nothing repugnant to
vveake in this part Vvherein any man dare I speake folishly I dare also ✠verse 22 * They are Hebrevves and I. They are Israëlites and I. They are the seede of Abraham and I. ✠verse 23 They are the ministers of Christ and I. I speake as one scarse vvise more I in many moe labours in prisons more aboundantly in stripes aboue measure in deathes often ✠verse 24 Of the Ievves fiue times did I receiue * fourtie sauing one ✠verse 25 Thrise vvas I beaten * vvith roddes * once I vvas stoned thrise I suffred * shipvvracke night and day haue I been in the depth of the sea ✠verse 26 in iourneying often perils of vvaters perils of theeues perils of my nation perils of Gentiles perils in the citie perils in the wildernes perils in the sea perils among false brethren ✠verse 27 in labour and miserie in much vvatchings in hunger and thirst in fastings often in colde and nakednes ✠verse 28 beside those things which are outwardly my daily instance the carefulnes of al churches ✠verse 29 Vvho is vveake and I am not vveake vvho is scandalized and I am not burnt ✠verse 30 If I must glorie I vvil glorie of the things that concerne my infirmitie ✠verse 31 The God and Father of our Lord IESVS Christ vvho is blessed for euer knovveth that I lie not ✠verse 32 * At Damascus the Gouernour of the nation vnder Aretas the king kept the citie of the Damascenes for the apprehend me ✠verse 33 and through a vvindovv in a basket vvas I let dovvne by the vvall and so escaped his handes ANNOTATIONS CHAP. XI â— From the simplicitie People fall from their first faith virginitie and simplicitie in Christ not by sodeÌ„ reuolt but by litle litle in giuing eare to the subtil persuasioÌ„ of the Serpent speaking to theÌ„ by the svveete mouthes illurementes of Heretikes of vvhich kind of seductioÌ„ he giueth Eue for an example vvho vvas by her greedy desire of knovvledge and the Diuels promis of the same dravven from the natiue simplicitie and obedience to God as at this day promis and pretense of knovvledge driueth many a poore soul from the sure true sincere and onely beleefe of Gods Church 6. Rude in speach Hereby vve see that the seditious and false teachers haue often the gift of eloquence vvhereby the simple he easily beguiled Such vvere Corè and Dathan as Iosephus vvriteth Antiq. li. 4 c. â— for the same S. Augustine li. 5 Confes c. 〈…〉 calleth the Heretike Faustus Manichaeus magnum laqueum Diaboli a great snare of the Diuel saying that he passed the glorious Doctor S. Ambrose in shevv of vvordes but farre inferior to him vvithout al comparison in substance and matter In vvhich sort the Apostle here is glad to compare him self vvith the false Apostles vvhom the Corinthians did folovv and extoll farre aboue him by reason of their eloquence graunting to them that gift but chalenging to him self superioritie in knovvledge vvhich al vvise men preferre before vaine vvordes And it is the bane of our poore countrie that the people novv a daies giue credit rather to nevv orators and folish yonkers for their svveete speaches then to the glorious Doctors of Christes Church for their singular knovvledge and more graue eloquence CHAP. XII 〈…〉 of his incomparable visions â— but for humilitie liketh better to talke of his infirmities 11 putting the fauâ—s in the Corinthians for that he is faine thus to rehearse his ovvne commendation 〈◊〉 Vvhere againe he reasoneth the matter vvith them like 〈◊〉 father vvhy they should preferre those false Apostles before him 20 And feareth left at his comming he shal be compelled to excommunicate many of them verse 1 IF I must glorie it is not expedient in deede but I vvil come to the ″ visions and reuelatioÌ„s of our Lord. ✠verse 2 I knovv a man in Christ aboue fourtene yeres agoe vvhether in the body I knovv not or out of the body I knovv not God doth knovv such a one rapt euen to the third heaueÌ„ ✠verse 3 And I knovv such a man vvhether in the body or out of the body I knovv not God doth know ✠verse 4 that he vvas rapt into Paradise heard secrete vvordes which it is not lavvful for a man to speake ✠verse 5 For such an one I vvil glorie but for my self I vvil glorie nothing sauing in my infirmities ✠verse 6 For and if I vvil glorie I shal not be foolish for I shal say truth but I spare lest any maÌ„ should esteeme me aboue that vvhich he seeth in me or heareth any thing of me ✠verse 7 And lest the greatnes of the reuelations might extoll me there vvas giuen me a pricke of my flesh an angel of Satan to buffet me ✠verse 8 For the vvhich thing thrise I besought our Lord that it might depart from me ✠verse 9 and he said to me My grace sufficeth thee for povver is perfited in infirmitie Gladly therfore vvil I glorie in mine infirmitie that the povver of Christ may dvvel in me ⊢ ✠verse 10 For the vvhich cause I please my self in infirmities in contumelies in necessities in persecutions in distresses for Christ for vvhen I am vveake then am I mightie ✠verse 11 I am become foolish you haue compelled me For I ought to haue been commended of you for I haue been nothing lesse then they that are aboue measure Apostles although I am nothing ✠verse 12 Yet the signes of my Apostleship haue been done vpon you in al patience ″ in signes vvoÌ„ders and mighty deedes ✠verse 13 For vvhat is there that you haue had lesse then the other churches but that I my self haue not burdened you Pardon me this iniurie ✠verse 14 Behold novv the third time I am ready to come to you and I vvil not be burdenous vnto you For I seeke not the things that are yours but you For neither ought the childreÌ„ lay vp treasures for the parents but the parents for the children ✠verse 15 But I most gladly vvil bestovv vvil my self moreouer be bestovved for your soules although louing you more I am loued lesse ✠verse 16 But be it so I haue not burdened you but being craftie I tooke you by guile ✠verse 17 Haue I circumuented you by any of them vvhom I sent to you ✠verse 18 I requested Titus and I sent vvith him a brother Did Titus circumuent you vvalked vve not vvith one spirit not in the self same 〈◊〉 ✠verse 19 Of old thinke you that vve excuse our selfe 〈…〉 Before God in Christ vve speake but al things 〈…〉 for your edifying ✠verse 20 For I feare lest perhaps vvhen I come I finde you not such as I vvould and I befound of you such an one as you vvould not lest perhaps coÌ„tentions emulatioÌ„s stomakings dissensions detractions vvhisperings svvellings seditions be among
the dead that he may be in al things holding the primacie ✠verse 19 because in him it hath vvel pleased al fulnes to inhabite ✠verse 20 and by him to reconcile al things vnto him self pacifying by the bloud of his crosse vvhether the things in earth or the things that are in heauen ✠verse 21 And you vvhereas you vvere sometime alienated and enemies in sense in euil vvorkes ✠verse 22 yet novv he hath reconciled in the body of his flesh by death to present you holy immaculate and blameles before him ✠verse 23 if yet ye coÌ„tinue in the faith grounded and stable and vnmoueable from the hope of the Gospel vvhich you haue heard vvhich is preached among al creatures that are vnder heauen vvhereof I Paul am made a minister ✠verse 24 Vvho novv reioyce in suffering for you and â— do accomplish those things that vvant of the passions of Christ in my flesh for his body vvhich is the CHVRCH ✠verse 25 vvhereof I am made a minister according to the dispensation of Gods vvhich is giuen me tovvard you that I may fulfil the vvord of God ✠verse 26 the mysterie that hath been hidden from vvorldes and generations but novv is manifested to his sainctes ✠verse 27 to vvhoÌ„ God vvould make knowen the riches of the glorie of this sacrament in the Gentiles vvhich is Christ in you the hope of glorie ✠verse 28 vvhom vve preache admonishing euery man and teaching euery man in al vvisedom that vve may present euery man perfect in Christ IESVS ✠verse 29 Vvherein also I labour striuing according to his operation vvhich he vvorketh in me in povver ANNOTATIONS CHAP. I. 24. Dâ—â—â—â—â—plish that â—â—â—â—teth As Christ the head and his body make one person mystical and one full Christ the Church being therfore his plenitude fulâ—es or complement Ephes 1 so the passions of his head and the afflictions of the body and members make one complete masse of passions Vvith such difference for al that betvvene the one sort and the other as the preeminence of the head and specialâ—y such a head aboue the body requireth and giueth And not only these passions vvhich he suffered in him self vvhich vvere fully ended in his death and vverein them selues fully sufficient for the redemption of the vvorld remission of al sinnes but al those vvhich his body and members suffer are his also and of him they receiue the condition qualitie and force to be meritorious and satisfactorie For though there be no insufficiencie in the actions or passions of Christ the head yet his vvisedom vvil and iustice requireth and ordaineth * that his body and members should be fâ—llovves of his passions as they looke to be fellovves of his glorie that so suffering vvith him and by his example they may applâ—e to them selues and others the general medicine of Christes merites and satisfactions as it is effectually and applied to vs by Sacraments sacrifice and other vvaies also 〈…〉 sor being no more iniurious to Christeâ— death then the other notvvithstanding the vaine clamours of the Protestants that vvould vnder pretence of Christes Passion take avvay the valure of al good deedes Herevpon it is plaine novv that this accomplishment of the vvants of Christes Passions vvhich the Apostle and other Saincts make vp in their flesh is not meanâ— but of the penal and satisfactorie vvorkes of Christ in his members euery good man adding continually and specially Martyrs somevvhat to accomplish the full measure thereof and these be the plenitude of his passions and satisfactions as the Church is the plenitude of his person therfore these also through the communion of Saincts and the societie that is not onely betvvene the head and the body but also betvvene one members and an other are not only satisfactorie and many vvaies profitable for the sufferers them selues but also for other their fellovv-members in Christ for though one member can not merite for an other properly yet may one beare the burden and discharge the debt of an other both by the lavv of God and nature and it vvas ridiculous Heresie of Vvicleffe to deny the same Yea as vve see here the passions of Saincts are alvvaies suffered for the common good of the vvhole body and sometimes vvithal by the sufferers special intention they are applicable to special persons one or many as here the Apostle ioyeth in his passions for the Collossians in an other place his afflictions be for the saluation of the Corinthians sometimes he vvisheth to be Anatheâ—â—a that is according to Origens exposition iâ— li. 〈◊〉 ho. 10. 24. a sacrifice for the Ievves and he often speaketh of his death as of a libation host or offering as the fathers do of al Martyrs passions Al vvhich dedicated and sanctified in Christes bloud and sacrifice make the plenitude of his Passion and haue a forcible crie intercession and satisfaction for the Church and the particular necessities thereof In vvhich as some do abound in good vvorkes and satisfactions as S. Paul vvho reckeneth vp his afflictions and glorieth in them 2 Cor. 11 and Iob vvho auoucheth that his penalties farre surmounted his sinnes and our Ladie much more vvho neuer sinned and yet suffered so great dolours so others some do vvant and are to be holpen by the aboundance of their fellovv-members Vvhich entercourse of spiritual offices and the recompense of the vvants of one part by the store of the other is the ground of the old libels of Indulgence vvhereof is treated before our of S. Cyprian See the Annotations 2 Cor. 2. v. 10 and of al indulgences or pardons vvhich the Church daily dispenseth vvith great iustice and mercie by their hands in vvhom Christ hath put the vvord of our reconcilement to vvhom he hath committed the keies to keepe and vse his sheepâ— to seede his mysteries and al his goods to dispense his povver to binde and loose his commission to remine and reteine and the stevvardship of his familie to giue euery one their meate and sustâ—nance in due season CHAP. II. He is careful for them though he vvere neuer vvith them that they rest in the vvonderful vvisedom vvhich is in Christian religion and be not caried avvay either vvith Philosophie to 〈◊〉 Christ and to sacrifice to Angelâ—â— or vvith Iudaisme to receive any 〈…〉 of Moyses lavv verse 1 FOR I vvil haue you knovv brethren vvhat maner of care I haue for you and for them that are at Laodicia and vvhosoeuer haue not seen my face in the flesh ✠verse 2 that their hartes may be comforted instructed in charitie vnto al the riches of the fulnes of vnderstaÌ„ding vnto the knovvledge of the mysterie of God the Father of Christ IESVS ✠verse 3 in vvhom be al the treasures of vvisedom and knovvledge hidde ✠verse 4 But this I say that no man deceiue you in loftines of vvordes ✠verse 5 For although I
proper vice both of Iudaical and of Heretical false teachers to professe knowledge and great skill in the Lavv and Scriptures being in deede in the sight of the learned most ignorant of the vvord of God not knowing the very principles of diuinitie euen to the admiration truely of the learned that reade their bookes or heare them preach 9. The lavv not made to the iust By this place and the like the Libertines of our daies vvould discharge them selues vvhom they count iust from the obedience of lawes But the Apostles meaning is that the iust man doth vvel not as compelled by lavv or for feare of punishment due to the transgressors thereof but of grace mere loue tovvard God al goodnes most vvillingly though there were no law to commaund him 21. Deliuered to Satan Hymenaeus and Alexander are here excoÌ„municated for falling from their faith teaching heresie an example vnto Bishops to vse their spiritual power vpon such In the primitiue Church corporal affliction through the ministerie of Satan vvas ioyned to excommunication Vvhere we see also the diuels readines to inuade them that are cast out by excommunication from the fellowship of the faithful and the supereminent povver of Bishops in that case Vvhereof S. Hierom ep 1. ad Heliod c. 7 hath these memorable vvordes God forbid saith he I should speake sinistreusly of them vvho succeding the Apostles in degree make Christes body vvith their holy mouth by vvhom vve are made Christians vvho hauing the kâ—â—is of heauen do after a sort iudge before the day of iudgement vvho in sâ—brietie and Chastitie haue the keeping of the spouse of Christ And a litle after They may deliuer me vp to Satan to the destruction of my flesh that the spirit may be saued in the day of our Lord Iesus And in the old Lavv vvhosoeuer vvas disobedient to the Priests was either cast out of the campe and so stoned of the people or laying dovvne his necke to the svvord expiated his offense by his bloud but novv the disobedient is cut of vvith the spiritual svvord or being cast out of the Church is torne by the furious mouth of Diuels So saith he Vvhich vvordes vvould God euery ChristiaÌ„ man vvould vveigh CHAP. II. By his Apostolike authoritie he appointeth publike praiers to be made for al meÌ„ vvithout exception 8 also men to pray in at places 9 and vvomen also in semely attire 11 to learne of men and not to be teachers in any vvise but to seeke saluation by that vvhich to them belongeth verse 1 I Desire therfore first of al things that ″ obsecrations praiers postulations thankesgeuings be made for al men ✠verse 2 for kings and al that are in preeminence that vve may leade a quiet and a peaceable life in al pietie and chastitie ✠verse 3 For this is good and acceptable before our Sauiour God ✠verse 4 ″ vvho vvill al men to be saued and to come to the knovvledge of the truth ✠verse 5 For there is one God ″ one also mediatour of God and men man Christ IESVS ✠verse 6 vvho gaue him self a redemption for al vvhose testimonie in due times is coÌ„firmed ✠verse 7 * vvherein I am appointed a preacher an Apostle I say the truth I lie not doctor of the Gentiles in faith and truth ✠verse 8 I vvil therfore that men pray in euery place lifting vp pure handes vvithout anger and altercation ✠verse 9 In like maner * vvomen also in comely attire vvith demurenesse and sobrietie adorning them selues not in plaited heare or gold or pretious stones or gorgeous apparel ✠verse 10 but that vvhich becoÌ„meth vvomen professing pietie by good vvorkes ✠verse 11 Let a vvoman learne in silence vvith al subiection ✠verse 12 But * to teach ″ I permit not vnto a vvoman not to haue dominion ouer the man but to be in sileÌ„ce ✠verse 13 For * Adam vvas formed first then Eue. ✠verse 14 and Adam vvas not seduced but the vvoman being seduced vvas in preuarication ✠verse 15 Yet she shal be saued by generation of children if they ' continue in faith loue and sanctification vvith sobrietie ANNOTATIONS CHAP. II. 1. Obsecrations This order of the Apostle S. Augustine ep 59 findeth to be fulfilled specially in the holy celebration of the Masse vvhich hath al these kindes expressed here in foure diuers vvordes pertaining to foure sortes of praiers the difference vvhereof he exactly seeketh out of the proper signification and difference of the Greeke vvordes And he teacheth vs that the first kind of praiers vvhich here be called obsecrations are those that the Priest saith before the consecration that the second called Praiers be al those vvhich are said in and after the Consecration about the Receiuing including specially the Pater noster vvherewith the vvhole Church saith he in maner endeth that part as S. Hierom also affirmeth that Christ taught his Apostles to vse the Pater noster in the Masse Sic docuit c. So taught he hit Apostles that daily in the Sacrifice of his body the faithful should be bold to say Pater noster c. Li. 3 cont Pelag. cap. 5. where he alludeth to the very vvordes novv vsed in the preface to the said Pater noster in the said Sacrifice audemus dicere Pater noster The third sort called here in the text PostulatioÌ„s be those vvhich are vsed after the CoÌ„munion as it vver for dimissing of the people vvith benediction that is vvith the Bishops or Priests blessing Finally the last kinde vvhich is Thankes-giuings concludeth al vvhen the Priest and people giue thankes to God for so greate a mysterie then offered and receiued Thus the said holy father handleth this text ep 59 to Paulinus S. Epiphanius also insinuateth these vvordes of the Apostle to pertaine to the Liturgie or Masse vvhen he thus vvriteth to Iohn Bishop of Hierusalem Vvhen vve accomplish our praiers after the rite of the holy Mysteries vve pray both for al others and for thee also â—p 60 c. 2 ad Io. Hierosolym apud Hieronymum And most of the other fathers expouÌ„d the foresaid vvordes of publike praiers made by the Priest vvhich are said in al Liturgies or Masses both Greeke and Latin for the good estate of al that be in high degnitie as kings and others See S. Chrys ho. 6. in 1 Tim. S. Ambr. in hunc loâ— Prosper de vocat li. 1. c. 4. So exactly doth the practise of the Church agree vvith the Precepts of the Apostle and the Scriptures and so profouÌ„dly do the holy fathers seeke out the proper sense of the Scriptures vvhich our Protestants do so prophanely popularely and lightly skimme ouer that they can neither see nor endure the truth 4 Vvho vvil al men The perishing or damnation of men must not be imputed to God vvho delighteth not in any
And it is a case that Heretikes can not lightly bragge of no one sect commonly during so long vvithout intermission that they can haue many progenitors of the said sect Vvhich is a demonstration that their faith is not true and that it is impossible our Catholike faith to be false supposing the Christian religion to be true 12. Depositum A great comfort to al Christians that euery of their good deedes and sufferings for Christ and al the vvorldly losses susteined for defense or confession of their faith he extant vvith God and kept as depositum to be repaied or receiued againe in heauen Vvhich if the vvorldings beleeued or considered they vvould not so much maruel to see Catholike men so vvillingly to lose land libertie credit life and al for Christes sake and the Churches faith 13. A forme The Apostles did set dovvne a platforme of faith doctrine phrase of Catholike speach and preaching that not so much by vvriting as here vve see as by vvord of mouth to vvhich he referreth Timothee ouer and aboue his Epistles vnto him And hovv precisely Christian Doctors ought to keepe the forme of vvordes aunciently appropriated to the mysteries and matters of our religion S. Augustine expresseth in these vvordes li. 10 de ciuit c. 23. Philosophers speake vvith freedom of vvordes c. but vve must speake according to a certaine rule lest licentious libertie of vvordes breede an impious opiniō of the things also that are signified by the same Trinitie person essence Consubstantial Transsubstantiation Masse Sacrament and such like be verba sana as the Apostle speaketh sound vvordes giuen to expresse certaine high truthes in religion partly by the Apostles and first founders of our religion vnder Christ and partly very aptly inuented by holy Councels and fathers to expresse as neere as could be the high inestable or vnspeakable veritie of some points and to stoppe the Heretikes audacitie and inuention of nevv vvordes and prophane speaches in such things vvhich the Apostle vvarneth Timothee to auoid 1 ep c. 6 10. and 2 ep 2 16. See the Annotations there 18. Our Lord. To haue this praier of an Apostle or any Priest or poore Cath. man so relieued giueth the greatest hope at the day of our death or general iudgemēt that can be and it is worth al the landes honours and riches of the vvorld CHAP. II. He exhorteth him to labour diligently in his office considering the revvard in Christ and his denial of them that deny him 14 Not to contend but to shunne heretikes neither to be moued to see some subuerted considering that the elect continue Catholikes and that in the Church be of al sortes 24 Yet vvithal svveetenes to reclaime the deceiued verse 1 THOV therfore my sonne be strong in the grace vvhich is in Christ IESVS ✠verse 2 the things vvhich thou hast heard of me by many witnesses these cōmend to faithful men vvhich shal be fit to teach others also ✠verse 3 Labour thou as a good souldiar of Christ IESVS ✠verse 4 ″ No man being a souldiar to God intāgleth him self vvith secular businesses that he may please him to vvhom he hath approued him self ✠verse 5 For he also that striueth for the maisterie is not crovvned vnlesse he striue lavvfully ✠verse 6 The husbandman that laboureth must first take of the fruites ✠verse 7 Vnderstand vvhat I say for our Lord vvil giue thee in al things vnderstanding ✠verse 8 Be mindeful that our Lord IESVS Christ is risen againe from the dead of the seede of Dauid according to my Gospel ✠verse 9 vvherein I labour euen vnto bandes as a malefactour but the vvord of God is not tied ✠verse 10 Therfore I sustaine al things for the elect that they also may obtaine the saluation vvhich is in Christ IESVS vvith heauenly glorie ✠verse 11 A faithful saying For if vve be dead vvith him vve shal liue also together ✠verse 12 If vve shal sustaine vve shal also reigne together * If vve shal deny he also vvil denie vs. ✠verse 13 * If vve beleeue not he continueth faithful he can not denie him self ✠verse 14 These things admonish testifying before our Lord. Contend not in vvordes for it is profitable for nothing but for the subuersion of them that heare ✠verse 15 Carefully prouide to present thy self approued to God a vvorkeman not to be confounded ″ rightly handling the vvord of truth ✠verse 16 But profane and vaine speaches auoid for they doe much grovv to impietie ✠verse 17 ″ their speache spreadeth as a canker of vvhom is Hymenaeus and Philêtus ✠verse 18 vvho haue erred from the truth saying that the resurrection is done already and haue subuerted the faith of some ✠verse 19 But the sure foundation of God standeth hauing this seale Our Lord knovveth vvho be his and let euery one depart from iniquitie that nameth the name of our Lord. ✠verse 20 But ″ in a great house there are not only vessels of gold and of siluer but also of vvood and of earth and certaine in deede vnto honour but certaine vnto contumelie ✠verse 21 If any man therfore shal ″ cleanse him self from these he shal be a vessel vnto honour sanctified profitable to our Lord prepared to euery good vvorke ✠verse 22 But youthful desires flee and pursue iustice faith charitie peace vvith them that inuocate our Lord from a pure hart ✠verse 23 And * foolish and vnlearned questiōs auoid knovving that they ingender braules ✠verse 24 But the seruant of our Lord must not vvrangle but be milde tovvard al men apt to teache patient ✠verse 25 vvith modestie admonishing them that resist the truth lest sometime God giue them repentance to knovv the truth ✠verse 26 and they recouer them selues from the snares of the deuil of vvhom they are held captiue at his vvil ANNOTATIONS CHAP. II. 4 No man being a souldiar First of al the Apostle 1 Cor. 7. maketh mariage the needful cares solicitude and distractions therevpon euer depending special impediments of al such as should employ them selues vvholy to Gods seruice as Bishops Priests are bound to do He that is vvith a vvife saith he is careful for the vvorld hovv to please his vvife and is distracted or deuided 2 Cor. 7. Secondly the practise of Physicke merchandise or any other profane facultie and trade of life to gather riches and much more to be giuen to hunting hauking gameuing shevves enterludes or the like pastimes is here forbidden Thirdly the seruices of Princes and manifold base offices done to them for to obtaine dignities and promotions are disagreable to Priestly functions not so to be their chaplens for his purpose to preach vnto them to heare their confessions to minister the Sacraments vnto them to say Diuine seruice before them and such other spiritual dueties for al such seruices done
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
vvas vvholy spiritual For then Christs death vvas not a corporal external visible and truely named sacrifice neither could Christ or Melchisedec be any otherwise a Priest then euery faithful man is vvhich to hold as the Caluinists folowing their owne doctrine must needes do is directly against the Scriptures and no lesse against Christes one oblation of his body vpon the Crosse then it is against the daily sacrifice of his body vpon the altar Therfore he hath a certaine host in external and proper maner to make perpetual oblation thereby in the Church for visible and external act of sacrificing in heauen he doth not exercise 4. If vpon the earth It is by his death and resurrection to life againe that his body is become apt and fitte in such diuine sort to be sacrificed perpetually For if he had liued in mortal sort still that vvay of mystical representation of breaking his body and separating the bloud from the same could not haue been agreable and so the Church and Christian people should haue lacked a priesthod and sacrifice Christ him self should not haue been a Priest of a peculiar order but either must haue offered in the things that Aarons Priests did or els haue been no Priest at all For to haue offered onely spiritually as all faithful men do that could not be ynough for his vocation and our redemption and state of the new Testament How his flesh vvas made fit to be offered and eaten in the B. Sacrament by his death see Isychius li. 1 in leuit cap. 2. 5. Heauenly things As the Church or state of the new Testament is commonly called Regnum coelorum Dei in the Scriptures so these heauenly things be probably taken by learned men for the mysteries of the new Testament And it seemeth that the paterne giuen to Moyses to frame his tabernacle by vvas the Church rather then the heauens them selues al S. Paules discourse tending to shew the difference betwixt the new Testament and the old and not to make comparison betwene the state of heauen and the old law Though incidently because the condition of the new Testament more neerely resembleth the same then the old state doth he sometime may speake somewhat therof also 10. Into their minde This also and the rest folowing is fulfilled in the Church and is the proper effect of the new Testament vvhich is the grace and spirit of loue graffed in the hartes of the faithful by the holy Ghost vvorking in the Sacraments and sacrifice of the new law to that effecte 10. Their God This mutual couenant made betwixt God and the faithful is that vvhich vvas dedicated and established first in the chalice of his bloud called therfore the nevv Testament in his bloud and vvhich vvas straight after ratified by the death of the â—â—stator vpon the Crosse 11. Shal not teach So it vvas in the primitiue Church in such specially as vvere the first founders of our new state in Christ And that vvhich vvas verified in the Apostles and other principal men the Apostle speaketh generally as though it vvere so in the vvhole as S. Peter applieth the like out of Ioël and our Sauiour so speaketh vvhen he saith that such as beleeue in him shal vvorke miracles of diuers sortes Christian men then must not abuse this place to make chalenge of new inspirations and so great knowledge that they neede no Scriptures or teaching in this life as some Heretikes doe vvith much like reason and shew of Scriptures as the Protestants haue to refuse external sacrifice And it is no lesse phantastical madnesse to deny external sacrifice sacraments or Priesthod then it is to abolish teaching and preaching CHAP. IX In the old Testament that secular Sanctuarie had tvvo partes the one signifying that time vvith the ceremonies therof for the emundation of the flesh the other signifying heauen vvhich then vvas shut vntil our High priest Christ entered into it and that vvith his ovvne bloud shed for the emundation of our consciences Wherevpon he concludeth the excellencie of his tabernacle and host aboue the old 25 Noting also the differences that he entered but once so effectual vvas that one blouddy offering of himself for euer vvheras the Leuitical High priest entered euery yere once verse 1 THE former also in deede had iustificatioÌ„s of seruice and a secular sanctuarie ✠verse 2 For the tabernacle vvas made the first vvherin vvere the candlestickes and the table and the proposition of Ioaues vvhich is called Holy ✠verse 3 But after the second vele the tabernacle vvhich is called Sancta Sanctorum ✠verse 4 hauing a golden censar and the arke of the testameÌ„t couered about on euery part vvith gold in the vvhich vvas ″ a golden potte hauing Manna and the rod of Aaron that had blossomed * the tables of the testament ✠verse 5 and ouer it vvere * the ″ Cherubins of glorie ouers had ovving the propitiatorie of vvhich things it is not needeful to speake novv particularly ✠verse 6 But these things being so ordered in the first tabernacle in deede the priests alvvaies entered accoÌ„plishing offices of the sacrifices ✠verse 7 But in the second * once a yere the high priest only not vvithout bloud vvhich he offereth for his ovvne and the peoples ignorance ✠verse 8 the holy Ghost signifying this that the vvay of the holies was not yet manifested the former tabernacle as yet standing ✠verse 9 vvhich is a parable of the time present according to vvhich are offered giftes and hostes vvhich can not concerning the conscience make perfect him that serueth ✠verse 10 onely in meates and in drinkes and diuerse baptismes and iustices of the flesh laid on them ″ vntil the time of correction ✠verse 11 But Christ assisting an high Priest of the good things to come by a more ample and more perfect tabernacle not made vvith hand that is not of this creation ✠verse 12 neither by the bloud of goates or of calues but by his ovvne bloud entered in once into the Holies ″ eternal redemption being found ⊢ ✠verse 13 For * if the bloud of goates and of oxen the ashes of an heifer being sprinkled sanctifieth the polluted to the cleansing of the flesh ✠verse 14 hovv much more hath ' the bloud of Christ vvho by the holy Ghost offered himself vnspotted vnto God cleansed ' our conscience from dead vvorkes to serue the liuing God ✠verse 15 And therfore he is the mediatour of the nevv Testament that death being a meane vnto the redemption ″ of these preuarications vvhich vvere vnder the former testament they that are called may receiue the promise of eternal inheritance ⊢ ✠verse 16 For * vvhere there is a testament the death of the testatour must of necessitie come betvvene ✠verse 17 For a testament is confirmed in
he hath novv giuen and of the bloud vvhich he hath shed in illis praenuntiabarut occidendus in hoc annuntiatur occisus In them he vvas forshevved as to be killed in these he is shevved as killed And S. Gregorie Naziaâ—â—â—â— saith oral in morbum that the Priest in this sacrifice immiscet se magnis Chrisi Passionibus S. Ambrose li. 1. Offic. c. 48. Offertur Christus in imagine quasi recipiens passionem Alexander the first ep 〈◊〉 Orthodox nu 4. 〈◊〉 1. Conc. Cuius corpus sanguis conficitur passio etiam celebratur S. Gregorie ho. 37 in Euang. So often as vve offer the host of his Passion so often vve removve his Passion And He suffeteth for vs againe in mysterie And Isychius li. 26. â— in Leuit. post mâ—d By the sacrifice of the onely-begotten many thinges are giuen vnto vs to vvitte the remission or pardoning of al mankinde and the singular introduction or bringing in of the mysteries of the nevv Testament And the said fathers and others by reason of the difference in the maner of Christes presence and oblation in respect of that on the Crosse called this the vnblouddy sacrifice as * Caluin him self confesseth but ansvvereth them in the pride of hereticall spirit vvith these vvordes Nihil moror quòd siâ— loquantur vttusti scriptores that is I passe not for it that the auncient vvriters do so speake calling the distinction of blouddy and vnblouddy sacrifice scholasticall and friuolous and diabolicum commentâ—â—m a diuelish deuise Vvith such ignorant and blasphemous men vve haue to do that thinke they vnderstand the Scriptures better then all the fathers CHAP. X. Because in the yerely feast of Expiation vvas only a commoration of sinnes therfore in place of al those old sacrifices the Psalme telleth vs of the oblation of Christes body 10 vvhich he offered blouddily but once the Leuitical Priests offering so euery day because that once vvas sufficient for euer 15 in that it purchased as the prophet also vvitnesseth remission of sinnes 19 After al this he prosecuteth and exhorteth them vnto perseuirance partly vvith the opening of Heauen by our high-priest 26 partly vvith the terrour of damnation if they fall againe 32 bidding them remember hovv much they had suffered already and not lose their revvard verse 1 FOR the lavv hauing ″ a shadovv of good things to come not the very image of the things euery yere vvith the self same hostes which they offer incessantly can neuer make the commers thereto perfect ✠verse 2 othervvise ″ they should haue ceased to be offered because the vvorshippers once cleansed should haue no conscience of sinne any longer ✠verse 3 but in them there is made a coÌ„memotation of sinne euery yere ✠verse 4 for it is ″ impossible that vvith the bloud of oxen and goates sinnes should be taken avvay ✠verse 5 Therfore comming into the vvorld he saith ″ Host and oblation thou vvouldest not ″ but a body thou hast fitted to me ✠verse 6 Holocaustes and for sinne did not please thee ✠verse 7 Then said I Behold I come in the head of the booke it is vvritten of me That I may doe thy vvil ô God ✠verse 8 Saying before Because hostes and oblations holocaustes for sinne thou vvouldest not ″ neither did they please thee vvhich are offered according to the lavv ✠verse 9 then said I Behold I come that I may doe thy vvil ô God he taketh avvay the first that he may establish that that folovveth ✠verse 10 In the vvhich vvil vve are sanctified by the oblation of the body of IESVS Christ once ✠verse 11 And euery priest in deede is ready daily ministring and ″ often offering the same hostes vvhich can neuer take avvay sinnes ✠verse 12 but this man offering one host for sinnes for euer * sitteth on the right hand of God ✠verse 13 hence forth expecting vntil his enemies be put the footestoole of his feete ✠verse 14 For by one oblation hath he consummated for euer them that are sanctified ✠verse 15 And the holy Ghost also doth testifie to vs. For after that he said ✠verse 16 And this is the Testament vvhich I vvil make to them after those daies saith our Lord giuing lavves in their hartes in their mindes vvil I superscribe them ✠verse 17 and their sinnes and iniquities I vvil novv remeÌ„ber no more ✠verse 18 But vvhere there is remission of these ″ novv there is not an oblation for sinnes ✠verse 19 Hauing therfore brethren confidence in the entring of he holies in the bloud of Christ ✠verse 20 vvhich he hath dedicated to vs a nevv and liuing vvay by the vele that is his flesh ✠verse 21 and a high priest ouer the house of God ✠verse 22 let vs approche vvith a true hart in fulnesse of faith hauing our hartes sprinkled from euil consciencel and our body vvashed vvith cleane vvater ✠verse 23 let vs hold the confession of our hope vndeclining for he is faithful that hath promised ✠verse 24 and let vs consider one an other vnto the prouocation of charitie and of good vvorkes ✠verse 25 not forsaking our assemblie as some are accustomed but comforting and so much the more as you see the day approching ✠verse 26 * For ″ if vve sinne vvillingly after the knovvledge of the truth receiued novv there is not left an host for sinnes ✠verse 27 but a certaine terrible expectation of iudgement and rage of fire vvhich shal consume the aduersaries ✠verse 28 A man making the lavv of Moyses frustrate vvithout any mercie * dieth vnder tvvo or three vvitnesses ✠verse 29 hovv much more thinke you doth he deserue vvorse punishements vvhich hath troden the sonne of God vnder foote and estemed ″ the bloud of the testament polluted vvherein he is sanctified and hath done contumelie to the spirit of grace ✠verse 30 For vve knovv him that said Reuenge to me I vvil repay And againe That our Lord vvil iudge his people ✠verse 31 ″ It is horrible to fal into the handes of the liuing God ✠verse 32 But call to minde the old daies vvherein being illuminated you sustained a great fight of passions ✠verse 33 and on the one part certes by reproches and tribulations made a spectacle and on the other part made companions of them that conuersed in such sort ✠verse 34 For ″ you both had compassion on them that vvere in bondes and the spoile of your ovvne goodes you tooke ″ vvith ioy knovving that you haue a better and a permanent substaÌ„ce ✠verse 35 Do not therfore leese your confidence vvhich hath a great remuneration ✠verse 36 For patience is necessarie for you that doing the vvil of God you may receiue the promise ✠verse 37 For * yet a litle and a very litle
tvvo vvordes more then is in the Greeke which though it might be the sense of the place and S. Augustine so expoundeth it yet they should not make his exposition the text of holy Scripture specially vvhereas he only of al the auncient fathers as Beza confesseth so expoundeth it 33. Wrought iustice Men are not iust by beleefe onely as the Protestants affirme but by vvorking iustice And vve may note that in all this long commendation of faith in the fathers and holy persons their good vvorkes are also specially recounted as Rahabs harbouring the spies Abrahams offering his sonne vvhich their vvorkes S. Iames doth inculcate Noâ—s making the Arke Gen. 6. Abels better oblation then Cains Gen. 4. Hebr. 11. v. 4. and so forth therfore S. Clement Alexandrinus saith that the said persons and others vvere lust by saith and obedience by faith and hospitality by faith and patience by faith and humility The Apostles purpose then is nothing els but to proue to the Hebrues vvho made so great account of their Patriarches and forefathers and their famous actes that all these glorious personages and their vvorkes vvere commendable and acceptable onely through the faith they had of Christ vvithout vvhich faith none of all their liues and vvorkes should haue profited them any vvhit the Gentiles doing many noble actes as Heretikes may also doe vvhich are of no estimatioÌ„ before God because they lacke faith And that is the scope of S. Paules Epistle to the Romanes and of al other passages vvhere he commendeth faith further prouing specially in this Epistle to the Hebrues that all their sacrifices vvere nothing els but figures and attestations of the Christian faith in Christ and his death Al vvhich high resolution conclusion against the Ievves and Gentiles that the Christian faith is the true faith religion the Heretikes of our time ignorantly and brutishly abuse against Christian vvorkes sacrifice and Sacraments vvhich the Apostle meant specially to commend and establish by his high commendation of the faith in Christ 40. Without vs should not The fathers before Christ could not be accomplished that is not admitted to the heauenly ioyes vision and fruition of God till the Apostles and other of the nevv lavv vvere associate to them and the vvay to euerlasting glorie opened by our Lordes death and Ascension Neither shal either they or vve be fully perfected in glorie both of body and soul till the general resurrection Gods prouidence being so that vve should not one be consummated vvithout an other all being of one faith and redeemed by one Lord Christ CHAP. XII By the foresaid examples he exhorteth them to patience 2 and by example of Christ him self crucified 5 and because this discipline it an argument that they be Gods children 9 vvith vvhâ—se rodde they should be much more content then vvish that of their carnal fathers and because it bringeth iustification 12 Exhorting them therfore to plucke vp their hartes and to take faster footing 18 considering that all bring novv so svveete and not terrible as in the old Testament their damnation if they refuse to heare vvil be so much the greater verse 1 AND therfore vve also hauing so great a cloud of vvitnesses put vpon vs * laying avvay al vveight and sinne that compasseth vs by patience let vs runne to the fight proposed vnto vs ✠verse 2 looking on the author of faith and the consummator IESVS vvho ioy being proposed vnto him sustained the crosse contemning confusion and sitteth on the right hand of the seate of God ✠verse 3 For thinke diligently vpon him vvhich sustained of sinners such contradiction against him self that you be not vvearied fainting in your mindes ✠verse 4 For you haue not yet resisted vnto bloud repugning against sinne ✠verse 5 and you haue forgotten the consolatioÌ„ vvhich speaketh to you as it vvere to children saying My sonne neglect not the discipline of our Lord neither â—e thou vvearied vvhiles thou art rebuked of him ✠verse 6 For vvhom our Lord loueth he chasteneth and â— he scourgeth euery childe that he receiueth ✠verse 7 Perseuêre ye in discipline As vnto children doth God offer him self to you for vvhat sonne is there vvhom the father doth not correct ✠verse 8 But if you be vvithout discipline vvhereof al be made partakers then are you bastards not children ✠verse 9 Moreouer the fathers in deede of our flesh vve had for instructors and vve did reuerence them shal vve not much more obey the Father of spirites liue ✠verse 10 And they in deede for a time of fevv daies according to their vvil instructed vs but he to that vvhich is profitable in receiuing of his sanctification ✠verse 11 And al discipline for the present certes seemeth not to be of ioy but of sorovv but aftervvard it vvil render to them that are exercised by it most peaceable fruite of iustice ✠verse 12 For the vvhich cause stretch vp the slacked handes and the loose knees ✠verse 13 and make straight steppes to your feete that no man halting erre but rather be healed ✠verse 14 * Folovv peace vvith al men and holinesse vvithout vvhich no man shal see God ✠verse 15 looking diligently lest any man be vvanting to the grace of God lest any roote of bitternes springing vp do hinder and by it many be polluted ✠verse 16 Lest there be any fornicator or prophane person as Esau * vvho for one dish of meate sold his first-birth-rightes ✠verse 17 For knovv ye that aftervvard also desiring to inherite the benediction he vvas reprobated * for â— he found not place of repeÌ„tance although vvith teares he had sought it ✠verse 18 For you are not come to * a palpable mount and an accessible'fire and vvhirlevvinde and darkenes and storme ✠verse 19 and the souÌ„d of trompet voice of vvordes vvhich they that heard excused them selues that the vvord might not be spokeÌ„ to them ✠verse 20 for they did not heare that which was said And if a beast shal touche the mount it shal be stoned ✠verse 21 And so terrible vvas it vvhich vvas seen Moyses said I am frighted and tremble ✠verse 22 But you are come to mount Sion and the citie of the liuing God heauenly Hierusalem and the assemblie of many thousand Angels ✠verse 23 the Church of the first-borne vvhich are vvritten in the heauens and the iudge of all God and the spirites of the iust made perfect ✠verse 24 and the mediator of the nevv Testament IESVS and the sprinkling of bloud speaking better then * Abel ✠verse 25 See that you refuse him not speaking for if they escaped not refusing him that spake vpon the earth much more vve that turne avvay from him speaking to vs from heauen ✠verse 26 Vvhose voice moued the earth then but novv he promiseth
Law But if thou iudge the Lavv thou art not a doer of the Lavv but a iudge ✠verse 12 For there is one lavv-maker and iudge that can destroy and deliuer ✠verse 13 But thou * vvhat art thou that iudgest thy neighbour Behold novv you that say To day or to morovv vve vvil goe into that citie and there certes vvil spend a yere and vvil traficke and make our gaine ✠verse 14 vvho are ignorāt vvhat shal be on the morovv For vvhat is your life It is a vapour appearing for a litle vvhile and aftervvard it shal vanish avvay ✠verse 15 for that you should say If our Lord vvil and If vve shal liue vve vvil doe this or that ✠verse 16 But novv you reioyce in your arrogancies Al such reioycing is vvicked ✠verse 17 To one therfore knovving to doe good and not doing it to him it is sinne ANNOTATION CHAP. IIII. 8. Purifie your hartes Man vve see here maketh him self cleane and purgeth his owne hart Vvhich derogateth nothing to the grace of God being the principal cause of the same Yet Protestants thinke vve derogate from Christs Passion vvhen vve attribute such effects to our owne vvorkes or to other secundarie helpes and causes CHAP. V. By the damnatiō to come vpon the vnmerciful riche he exhorteth the persecuted to patience and by their ovvne revvard and by examples 12 Not to svveare at all 〈◊〉 〈◊〉 talke talke ◠In affliction to pray in prosperitie to sing in sicknes to call for the Priests and that they pray ouer them and anoile them vvith oile and 〈◊〉 〈◊〉 the sicke persons confesse their sinnes 19 Finally hovv meritorious it is to conuert the erring vnto the Catholike faith or the sinner to amendment of life verse 1 GOE to novv ye riche men vveepe hovvling in your miseries vvhich shal come to you ✠verse 2 Your riches are corrupt and your garmentes are eaten of mothes ✠verse 3 Your gold and siluer is rusted and their iust shal be for a testimonie to you and shal eate your flesh as fire You haue stored to your selues vvrath in the last daies ✠verse 4 Behold ″ the hire of the vvorkemen that haue reaped your fields vvhich is defrauded of you crieth and their crie hath entred into the eares of the Lord of Sabboth ✠verse 5 You haue made merie vpon the earth and in riotousnes you haue nourished your hartes in the day of slaughter ✠verse 6 You haue presented and slaine the iust one and he resisted you not ✠verse 7 Be patient therfore brethren vntil the comming of our Lord. Behold the husband man expecteth the pretious fruite of the earth patiently bearing til he receiue the timely and the latevvard ✠verse 8 Be you also patient and confirme your hartes because the comming of our Lord vvil approche ' ✠verse 9 Grudge not brethren one against an other that you be not iudged Behold the iudge standeth before the gate ✠verse 10 Take an example brethren of labour and patience the prophetes vvhich spake in the name of our Lord. ✠verse 11 Behold vve accoūt them blessed that haue suffered The sufferance of Iob you haue heard and the end of our Lord you haue seen because our Lord is merciful and pitieful ✠verse 12 But before al things my brethren * ″ svveare not neither by heauen nor by earth nor other othe whatsoeuer But let your talke be yea yea no no that you fall not vnder iudgement ✠verse 13 Is any of you in heauinesse let him pray Is he of a cheereful hart let him sing ✠verse 14 Is any man sicke amōg you ″ let him bring in the priestes of the Churche and let them pray ouer him * ″ anoiling him vvith oile in the name of our Lord. ✠verse 15 and ″ the praier of faith ″ shal saue the sicke and our Lord ″ shal lift him vp and if he be in sinnes ″ they shal be remitted him ✠verse 16 ″ Confesse therfore your sinnes one to an other pray one for an other that you may be saued ⊢ for the continual praier of a iust man auaileth much ✠verse 17 * Elias vvas a man like vnto vs passible and vvith praier ″ he praied that it might not raine vpon the earth and it rained not for three yeres and sixe monethes ✠verse 18 And * he praied againe and the heauen gaue raine and the earth yelded her fruite ✠verse 19 My brethren if any of you shal erre from the truth a man conuert him ✠verse 20 he must know that he vvhich maketh a sinner to be conuerted from the errour of his vvay ″ shal saue his soule from death and couereth a multitude of sinnes ⊢ ANNOTATIONS CHAP. V. 4. The hire To vvithhold from the poore or labourer the hire or vvages that is due or promised to him for his seruice or vvorke done is a great iniquitie and one of those fiue sinnes vvhich in holy Vvrite be said to call for vengeance at Gods hand as vve see here They be called in the Catechisme Sinnes crying to heauen The other foure be Murder Gen. 18 v. 20. Vsurie Exod. 22. v. 27. The sinne against nature Gen. 18. v. 20. The oppression and vexation of vvidovves pupilles strangers and such like Ib. Exod. 3. v. 9. 12. Svveare not He forbiddeth not al othes as the Anabaptists falsely say for in iustice and iudgement vve may be by our lavvful Magistrate put to svveare and may lavvfully take an othe as also for the aduantaging of any necessarie truth vvhen time and place require but the custom of svvearing and al vaine light and vnnecessarie othes in our daily speache do displease God highly and are here forbidden by the Apostle as also by our Sauiour Mat. 5. 14. Let him bring in the Priests The Protestants for their special hatred of the holy order of Priesthod as els vvhere often so here they corrupt the text euidently translating Presbyteros elders As though the Apostle had meant men of age and not such as vvere by holy office Priests S. Chrysostom vvho knevv the sense and signification of the Greeke vvord according to the Ecclesiastical vse and the vvhole Churches iudgement better then any Protestant aliue taketh it plainely for Sacerdotes that is Priests li. 3 de Sacerdotio prope initium And if they confesse that it is a vvord of office vvith them also though they call them Elders and not Priests then vve demaund vvhether the Apostle meane here men of that function vvhich they in their nevv Churches call Elders If they say no as they must needes for Elders vvith their are not deputed specially to publike praying or administration of the Sacraments such as the Apostle here requireth to be sent for then they must needes graunt that their Elders ansvver not to the function of those vvhich in
my beloued sonne in vvhom I haue pleased my self heare him ✠verse 18 And this voice vve heard brought from heauen vvhen vve vvere vvith him in the holy mounte ✠verse 19 And we haue the prophetical vvord more sure vvhich you doe vvel attending vnto as to a candel shining in a darke place vntil the day davvne and the day starre arise in your hartes ⊢ ✠verse 20 vnderstanding this first that no prophecie of scripture is made by ◠priuate interpretation ✠verse 21 For * not by mans vvil vvas prophecie brought at any time but the holy men of God spake inspired vvith the holy Ghost ANNOTATIONS CHAP. I. 10. By good vvorkes Here vve see that Gods eternal predestination and election consisteth vvith good vvorkes yea that the certainty and effect thereof is procured by mans free vvill and good vvorkes and that our vvel doing is a meane for vs to attaine to the effect of Gods predestination that is to life euerlasting and therfore it is a desperate folly and a great signe of reprobate persons to say If I be predestinate doe vvhat I vvil I shal be saued Nay the Apostle saith If thou hope to be one of the predestinate for knovv it thou canst not do vvel that thou maist be the more assured to attaine to that thou hopest or make it sure by good vvorkes The Protestāts in such cases not much liking these vvordes by good vvorkes though the latin haue it vniuersally and some Greeke copies also as Beza confesseth leaue them out in their translations by their vvonted pollicie 15. After my decease also These vvordes though they may be easily altered by cōstruction into diuers senses not vntrue yet the correspondēce of the partes of the sentēce going before and folovving giue most plaine this meaning that as during his life he vvould not omit to put them in memorie of the things he taught them so after his death vvhich he knew should be shortly he vvould not faile to endeuour that they might be mindeful of the same Signifying that his care ouer them should not cease by death that by his intercession before God after his departure he vvould doe the same thing for them that he did before in his life by teaching and preaching This is the sense that the * Greeke Scholies speake of and this is most proper to the text and consonant to the old vse of this Apostle and other Apostolike Saincts and fathers of the primitiue Church S. Clement in his Epistle to S. Iames our Lordes brother vvitnesseth that S. Peter encouraging him to take after his decease the charge of the Apostolike Romane See promised that after his departure he vvould not cease to pray for him his flocke thereby to ease him of his Pastoral burden To. 1 Concil ep 1. S. Clem. in initio And S. Leo the Great one of his successors in the said See often attributeth the good administration and gouernement thereof to S. Peters praiers and assistance namely in these goodly vvorkes Ser 3 in anniuers 〈◊〉 assumpt ad Pontif. We are much bound saith he to giue thankes to our Lord and Redeemer Iesus Christ that hath giuen so great povver to him vvhom he made the Prince of the vvhole Church that if in our time also any thing be done vvel be rightly ordered by vs it is to be imputed to his vvorkes and his geuernement to vvhom it vvas said And thou being conuerted confirme thy brethren and to vvhom our Lord after his resurrection said thrise leede my sheepe Which novv also vvithout doubt the godly Pastor doth execute confirming vs vvith his exhortations and not ceasing to pray for vs that vve be euercome vvith no tentation c. Yea it vvas a common thing in the primitiue Church among the auncient Christians and alvvaies since among the faithful to make couenant in their life time that vvhether of them vvent to heauen before the other he should pray for his frende and fellovv yet aliue See the Ecclesiastical historie of the holy virgin and Martyr Potamiaena promising at the houre of her Martyrdom that after her death she vvould procure mercie of God to Basilides one of the souldiars that ledde her to execution and so she did Euseb li. 6. c. 4. Also S. Cyprian ep 57 in fine Let vs saith he pray mutually one for an other and vvhether of vs tvvo shal by Gods elemencie be first called for let his loue continue and his praier not cease for his brethren and sisters in the vvorld So said this holy Martyr at that time vvhen Christiās vvere so far from Caluinisme vvhich abhorreth the praiers of Saincts praying to them that to be sure they bargained before hād to haue the martyrs other Saincts to pray for them The same S. Cyprian also in his booke De disciplina habitu virginum in fine after a godly exhortation made to the holy Virgins or Nonnes in his time speaketh thus vnto them Tantum tunc mementote nostri cùm incipiet in vobis virginitas honorari that is Onely then haue vs in remembrance vvhen your virginitie shal begin to be honoured that is after their departure Vvhere he insinuateth the vse of the Catholike Church in keeping the festiual daies and other dueties tovvard the holy Virgins in heauen S. Hierom also in the same manner speaketh to Heliodorus saying that vvhen he is once in heauen then he vvil pray for him that exhorted and incited him to the blessed state of the Monastical life Ep. 1. c. 2. And so doth he speake to the vertuous matrone Paula after her death desiring her to pray for him in his old age affirming that she shal the more easily obtaine the neeres she is novv ioyned to Christ in heauen in Epitaph Paule in fine It vvere to long to report hovv S. Augustine desireth to be holpen by S. Cyprians praiers then and long before a Sainct in heauen to the vnderstanding of the truth concerning the peace and regiment of the Church li. 5 de Bapt. cont Donatistas c. 17. And in an other place the same holy Doctor alleageth the said S. Cyprian saying that great numbers of our parents brethren children frendes and other expect vs in great solicitude and carefulnes of our saluation being sure of their ovvne li. 1 de praedest Sanctorum c. 14. S. Gregorie Nazianzene in his orations of the praise of S. Cyprian in fine and of S. Basil also in fine declareth hovv they pray for the people vvhich tvvo Saincts he there inuocateth as al the auncient fathers did both generally al Saincts and as occasion serued particularly their special Patrones Among the rest see hovv holy Ephrem in orat de laud. S. Deipara praied to our B. Ladie vvith the same termes of Aduocatt Hope Reconciliatrix that the faithful yet vse and the Protestants can not abide S. Basil ho. de 40 Martyribus in fine S. Athanasius Ser. in Euang. de
shal goe out no more and I vvil vvrite vpon him the name of my God and the name of the citie of my God nevv Hierusalem vvhich descendeth out of heauen from my God and my nevv name ✠verse 13 He that hath an eare let him heare vvhat the Spirit saith to the Churches ✠verse 14 And to the Angel of the Church of Laodicia vvrite Thus saith Amen the faithful and true vvitnesse * vvhich is the beginning of the creature of God ✠verse 15 I knovv thy vvorkes that thou art neither colde nor hote I vvould thou vvere colde or hote ✠verse 16 But because thou art ″ lukevvarme and neither cold nor hote I vvil begin to vomite thee out of my mouth ✠verse 17 Because thou saiest That I am riche and enriched and lacke nothing and knovvest not that thou art a miser and miserable and poore and blinde and naked ✠verse 18 I counsel thee to bye of me gold fire-tried that thou maiest be made riche and maiest be clothed in vvhite garmentes that the confusion of thy nakednes appeare not and vvith eie salue anoint thine eies that thou maiest see ✠verse 19 I * vvhom I loue do rebuke and chastise Be zelous therfore and doe penance ✠verse 20 Behold I stand at the doore and knocke if any man shal heare my voice and open the gate I vvil enter in to him and vvil suppe vvith him and he vvith me ✠verse 21 He that shal ouercome I vvil giue vnto him to sitte vvith me in my throne as I also haue ouercome and haue sitten vvith my father in his throne ✠verse 22 He that hath an eare let him heare vvhat the Spirit saith to the Churches ANNOTATIONS CHAP. III 5. He that shal ouercome In al these speaches to diuers Bishops and their Churches he continually encourageth them to constancie in faith and good life by setting before their eies the revvard of the next life And yet the Caluinists vvould haue no man do good in respect of such revvard 9. Adore before thy feete You see this vvord of adoration is in Scriptures vsed for vvorship of creatures also and that to fall before the feete of holy men or Angels for duety and reuerence is not idolatrie except the proper honour due to God be giuen vnto them See the Annotations vpō the 19 22 Chapter concerning the Apostles prostration before the Angel And the Aduersaries euasion saying that the adoration vvas of God onely and that before the feete of the partie signifieth nothing els but in his presence is false and against the phrase of Scriptures as 4 Reg. 4. vvhere the Sunamite adored Elisaeus falling dovvne before his feete and 4 Reg. 2. the sonnes of the Prophets adored him in the same sort and here this adoration can not be meant but of the Bishop or Angel of Philadelphia because he promiseth this honour as a revvard and as an effecte of his loue tovvardes him saying And they shal knovv that I haue loued thee And that vvhich he saith in the 22 Chapter I fel dovvne to adore before the feete of the Angel the very same he expresseth thus in the 19 Chapters I fel before his feete to adore him making it al one to adore before his feete and to adore him 11. That no man take thy crovvn◠That is his crovvne of euerlasting life and glorie if he perseuêre not to the end in faith good vvorkes othervvise an other shal enter into his place as Mathias did both to the dignitie of the Apostleship to the heauenly crovvne due for the vvel vsing and executing of the same function vvhich Iudas might and should haue had if he had perseuêred to the end and as the Gentiles came into the grace and place of the Ievves Other difficulties concerning this kinde of speache are resolued in Schoolemen and are not here to be stoode vpon 16. Lukevvarms Zeale and feruour is commendable specially in Gods cause and the Neuters that be neither hote nor cold are to Christ and his Church burdenous and lothsome as luke-vvarme vvater is to a mans stomake prouoking him to vomite and therfore he threateneth to void vp such Neuters out of his mouth CHAP. IIII. 1. A doore being open in heauen he savv one sitting in a throne 4 and round about him foure and tvventie seniors sitting 6 and the foure beastes here described 9 vvhich vvith the 24 seniors continually glorified him that sate in the throne verse 1 AFTER these thinges I looked and behold a doore open in heauen and the first voice which I heard vvas as it vvere of a trompet speaking vvith me saying Come vp hither and I vvil shevv thee the thinges vvhich must be done quickly after these ✠verse 2 Immediatly I vvas in spirit and behold there vvas a seate sette in heauen and vpon the seate one sitting ✠verse 3 And he that sate vvas like in sight to the Iasper stone and the Sardine and there vvas a raine-bovv round about the seate like to the sight of an Emeraud ✠verse 4 And round about the seate foure and tvventie seates and vpon the thrones foure and twentie seniors sitting clothed about in vvhite garmentes and on their heades crovvnes of gold ✠verse 5 And from the throne proceeded lightenings and voices and thunders and seuen lampes burning before the throne vvhich are the seuen Spirites of God ✠verse 6 And in the sight of the seate as it vvere a sea of glasse like to crystall and in the middes of the seate and round about the seate foure beastes ful of eies before and behind ✠verse 7 And the first beast like to a lion and the second beast like to a calfe and the third beast hauing the face as it vvere of a man and the fourth beast like to an egle flying ✠verse 8 And the foure beastes euery one of them had sixe vvinges round about and vvithin they are ful of eies and they had no rest day and night saying ″ Holy Holy Holy Lord God omnipotent vvhich vvas and vvhich is and vvhich shal come ✠verse 9 And vvhen those beastes gaue glorie and honour and benediction to him that sitteth vpon the throne that liueth for euer and euer ✠verse 10 the foure and tvventie seniors fel dovvne before him that sitteth in the throne and adored him that liueth for euer and euer and cast their crownes before the throne saying ✠verse 11 Thou art vvorthie O Lord our God to receiue glorie and honour and povver because thou hast created al thinges and for thy vvil they vvere and haue been created ANNOTATIONS CHAP. IIII. 8. Holy holy holy This vvord is thrise repeated here and Esa 6 and to the imitation therof in the seruice of the holy Church at Te Deum and at Masse specially in the Preface next before the great mysteries for the honour of the three persons in the B. Trinitie and that
his elect that crie to him day and night I say to you he vvil quickly reuenge them And if God do not heare the Saincts sometime nor graunt their requestes is it therfore consequent that they do not or may not pray Then Christ him self should not haue praied his father to remoue the bitter cuppe of death from him because that petition vvas not graunted 10. Reuengest thou not They do not desire reuenge vpon their enemies for hatred but of charitie and zeale of Gods honour praying that his enemies and the persecutors of his Church and Saincts that vvil not repent may be confounded and that our Lord would accelerate his general iudgement that so they might attaine the perfect crowne of glorie promised vnto them both in body and soule vvhich is to desire the resurrection of their bodies vvhich then shal triumph perfectly and fully ouer the persecutors that so cruelly handled the bodies of the elect vvhich shal then appeare glorious to the enemies cōfusion 11. Til their fellovv seruantes be complete There is a certaine number that God hath ordained to die for the testimonie of truth and the Catholike faith for conformitie of the members to the head CHRIST our cheefe Martyr and til that number be accomplished the general condemnation of the vvicked persecutors shal not come nor the general reward of the elect CHAP. VII The earth being to be punished 3 they are commaunded to saue them that are signed in their foreheads 4 vvhich are described and numbered both of the Ievves and Gentiles blessing God 13 Of them that vvere clothed in vvhite stoles or long robes verse 1 AFTER these things I savv foure Angels stāding vpon the foure corners of the earth holding the foure vvindes of the earth that they should not blovv vpon the land nor vpon the sea nor on any tree ✠verse 2 And I savv an other Angel ascending from the rising of the sunne hauing the signe of the liuing God he cried vvith a loud voice to the foure Angels to vvhom it vvas giuen to hurt the earth and the sea ✠verse 3 saying Hurt not the earth and the sea nor the trees til vve signe the seruants of our God in their foreheades ✠verse 4 And I heard the number of them that vvere signed an hundred fourtie foure thousand vvere signed of euery tribe of the children of Israël ✠verse 5 Of the tribe of Iuda tvvelue thousand signed Of the tribe of Ruben tvvelue thousand signed Of the tribe of God tvvelue thousand signed ✠verse 6 Of the tribe of Aser tvvelue thousand signed Of the tribe of Nephthali tvvelue thousand signed Of the tribe of Manasses tvvelue thousand signed ✠verse 7 Of the tribe of Simeon tvvelue thousand signed Of the tribe of Leui tvvelue thousand signed Of the tribe of Issachar tvvelue thousand signed ✠verse 8 Of the tribe of Zabulon tvvelue thousand signed Of the tribe of Ioseph tvvelue thousand signed Of the tribe of Beniamin tvvelue thousand signed ✠verse 9 After these things I savv a great multitude vvhich no man could number of al nations and tribes and peoples tonges standing before the throne and in the sight of the Lambe clothed in vvhite robes and palmes in their hands ✠verse 10 And they cried vvith a lovvd voice saying Saluation to our God vvhich sitteth vpon the throne and to the Lambe ✠verse 11 and al the Angels stoode in the circuite of the throne and of the seniors and of the foure beastes and they fal in the sight of the throne vpon their faces and adored God ✠verse 12 saying Amen Benediction and glorie and vvisedom thākesgiuing honour and povver and strength to our God for euer and euer Amen ⊢ ✠verse 13 And one of the seniors ansvvered said to me These that are clothed in the vvhite robes vvho be they whence came they ✠verse 14 And I said to him My Lord thou knovvest And he said to me These are they vvhich are come out of great tribulation and haue vvashed their robes and made them vvhite in the bloud of the Lambe ✠verse 15 therfore they are before the throne of God and they serue him day and night in his temple and he that sitteth in the throne shal dvvel ouer them ✠verse 16 * they shal no more hunger nor thirst neither shal the sunne fall vpon them nor any heate ✠verse 17 because the Lambe vvhich is in the middes of the throne shal rule them and shal conduct them to the liuing fountaines of vvaters and * God vvil vvipe avvay al teares from their eies ⊢ CHAP. VIII 1 The seuenth seale being opened there appeare Angels vvith trempets 5 and vvhen an other Angel povvred out fire taken from the altar vpon the earth there folovv diuers tempestes 7 In like maner vvhiles foure Angels of the seuen sound their trempets there fall sundrie plagues verse 1 AND vvhen he had opened the seuenth seale there vvas made silence in heauen as it vvere halfe an houre ✠verse 2 And I savv seuen Angels standing in the sight of God and there vvere giuen to them seuen trompets ✠verse 3 And an other Angel came and stoode before the altar hauing a golden censar and there vvere giuen to him many incenses that he should giue of the praiers of al sainctes vpon the altar of gold vvhich is before the throne of God ✠verse 4 And the smoke of the incēses of the praiers of the sainctes ascended from the hand of the Angel before God ✠verse 5 And the Angel tooke the censar and filled it of the fire of the altar and cast it on the earth and there vvere made thunders voices and lightenings and a great earthquake ✠verse 6 And the seuē Angels vvhich had the seuen trompets prepared them selues to sound vvith the trompet ✠verse 7 And the first Angel sounded vvith the trompet and there vvas made haile and fire mingled in bloud and it vvas cast on the earth the third part of the earth was burnt the third part of trees vvas burnt and al greene grasse vvas burnt ✠verse 8 And the second Angel sounded vvith the trompet and as it vvere a great mountaine burning vvith fire vvas cast into the sea and the third part of the sea vvas made bloud ✠verse 9 and the third part of those creatures died vvhich had liues in the sea and the third part of the shippes perished ✠verse 10 And the third Angel sounded vvith the trompet and a great starre fel from heauen burning as it vvere a torche and it fel on the third part of the floudes and on the fountaines of vvaters ✠verse 11 and the name of the starre is called vvormevvod and the third part of the vvaters was made into worme wod and many men died of the vvaters because they vvere made bitter ✠verse 12
And the fourth Angel sounded vvith the trompet and the third part of the sunne vvas smitten and the third part of the moone and the third part of the starres so that the third part of them vvas darkened and of the day there shined not the third part and of the night in like maner ✠verse 13 And I looked and heard the voice of one egle flying through the middes of heauen saying vvith a loud voice Vvo vvo vvo to the inhabiters on the earth because of the rest of the voices of the three Angels vvhich vvere to sound vvith the trompet CHAP. IX The fifth Angel sounding the trâ—mpet a starre falleth 3 The issuing forth of locustes from the smoke of the deepe pitte to vexâ— men 7 and the description of them 13 The sixt Angel sounding foure Angels are let loose 18 vvhich vvith a great troupe of horsemen do murder the third part of men verse 1 AND the fifth Angel sounded vvith the trompet and I savv a starre to haue fallen from heauen vpon the earth and there vvas giuen to him the key of the pitte of bottomles depth ✠verse 2 And he opened the pitte of the bottomles depth and the smoke of the pitte ascended as the smoke of a great fornace and the sunne vvas darkened the aier vvith the smoke of the pitte ✠verse 3 And from the smoke of the pitte there issued forth locustes into the earth and povver vvas giuen to them as the scorpions of the earth haue povver ✠verse 4 and it vvas commaunded them that they should not hurt the grasse of the earth â— not any greene thing nor any tree but onely men vvhich haue not the signe of God in their foreheads ✠verse 5 and it vvas giuen vnto them that they should not kil them but that they should be tormented fiue monethes and their tormentes as the tormentes of a scorpion vvhen he striketh a man ✠verse 6 And * in those daies men shal seeke for death and shal not finde it and they shal desire to die death shal flee from them ✠verse 7 And the similitudes of the locustes like to horses ″ prepared into battel and vpoÌ„ their heades as it vvere crovvnes like to gold their faces as the faces of men ✠verse 8 And they had heare as the heare of vvomen their teeth vvere as of lions ✠verse 9 And they had habbergions as habbergions of yron and the voice of their vvinges as the voice of the chariotes of many horses running into battel ✠verse 10 and they had tailes like to scorpions and stinges vvere in their tailes and their povver vvas to hurt men fiue monethes ✠verse 11 and they had ouer them a king the Angel of the bottomles depth vvhose name in Hebrevv is Abaddon and in Greeke Apollyon in Latin hauing the name Exterminans ✠verse 12 One vvoe is gone behold two vvoes come yet after these ✠verse 13 And the sixt Angel sounded vvith the trompet and I heard one voice from the foure hornes of the golden altar vvhich is before the eies of God ✠verse 14 saying to the sixt Angel which had the troÌ„pet Loose the foure Angels which are bouÌ„d in the great riuer Euphrates ✠verse 15 And the foure Angels vvere loosed vvho vvere prepared for an houre and a day and a moneth and a yere that they might kil the third part of men ✠verse 16 And the number of the armie of horsemen vvas tvventie thousand times ten thousand And I heard the nuÌ„ber of them ✠verse 17 And so I savv the horses in the vision they that sate vpoÌ„ them had habbergioÌ„s of fire and of hyacinth and brimstone the heades of the horses were as it were the heads of lions from their mouth procedeth fire smoke and brimstone ✠verse 18 And by these three plagues vvas slaine the third part of men of the fire and of the smoke and of the brimstone vvhich proceded from their mouth ✠verse 19 For the povver of the horses is in their mouth and in their tailes for their tailes be like to serpents hauing heads and in these they hurt ✠verse 20 And the rest of men vvhich vvere not slaine vvith these plagues neither haue done penance from the vvorkes of their hands not to adore Deuils and ″ Idols of gold and siluer and brasse and stone and vvood vvhich neither can see not heare nor vvalke ✠verse 21 haue not done penaÌ„ce from their murders nor from their sorceries nor from their fornication nor from their theftes ANNOTATIONS CHAP. IX 4. Nor any greene thing The Heretikes neuer hurt or seduce the greene tree that is such as haue a liuing faith vvorking by charitie but commonly they corrupt him in faith vvho should othervvise haue perished for il life and him that is reprobate that hath neither the signe of the Crosse vvhich is Gods marke in the forehead of his body nor the note of election in his soule 7. Prepared into battel Heretikes being euer ready to contend do pretend victorie and counterfeit gold in shape as men as smothe and delicate as vvomen their tongues and pennes ful of gall and venim their hartes obdurate ful of noise and shuffling their doctrine as pestiserous and ful of poison as the taile and sting of a scorpion but they endure for a litle season 20. Idols of gold Here againe the nevv Translatours abuse the people for idols saying images the place being plainely against the pourtiates of the Heathen Gods vvhich are here and in the Psalme 95 called damenia Diuels CHAP. X. An other strong Angel crying out 3 seuen thunders do speake 6 The Angel sweareth that there shal be time no more but at the voice of the seuenth Angel the mysterie shal be fully accomplished 9 He giueth Iohn a booke to deuoure verse 1 AND I savv an other Angel strong descending from heauen clothed vvith a cloude and a raine-bovv on his head and his face vvas as the sunne and his feete as a piller ' of fire ✠verse 2 and he had in his hand a litle booke opened and he put his right foote vpon the sea and his left vpon the land ✠verse 3 and he cried vvith a loude voice as vvhen a lion roareth And vvhen he had cried the seuen thunders spake their voices ✠verse 4 And vvhen the seuen thunders had spoken their voices I vvas about to vvrite and I heard a voice from heauen saying to me Signe the things vvhich the seuen thunders haue spoken and vvrite them not ✠verse 5 And * the Angel vvhich I savv standing vpon the sea and vpon the land lifted vp his hand to heauen ✠verse 6 and he svvare by him that liueth for euer and euer that created heauen and those things vvhich are in it and the earth and those things vvhich are in it and the sea and
those things vvhich are in it That there shal be time no more ✠verse 7 but in the daies of the voice of the seuenth Angel vvhen the trompet shal beginne to sound the mysterie of God shal be consummate as he hath euangelized by his seruantes the Prophetes ✠verse 8 And I heard a voice from heauen againe speaking with me and saying Goe and take the booke that is opened of the hand of the Angel standing vpon the sea and vpon the land ✠verse 9 And I vvent to the Angel saying vnto him that he should giue me the booke And he said to me * Take the booke and deuoure it and it shal make thy belly to be bitter but in thy mouth it shal be svveete as it vvere honie ✠verse 10 And I tooke the booke of the hand of the Angel and denoured it it vvas in my mouth as it vvere honie svveete and vvhen I had deuoured it my bellie vvas made bitter ✠verse 11 and he said to me Thou must againe prophecie to Nations and peoples and tonges and many kinges CHAP. XI S. Iohn measuring the Temple 3 heareth of tvvo vvitnesses that shal preache 7 vvhom the beast cōming vp from the sea shal kil 12 but they rising againe ascend into heauen 13 and seuen thousand persons are slaine vvith an earthquake 15 and as the sound of the seuenth Angel the soure and tvventie seniors giue praise and thankes to God verse 1 AND there vvas giuen me a reede like vnto a rodde and it vvas said to me Arise and measure the temple of God and the altar and them that adore in it ✠verse 2 but the court vvhich is vvithout the temple cast forth measure not that because it is giuen to the Gentiles they shal treade vnder foote the holy citie two and fourtie monethes ✠verse 3 and I vvil giue to ″ my tvvo vvitnesses and they shal prophecie a thousand tvvo hundred sixtie daies clothed vvith facke-clothes ✠verse 4 These are the two oliue trees and the tvvo candlestickes that stand in the sight of the Lord of the earth ✠verse 5 And if any man vvil hurt them fire shal come forth out of their mouthes and shal deuoure their enemies and if any man vvil hurt them so must he be slaine ✠verse 6 These haue power to shut heauen that it raine not in the daies of their prophecie and they haue povver ouer the vvaters to turne them into bloud and to strike the earth vvith al plague as often as they vvil ✠verse 7 And vvhen they shal haue finished their testimonie the beast vvhich ascended from the depth shal make vvarre against them and shal ouercome them and kil them ✠verse 8 And their bodies shal lie in the streates of the great citie vvhich is called spiritually Sodom and Aegypt vvhere their Lord also vvas crucified ✠verse 9 And there shal of tribes and peoples and tonges and Gentiles see their bodies for three daies and a halfe and they shal not suffer their bodies to be laid in monuments ✠verse 10 and the inhabitants of the earth shal be glad vpon them and make merie and shal send giftes one to an other because these tvvo prophets tormented them that dvvelt vpon the earth ✠verse 11 And after three daies and a halfe the spirit of life from God entred into them And they stoode vpon their seete and great feare fel vpon them that savv them ✠verse 12 And they heard a loud voice from heauen saying to them Come vp hither And they vvent vp into heauen in a cloude and their enemies savv them ✠verse 13 And in that houre there vvas made a great earthquake and the tenth part of the citie fel and there vvere slaine in the earthquake names of men seuen thousand and the rest vvere cast into a feare and gaue glorie to the God of heauen ✠verse 14 The second vvoe is gone and behold the third vvoe vvil come quickly ✠verse 15 And the seuenth Angel sounded with a trompet and there vvere made loude voices in heauen saying The kingdom of this vvorld is made our Lords his Christs and he shal reigne for euer and euer Amen ✠verse 16 And the foure and tvventie seniours vvhich sitte on their seates in the sight of God fel on their faces and adored God ✠verse 17 saying Vve thanke thee Lord God omnipotent vvhich art and vvhich vvast and vvhich shalt come because thou hast receiued thy great povver and hast reigned ✠verse 18 And the Gentiles vvere angrie and thy vvrath is come and the time of the dead to be iudged and to tender revvard to thy seruants the prophets and sainctes and to them that feare thy name ″ litle and great and to destroy them that haue corrupted the earth ✠verse 19 And the temple of God vvas opened in heauen and the arke of his testament vvas seen in his temple and there vvere made lightenings and voices and an earthquake and greate haile ANNOTATIONS CHAP. XI 3. My tvvo vvitnesses Enoch and Elias as it is commonly expounded for that Elias shal come againe before the later day it is a most notorious knovven thing to vse S. Augustines vvordes in the mouthes and hartes of faithful men See li. 20 de Ciuit. Dei c. 29. Tract 4 in Ioan. and both of Enoch and Elias Lib. 1 de pec merit c. 3. So the rest of the Latin Doctors as S. Hierom ad Pāmach ep 61 c. 11. in Psal 20. S. Ambrose in Psal 45. S. Hilarie 20 can in Mat. Prospet li. vltim◠de Promissionibus c. 13. S Gregorie li. 14. Moral c. 11. he 12 in Ezech. Beda in 9 Marci The Greeke fathers also as S. Chrysostom he 58 in Mat. ho. 4 in 2 Thessal ho. 21 in Genes ho. 22 in ep ad Hebr. Theophylacte and Occumenius in 17 Matthai S. Damascene li. 4 de Orthodoxa fide c. 27. Furthermore that they liue also in Paradise it is partly gathered out of the Scripture Ecclici 44. 16. vvhere it is plainely said of Enoch that he is translated into Paradise as al our Latin exemplars do reade and of Elias that he vvas taken vp aliue it is euident 4 Reg. 2. And S. Irenaeus saith it is the tradition of the Apostles that they be both there li. 5 in initio Dicunt Presbyteri saith he qui sunt Apostolorum Discipuli So say the Priests or Auncients that are the scholers of the Apostles See S. Iustine q. 85 ad orthodoxos Finally that they shal returne into the companie of men in the end of the vvorld to preache against Antichrist and to inutie both Ievves and Gentiles to penance and so be martyred as this place of the Apocalypse seemeth plaine so vve haue in part other testimonies hereof Malac. 4. Ecclci 44 16. 48 10. Mat. 17 11. See also Hyppolytus booke of Antichrist and the end of the vvorld
vvhere he is called the man of sinne Againe he must be one particular person not a nūber a succession or vvhole order of any degree of men because his proper name and the particular number and the characters thereof be though obscurely insinuated Vvhich reproueth the vvicked vanitie of Heretikes that vvould haue Christs ovvne Vicars the successors of his cheese Apostle yea the vvhole order of them for many ages together to be this Antichrist Vvho by his description here and in the said Epistle to the Thessalonians must be one special man and of a particular proper name as our Lord IESVS is And vvhosoeuer he be these Protestants vndoubtedly are his precursors for as they make his vvay by ridding avvay Christs images crosse and name so they excedingly promote the matter by taking avvay Christs cheefe minister that al may be plaine for Antichrist If the Pope had been Antichrist and had been reuealed novv a good many yeres sithence as these fellovves say he is to them then the number of this name vvould agree to him and the prophecie being novv fulfilled it vvould euidently appeare that he bare the name and number here noted for no doubt vvhen lie commeth this count of the letters or number of his name vvhich before is so hard to knovv wil be easie for he will set vp his name in euery place euē as we faithful men do novv aduance IESVS And vvhat name proper or appellatiue of al or any of the Popes do they finde to agree vvith this number notvvithstanding they boast that they haue found the vvhole order and euery of them these thousand yeres to be Antichrist and the rest before euen from S. Peter forevvorkers tovvard his kingdom 1◠The number 666. Forasmuch as the auncient expositors and other do thinke for certaine knowledge thereof no mortal mā can haue vvithout an expresse reuelatiō that his name cōsisteth of so many such letters in Greeke as according to their maner of numbering by the Alphabete make 666 and forasmuch as the letters making that number may be found in diuers names both proper common as S. Irenaeus findeth them in Latinos and Teitan Hippolytus in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aretas in Lampetis some of this age in Ludérus vvhich vvas Luthers name in the Alman tōgue therfore vve see there can be no certaintie and euery one frameth and applieth the letters to his ovvne purpose and most absurd folly it is of the Heretikes to applie the vvord Latinos to the Pope neither the vvhole order in common nor euer any particular Pope being so called and S. Irenaeus the first that obserued it in that vvord applied it to the Empire and state of the Romane Emperour vvhich then vvas Heathen and not to the Pope of his daies or after him and yet preferred the vvord Teitan as more agreable vvith this admonition that it vvere a very perilous and presumptuous thing to define any certaintie before hand of that number and name And truely vvhatsoeuer the Protestants presume herein of the Pope vve may boldly discharge Luther of that dignitie He is vndoubtedly one of Antichrists precursors but not Antichrist him self CHAP. XIIII 2 Virgins follovv the Lambe vvhithersoeuer singing a nevv canticle 6. One Angel Euangelizeth the Gospel 8 an other Angel telleth the fall of Babylon 9 the third declareth their tormants that haue adored the beast Moreouer tvvo hauing sickles 15 one of them is commaunded to reape dovvne the corne 18 the other to gather the grapes as in vintage vvhich are troden in the lake of Gods vvrath verse 1 AND I looked behold a Lābe stoode vpon mount Sion and vvith him an hundred fourtie foure thousand hauing his name and the name of his Father vvritten in their foreheads ✠verse 2 And I heard a voice from heauen as the voice of many vvaters and as the voice of great thunder and the voice vvhich I heard as of harpers harping on their harpes ✠verse 3 And they sang as it vvere a nevv song before the seate and before the foure beastes and the seniors and no man could say ' the song but those hundred fourtie foure thousand that vvere bought from the earth ✠verse 4 These are they vvhich were not defiled vvith vvomen For they are virgins These folovv the Lambe vvhithersoeuer he shal goe These vvere bought from among men the first fruites to God and the Lambe ✠verse 5 and in their mouth there vvas found no lie for they are vvithout spot before the throne of God ⊢ ✠verse 6 And I savv an other Angel flying through the middes of heauen hauing the eternal Gospel to euāgelize vnto them that sit vpon the earth and vpon euery nation and tribe tōge people ✠verse 7 saying vvith a loud voice Feare our Lord and giue him honour because the houre of his iudgement is come and adore ye him * that made heauen and earth the sea and al things that are in them and the fountaines of vvaters ✠verse 8 And an other Angel folovved saying * Fallen fallen is that great Babylon vvhich of the vvine of the vvrath of her fornication made al nations to drinke ✠verse 9 And the third Angel folovved them saying vvith a loud voice If any man adore the beast and his image and receiue the character in his forehead or in his hand ✠verse 10 he also shal drinke of the vvine of the vvrath of God vvhich is mingled vvith pure vvine in the cuppe of his vvrath and shal be tormented vvith fire brimstone in the sight of the holy Angels and before the sight of the Lambe ✠verse 11 and the smoke of their tormentes shal ascend for euer euer neither haue they rest day and night vvhich haue adored the beast and his image and if any man take the character of his name ✠verse 12 Here is the patience of sainctes vvhich keepe the commaundements of God and the faith of IESVS ✠verse 13 And I heard a voice from heauen saying to me Vvrite Blessed are the dead which die in our Lord. ″ from hence forth novv saith the Spirit that they rest from their labours for their vvorkes folow them ✠verse 14 And I savv and behold a vvhite cloude and vpon the cloude one sitting like to the Sonne of man hauing on his head a crovvne of gold and in his hand a sharpe sickle ✠verse 15 And an other Angel came forth from the temple crying vvith a loud voice to him that sate vpon the cloude * Thrust in thy sickle and reape because the houre is come to reape for the haruest of the earth is drie ✠verse 16 And he that sate vpon the cloude thrust his sickle into the earth and the earth vvas reaped ✠verse 17 And an other Angel came forth from the temple vvhich is in heauē him self also hauing a sharpe sickle
✠verse 18 And an other Angel came forth from the altar vvhich had povver ouer the fite and he cried vvith a loud voice to him that had the sharpe sickle saying Thrust in thy sharpe sickle and gather the clusters of the vineyard of the earth because the grapes thereof be ripe ✠verse 19 And the Angel thrust his sharpe sickle into the earth and gathered the vineyard of the earth cast it into the great presse of the vvrath of God ✠verse 20 and the presse vvas troden vvithout the citie and bloud came forth out of the presse vp to the horse bridles for a thousand sixe hundred furlongs ANNOTATIONS CHAP. XIIII 13. From hence forth novv This being specially spoken of Martyrs as not onely S. Augustine seemeth to take it but the Caluinists them selues translating in domino for our Lords cause the Protestants haue no reason to vse the place against Purgatorie or praier for the departed seeing the Catholike Church and al her children confesse that al Martyrs are straight after their death in blisse and neede no praiers Vvhereof this is S. Augustines knovven sentence He doeth iniurie to the Martyr that praieth for the Martyr Ser. 17 de verb. Apost c. 1. and againe to this purpose he vvriteth thus most excellently tract 84 in Ioan. We keepe not a memorie of Martyrs at our Lords table as vve doe of other that rest in peace that is for the intent to pray for them but rather that they may pray for vs c. But if vve take the vvordes generally for al deceased in state of grace as it may be also then vve say that euen such though they be in Purgatorie and Gods chastisement in the next life and neede our praiers yet according to the foresaid vvordes of S. Augustine do rest in peace being discharged from the labours afflictions and persecutions of this vvorld and vvhich is more from the daily dangers of sinne and damnation and put into infallible securitie of eternal ioy vvith vnspeakable comfort of conscience and such in deede are more happie and blessed then any liuing vvho yet are vsually in the Scriptures called blessed euen in the middes of the tribulations of this life Vvhereby vve see that these vvordes from hence forth they shal rest from their labours may truely agree to them also that are in Purgatorie and so here is nothing proued against Purgatorie Lastly this aduerbe á modo in Latin as in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not properly signifie from this present time forvvard as though the Apostle had said that after their death and so forvvard they are happie but it noteth and ioyneth the time past together vvith the time present in this sense that such as haue died since Christs Ascension vvhen he first entring into heauen opened it for others goe not to Limbus Patrum as they vvere vvont before Christs time but are in case to goe straight to blisse except the impediment be in them selues Therfore they are here called blessed that die novv in this state of grace of the nevv Testament in comparison of the old faithful and good persons CHAP. XV. 2 They that had novv ouercome the beast and his image and the number of his name do glorifie God 6 To seuen Angels hauing the seuen last plagues are giuen seuen cuppes full of the vvrath of God verse 1 AND I savv an other signe in heauen great and maruelous seuen Angels hauing the seuen last plagues Because in them the wrath of God is consummate ✠verse 2 And I savv as it vvere a sea of glasse mingled vvith fire and them that ouercame the beast and his image and the number of his name standing vpon the sea of glasse hauing the harpes of God ✠verse 3 and singing the song of Moyses the seruant of God and the song of the Lambe saying Great and maruelous are thy vvorkes Lord God omnipotent iust and true are thy vvaies King of the vvorldes ' ✠verse 4 Vvho shal not feare thee o Lord and magnifie thy name because thou only art holy because al nations shal come adore in thy sight because thy iudgements be manifest ✠verse 5 And after these things I looked and behold the temple of the tabernacle of testimonie was opened in heauen ✠verse 6 and there issued forth the seuen Angels hauing the seuen plagues from the temple reuested vvith cleane and vvhite stone ' girded about the breastes vvith girdles of gold ✠verse 7 And one of the foure beastes gaue to the seuen Angels seuen vials of gold ful of the vvrath of the God that liueth for euer and euer ✠verse 8 And the temple vvas filled vvith smoke at the maiestie of God and at his povver and no man could enter into the temple til the seuen plagues of the seuen Angels vvere consummate CHAP. XVI Vpon the pouring out of the seuen cuppes of Gods vvrath on the land the sea the fountaines the seat of the beast Euphrâtes and the aire there arise sundrie plagues in the vvorld verse 1 AND I heard a great voice out of the temple saying to the seuen Angels Goe and poure out the seuen vials of the vvrath of God vpon the earth ✠verse 2 And the first vvent and poured out his vial vpon the earth and there vvas made a cruel and very sore vvound vpon men that had the character of the beast and vpon them that adored the image thereof ✠verse 3 And the second Angel poured out his vial vpon the sea and there vvas made bloud as it vvere of one dead and euery liuing soul died in the sea ✠verse 4 And the third poured out his vial vpon the riuers the fountaines of vvaters and there vvas made bloud ✠verse 5 And I heard the Angel of the vvaters saying Thou art iust ô Lord vvhich art and vvhich vvast the holy one because thou hast iudged these things ✠verse 6 because they haue shed the bloud of the Sainctes and Prophets thou hast giuen them bloud to drinke for they are vvorthie ✠verse 7 And I heard an other saying Yea Lord God omnipotent true and iust are thy iudgements ✠verse 8 And the fourth Angel poured out his vial vpon the sunne and it vvas giuen vnto him to afflict men vvith heate and fire ✠verse 9 and men boiled vvith great heate and blasphemed the name of God hauing povver ouer these plagues neither did they penance to giue him glorie ✠verse 10 And the fift Angel poured out his vial vpon the seate of the beast and his kingdom vvas made darke and they together did eate their tonges for paine ✠verse 11 they blasphemed the God of heauen because of their paines and vvoundes did not penance from their vvorkes ✠verse 12 And the sixt Angel poured out his vial vpon that great riuer Euphrâ—tes and dried vp
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
of matters and disputation pag. 138. nu 3. p. 338. Al good Christians rest vpon their determinatiō p. 339. How the aunciēt fathers esteeme of general Councels p. 338. The decrees of Coūcels are diligently to be put in execution 336. and 339 marg Heretikes only blaspheme them and vvil not be tried by them pag. 336. nu 1. 338. 339. How later Councels alter the former p. 337. nu 13. 20. Heretical or Schismatical synodes p. 53. nu 20. 339. Counsels Euangelical Things not commaunded as necessarie but counseiled as the better p. 55. nu 14. 21. p. 296. nu 44. p. 440. tending to perfection followed by religious men p. 55. 114 m. See Vvorkes of supererogation Religious CROSSE The honour of the holy Crosse p. 273. 622. Called the signe of the sonne of man p. 69 m. The signe of the Crosse in blessing p. 213. 576. In Sacraments and other halovved creatures ibid Vvhy in our forehead 213. 712 marg 511 marg The Crucifixe or Roode with Marie and Iohn pa. 337. The vertue of the signe of the Crosse 112. nu 38. p. 577. The appearing thereof at the later day shal no lesse confound the Caluinistes then the Iewes pag. 69 marg D DAies distinction of daies 418. one day more sanctified then an other See Feastes and Festiuities The vveeke daies called feriae not by their prosane names 210. and 211 marg 701. Deacons The election of the 7 Deacons 304. 305. their office ibid. See Orders Deuotion vttered by external signes 23. marg 93 m. 198. 195. 219. nu 14. pag. 530. 652. 116. marg See Pilgrimage God is serued and adored in spirit notvvithstanding external deuotion 384 228. Deuotion falsely of the Protestants called superstition 343. marg 344. Deuotion tovvard Relikes and holy thinges a token of greater faith 23. marg 384. Holy vvomens deuotion 132. 162. Marie Magdelens deuotion 253. marg Zachaeus deuotion tovvard Christ 193. 195. Deuotion to see and to be neere to the B. Sacrament 195. Kneeling at Verbum caro factum est and Et homofactus est c. 216. 219. Doctors of the Church pag. 232. nu 34. Vve must haue regard to their doctrine pag. 636. marg 638. S. Augustines estimation of the holy Doctors pag. 638. nu 7. Their aureola or crovvne in heauen pag. 534. nu 1. pag. 665. The Heretikes contempt of them 490. See Heretikes Dulia See Adoration E ECclesiastical censures pag. 47. 433. nu 21. pag. 434. See Excommunication Ecclesiastical power and iurisdiction pag. 47. 222. 488. 493 marg See Bishop Clergie Elias yet aliue and shal be the precursor of Christs second cōming pag. 30. 50. 112. 719. Enoch also yet liueth 630. shal preache in Antichrists time vvith Elias 719. Eremites vvhy so called pag. 8. their profession and life ib commended by the example of Elias S. Iohn Baptist and Christ him self pag. 8. 112. 10. 30. 40. 90. 137 marg 200 marg Innumerable Eremites and Monkes in the primitiue Church pag. 40. See Monkes and Monastical life Excommunication a spiritual punishment pag. 434. nu 5. pag. 473. most terrible pag. 53. 247. nu 22. pag. 303. 434. 566. Vvhen and vvhere to be executed pa. 488. Excommunicate persons to be auoided pag. 435. 562. The Heretikes vse a certaine ridiculous excommunication pag. 247. Extreme vnction a Sacramēt 506. 652. The preparatiue to this Sacrament 101. marg F FAith See Iustification vvorkes Faith only doth not iustifie pag. 19. 25. nu 28. 54. marg 64. nu 11. 40. pag. 42 m 67. 74. nu 1. 42. pa. 67. 88. marg 118. and 119 marg 120 marg pag. 132. 138. nu 6. pag. 397. 504. 611. nu 9. pa. 633. 157 marg 178 ma. 230 marg 243. 663. 679. 681 marg 682. 703 marg 725. ma. 319 marg 341. marg 362. marg 158. 169. nu 28. pag. 263. 385. 388. nu 26. pag. 456. marg 457 marg 483. marg 517. and 524 marg 551 marg 564. marg S. Augustines vvhole booke de fide operibus against only faith 646. Only faith an old heresie pag. 314. nu 18. pag 379. 646. 654. S. Iames calleth such Heretikes vaine men and compareth thē to diuels 645. m. S. Paules doctrine cōcerning faith good vvorkes 378. He often ioyneth faith and charitie 587 marg 600 marg His vvordes of faith misconstrued by old Heretikes and nevv pag. 379. 389. 390. other Scriptures falsely alleaged for faith onely 100. 188 marg The Protestants special faith or vaine securitie of saluation pag. 403. 444. 445 marg p. 632. pag. 393. nu 24. p. 173 marg 663. 684. 410 marg 531. marg See Saluation The 7 Catholike Epistles vvritten against the heresie of only faith pag. 379. 640. 646. 674. Vvhy faith is so often named in the case of iustification 502. See Iustification In vvhat sense some fathers say Only faith pag. 646. Hovv it is said Beleeue only pag. 100. 161. marg Vvhat maner of faith doth iustifie pag. 334. marg 385. 393. 509. 632. nu 1. 6. pag. 646. nu 24. pag. 389 m. 502 m. Faith may be had and lost againe vvhich the Protestants deny 159. 410. marg 565. marg 606. ma. So may grace and charitie 702. The Apostles analogie or prescript rule of faith pag. 413. 612. To hold fast the first receiued saith of our Apostles and fathers p. 37. nu 25. p. 397. 423. nu 17. p 492. 496. nu 8. p. 584. 587. 591 to 678 m. 689. ma. and. nu 5. 10. 464 marg 489 m. 495 m. 502 m. 636 m. External profession of euery point article of faith p. 27. 28. nu 37. pa. 109. nu 35. 36. p. 176. 409. 630. nu 34. Neuters or indifferent men of no faith pa. 33. 706. One mans faith obtaineth for an other 22 marg 150. nu 20. The more deuotion the greater faith See Deuotion To beleeue vvithout sensible argumēt or reason is a more blessed thing 275 marg 382 marg Fastes or Fasting An acte of religion p. 135 marg 142. Meritorious pag. 43. 466. A worke of iustice p. 15 marg The force thereof 111 marg Prescript daies of fasting 43. 330. 507. Imber daies p. 25. nu 38. p. 154. nu 12. p. 330. Aërius the Heretike p. 330. Fasting from certaine kindes of meates p. 43. nu 11. 18. pag. 106. 135 marg 330. nu 3. p. 417. 418. 574. 575. 582. nu 23. S. Iohn Baptist and the Nazarates 135 marg Scriptures grosly abused by the protestants against the Churches fastes p. 43. 106. 417. 418. 441. 442. 540. 541. 573. m. 574. marg and nu 3. p. 575. 596. m. Heretical fasting p. 142. nu 37. pa. 541. 574. The Lent fast the origin thereof pag. 10. 90 nu 12. It is sinne not to fast the lent p. 10. It is an Apostolical tradition ibidem and 145 marg It is the imitation of our Sauiours fasting p. 10. By keeping thereof true Christians saith S. Aug. are knowen from infidels ibid. The Doctors sermons of Lent fast ib. Publike
Cain Balaam Corè 695. 704. to the Diuel him self 244 marg Al the forerūners of Antichrist p. 123. 124. 240 marg 556. 558. 679. 741. False-prophets false christes lying maisters foretold in the new Testament 119 marg 68 and 69 and 669 marg Many maisters 648. Many antichristes 679 nu 18. Rauening vvolues 19. 353. Theeues not entring by the doore 248 m. 250. Prophecied of and liuely described by S. Paul S. Peter S. Iude c. 352. 573. 574. 669. 670. 672. 693. locustes 715. The causes that men fall to heresie 565. mar 583. Heauen shut vntil the Passion of Christ p. 9. nu 16. p. 621. marg p. 633. See Limbus patrum Differences of rewardes and glorie in heauen p. 37. 58. 430. 465. marg 534. nu 1. 259. marg See Merites Vvorkes Revvard Hospitalitie toward the afflicted for religion 27 marg 28. nu 41. 505 marg See Almes Vvhat a heinous sault it is not to receiue and harbour Catholike Preachers and Priests 163. marg I IESVS in English Sauiour 4 marg This name is to be adored and reuerenced 530. It worketh miracles 112. 299 marg The force thereof against Diuels ibid. and 577. Ansvvers to the sophistical arguments vsed by heretikes against the reuerence done to this name 530. By irreuerence therevnto they prepare the way to Antichrist 723. Idols in al the Bible signifie the false Gods of the Pagans 687 383 mar The Caluinistes applying the word against sacred Images are condēned long since by the 2 Councel of Nice 687. See Images They are ashamed of their translating image for idol ibid. Heresies are the idols of the new Testament pag. 448. Images 345. 623. 687. 688. They haue Gods owne warrant 623. 688. Their differēce from idols 687. 688. Hovv they are adored 530. 633. Their antiquitie 24. 688. Their fruite and commoditie 345. 688. Images of the B. Trinitie and of Angels 345. Image-breakers old cōdemned Heretikes by the 2 Nicene Councel 687. 688. They are accursed by the same Councel that apply the places of Scripture that speake of the Pagans Idols against sacred images 687. Miracles wrought by the image of Christ p. 24. The abolishing of Christs image a preparatiō to set vp the image of Antichrist 723. The honour of Christs image is the honour of Christ him self 723. Indulgences See Pardons Iustification or to be iustified vvhat it signifieth 387. nu 13. The first and second iustification 387. The first iustification of mere grace vvithout vvorkes 392. 409. 412. nu 32. 516. 389. marg Iustification by vvorkes pag. 16. 138. 387. pag. 645. 646. 647. 682. 736. Not by faith only See faith Vvhat vvorkes iustifie not pag. 390. nu 20. 28. p. 392. 411. 632. nu 6. 633. 499. marg Iustification attributed to hope charitie c. 402. 633. nu 33. Charitie the principal vertue in iustification 509. 566. Hovv the Protestants admit charitie good workes to iustificatiō 509. Vvhy it îs so often attributed to saith 394. 632. 502 marg 606. marg S. Paules meaning vvhen he commendeth faith 633. The iustice of faith 408. True inherent iustice not imputatiue 14. 138. 139. 387. 390. 394. marg 395. nu 5. pag. 427. nu 30. pag. 511. 513 marg 517. mar 519. mar 524 marg 543. 682. 398 marg Hovv it is said None iust 390. Hovv it is said Reputed to iustice 391 marg Increase of iustice 744 marg 396 marg 550 marg Hovv it is called Gods iustice 383 marg 390 nu 22. pag. 480. 481. 531. Hovv Christ is our iustice 427. The Protestants auoid the vvord Iustifications 138. nu 6. p. 736. nu 8. The iustice of Moyses Lavv vvhat 408 marg L Ovr B. LADIE vvithout sinne 94. 395. 676. Her perpetual virginitie 4. 5. nu 25. She vovved virginitie 138. Her life death Assumption pag. 291. Her blessednes 171 marg Her festiuities 291. Her excellencie titles prerogatiues 138. 139. 173. 221. 273. 291. 292. 171 marg Her honour 139. 291. 292. She is our Aduocate 292. 679. our hope 292. 548. marg The meaning of the termes and titles giuen vnto her 292. God and our Ladie saue vs. 337. The often saying of the Aue Marie 138. The auncient fathers vsed the same 291. 292. Holy Simeon prophecied of her sorovves 145. She vvas alvvaies partaker of sorovves vvith Christ ibidem 272 marg ful of deepe contemplations 142. The meaning of Christs speaches vnto her that may seeme hard 221. nu 4. 5. The Protestants keepe no Holiday of her 191. They keepe not the day of her death as they doe of all other cheefe Saincts in the new Church of Englād ibidem They are not of those generations that she prophecied should call her blessed 136 marg They derogate from her honour 138. 295. Laie men must not iudge of their Pastors of the sense of Scriptures of questions in religion pag. 344. They must receiue the Sacraments c. not at their owne hand but of their Clergie and Pastors 40. nu 19. 42. marg See Priests Clergie Limbus patrum or Abrahams bosom 186. marg 187. 296. 633. 708 marg 621. mar A third place 162. 708 marg The iust men of the old Testament were not in heauen til Christs Ascension 186. Christ descended into Hel to deliuer them 187. See Hel Heauen M MAchabees Canonical Scripture 138. See p. 250. MARIE See our B. Ladie L. Mariage a Sacrament 55. nu 6. p. 187. nu 18. p. 221. nu 2. p. 523. Indissoluble both parties liuing 14. 55. 113 marg 116. 187. 221. 397. marg 440. and not lawful after diuorce ibidem Honoured by Christs presence p. 221. Perfect best without carnal copulation 4. nu 16. See Chastitie Continencie How it is honorable in al. 637. Inferior to virginitie and widow hod 4. 438. marg 439 marg 440. See Chastitie Mariage of Priests and votaries vnlawful See Priests Vovv Old heresies against Mariage 574. Catholikes falsely charged vvith the same 574. 575. They esteeme of mariage more then the Protestants 523. Martyrs true and false p 13. p 457. No true Martyrdom out of the Cathol Church p. 457. Martyrdom a most acceptable sacrifice 592. Their reward glorie 702 and 713 marg How they crie for reuenge 712. Their chereful and constant countenance before the persecutors 305 marg Their comfort at the very time of death torments 309 marg MASSE See Sacrifice The word Masse 447. The Liturgie or Masse of the Apostles 330. of the Greeke fathers ibidem It is agreable to Christs institution 451. 452. 453. to the Apostles tradition 454. to S. Paul concerning the praiers and petitions therein 567. Kyrie eleison 463. Gloria in excelsis pag. 140 inner marg Sanctus thrise repeated 707 and 708. Hosanna 61. Sursum corda 463. The Canon 267. The Pater noster 567. Agnus Dei 217 inner marg 453 nu 29. Kissing the Pax. 423. Domine nō sum dignus 21. 453. nu 29. Communio 452. Hovv Antichrist his Ministers shal abolish the Masse
the same 158 marg They and not lay men are the dispensers of Christs mysteries 40. nu 19. 42 marg pag. 109. nu 6. pag. 321. nu 40. pag. 463. nu 34. pag. 4â—0 He that despiseth them despiseth Christ 167 ma. The honour of Priesthod 67. 89 marg 360. 578 m. Preeminence before other 571. nu 4 pag. 616. 566. nu 20. pag. 484 marg Hospitalitie and almes tovvard them 163. marg 533 marg See Almes Hospitalitie The Protestants make it an odious and reprochful name 67. nu 13. pag. 130. They auoid the word in their English translations of the nevv Testament 333. Their perpetual continencie requisite 138. 570. nu 2. pag. 579. 580. 589. nu 4. 596. 437 marg 569 marg Mariage of Priests vnlavvful 21. 570. at large 575. contrarie to the auncient Canons 571. to the Councel of Nice 570. None euer lawfully maried after holy orders 21. 570. Paphnutius and the Nicene Councel concerning this matter 21. 570. Maried men being made Priests must no more companie vvith their vviues and that according to the example of the Apostles 21. 290 marg 444. nu 5. according to the custom of the primitiue Church 570. 571. The Church may annexe perpetual chastitie to holy orders 580. nu 4. in the marg The forbidding of such persons to marie is no condemnation of Mariage 575. Iouinians old heresie could neuer induce any one Priest to marie 582. Vigilantius and his follovvers much like to the Protestants in this point 570. See Vovv Priests crovvnes 665. Priests garments 701. Priests some properly so called some vnproperly 740. Al Christians are no more Priests then they are also kings that is vnproperly 657 marg 700. 709. Their spiritual hostes 658. CHRISTS Priesthod and the excellencie thereof 609. 610. 615. 616. 617. 618. 131. A Priest as he is man not as he is God 610. The Caluinists either Arrians or ignorant in auouching the contrarie ibid. His Priesthod eternal and hovv 131. 617. 618. 619. nu 3. in marg He concurreth stil in al priestly actions and is the principal vvorker 619 marg He is not the only Priest of the nevv Testament 609. 618. Many Priests of the nevv TestameÌ„t properly and peculiarly so called and their Priesthod external not only spiritual 609. 616. 617. 618. 619. Princes hovv and wherein to be obeied 64. 121. 197 marg 415. 416. 658. 659. They may not vsurpe Ecclesiastical functions 64. 403. 609. nu 1. pag. 639. They haue no more right of supremacie in spiritual causes then Heathen Princes 659. Christ and his Apostles charged vvith disobedience to Princes 658 nu 13. Peter Iohn disobeied the Magistrats coÌ„maunding them not to preach in the name of IESVS 299 marg So must Catholike preachers ib. In things lavvful not to obey them is a mortal sinne 415. Heretical tumultes disobedience against their Princes 28. 488. Heresies agaiÌ„st rule superioritie 416. 659. nu 16. and 18. The obedience of Catholikes in al teÌ„poral causes 416. The deadly sinnes of Princes superiors exempt not the subiectes from their obedieÌ„ce as the Vviâ—â—fistes teach 659. Princes theÌ„ selues must obey be subiect in matters of saith religioÌ„ 639. Al are vnder Peter his successors 279. 280. 364 m. Their election creatioÌ„ far inferiour to Gods institution of the spiritual Magistrate 658. The temporal Magistrate is called an humane creature and why 658. nu 13. Praying for kings and Princes namely in the Masse 566. marg 567. Procession on Palme-Sunday 61. Prosperitie no signe of the true religion 13. marg Protestants See Heretikes Purgatorie 12. marg pag. 34. 94. nu 29. pag. 121. nu 24. pag. 187. 430. 431. 645. nu 13. pag. 661. None not perfectly cleansed can enter into heauen 743. marg Purgatorie fire passeth al the paines of this life 431. The same is released by the praiers of the liuing 317. A third place 162. 708 marg The Scripture abused against Purgatorie ansvvered 726. See Praier Sacrifice for the dead R REconciliation to the Cathol Church 14. nu 24. p. 471. nu 5. 〈◊〉 â—chisme Religion Men of no religion â—uters Atheistes 33. Most happie that suffer any losse for religion 114. m. 116. They that forsake their religioÌ„ to saue their landes are like Esau 635. marg See Persecution Religious life 561. Their profession is according to Christs counsel and the Apostles example 55. 151. 191 marg 296. nu 44. to the Saincts of the primitiue Church 410 marg 296. VigilaÌ„tius heresie against such as forsooke al for Christ 420 marg Diuers Religions of Dominicans Franciscans c. are not diuers Sectes 323. Their diuers rules and imitation of diuers holy men is the imitation of Christ him self 531 marg 547. Their liuing in common Apostolical 296. Their rising in the night to pray 79. nu 41. Their blessing 55. The contemplatiue life preferred before the actiue by our Sauiour him self in the persons of Marie and Martha 169. Both alvvaies in the Chruch ibid. See Monkes and Monastical life Eremities Relikes The touching of Relikes their vertue miracles 23 m. 24. 100. 133. 309. 312. 326. 350. 372. 577. 622. The touching of Christs person or whatsoeuer belonged to him 93 m. The hemme of Christs garment 23 m. 24. 40 marg 100. His sepulchre 85. 622. Mount Thabor and al the holy land 49. 577 his holy Crosse See Crosse S. Peters shadow 261. nu 12 302. 304. his chaines 326. S. Paules napkins or the napkins that had touched his body 350. His chaines 61. nu 12. 372. His blessing and vertue in the ile Malta 372. His prison and other memories there 370 marg The Relikes of S. Iohn Baptist Elias Abdias 40. S. Steuens Relikes 309. 312. S. Augustine of Relikes 309. 312. S. Chrysostom 261. 350. S. Hierom. 85. 133. 622. S. Gregorie 372. nu 20. The greater vertue of Relikes the more is the honour of Christ 261. 350. 246 marg Saincts Relikes of greater force after their death 350. Eliseus body 4. Reg. 13. Miraculous reseruatioÌ„ of Relikes from putiefaction 622. Relikes reserued in the old Testament 622. VigilaÌ„tius heresie against Relikes condemned of old and refuted by S. Hierom. 133. 350. nu 12. The deuotion of the old Christians tovvard Relikes 40. 372. 622. 274 marg The deuotion tovvard Christs body vvhen it vvas dead 131. 132. The Pagans abused holy Relikes as the Protestants do novv 40. Translation of Relikes 133. 631 marg 307. Reprobation at large 405. 406. Sinne is alvvaies the cause thereof ib. 127 mar It taketh not away free vvil 406. 707. Hovv God raised Pharao 406. 407. Hovv he is said to indurat ib. to giue vp into a reprobat sense 383 marg 385. nu 26. pag. 308 marg See God Free vvil Predestination Restitution of goods il gotten 195. Revvard DiffereÌ„ces of rewards in heaueÌ„ 37. 193 marg See heauen Respect of revvard 16. nu 4. pag. 55. nu 27 pag. 631 marg 181 marg 706 marg Revvard what it signifieth 430.
to heauen 651. No sinne but in this life it may be remitted the contrarie is the heresie of the Caluinists 686. See Penance They are worse in this point then the Nouatians 613. Vvhat is in S. Iohns Epistle a sinne to death 687. Three degrees of sinnes signified by the three dead that Christ raised to life 100. Sinne the cause of sicknes and other plagues 132. Spirit To adore and serue God in spirit 228. Boasting of the spirit 684. Not to credit euery spirit and hovv to trie them 552. The Church onely hath to discerne spirites 684. The testimonie of the Spirit in vs. 402. Superioritie and difference of degrees not forbidden 57 marg 165 marg Superstition not allowed in the Catholike Church 344. 539 marg The Protestants falsely call deuotion superstition 344. Supremacie of temporal Princes in matters Ecclesiastical See Princes T Tithes due to God and his Priests 615. Giuen by the inferior to the superior ibid. Paied in the Law of nature Moyses ib. How due to the Priests of Christes Church 616. Tongues Praiers in an vnknovven tōgue See Praiers The 14 chap. of the first to the Corinthians explicated concerning tongues 460. The Protestants vaine boasting of tongues 457 marg The three principal tongues in the title of the Crosse of Christ 271 marg The holy Scriptures most conueniently preserued in them ibid. Traditions not written 559. at large 413. 414. 476. 612. 653. 279 marg 353. 451. 454. 43. 106. 464 marg 695. 591 marg Apostolical traditions 413. 414. 451. 476. 559. 560. 612. 464 marg Particular traditiōs of the Apostles the Lent 12. 145 marg the administration of the B. Sacrament 451. 454. a commemoration inuocation of Saincts in the Masse ibid. praier for the dead ibid. and 560. mingling water with wine ibid. Baptizing of infantes 559. the Apostles Creede 560. See other particular traditions pag. 454. 559. Pater noster in the Masse 567. keeping of Sunday Easter Vvhit-sontide c. 43. 467 mar How to know Apostolical traditions 560. 559. Ignatius booke of the Apostles traditions ib. The fathers estimation of traditions 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture 559. 560 marg They are called Depositum 414. 581 mar descending from the Apostles by Bishop and Bishop vnto the end 584. The Protestāts can shew no such Depositum 584. Heretikes conuicted by traditiō 5. 559. Iewish and heretical traditions 43. 106. Translation of the Bible into Greeke called Septuaginta 633. cited of the Euangelistes and authentical in the Greeke Church ibid. The authentical Latin translation 633. Beza preferreth it before al the rest See the preface Translatours of holy Scripture must be exacte and sincere 221. See the preface V VIrginitie better then Mariage more meritorious and grateful to God fitter for his seruice 4. 55. 440. 725 m. 356. The contrarie was Iouinians old condēned heresie 582. Virginitie coūseled not commaunded 55. 440. 438 marg See Mariage Professed virgins may not marie See Vovv The state of virgins passeth the rest 725 m. Visions recorded in the Scriptures 315. 318. 319. 368. 492. Visions haue no credite with Heretikes specially with the Protestants 319 marg 492. Some haue been rapt to see the state of the next life 491 marg Extreme vnction See Extreme Vovv an acte of soueraine worship 169. Neuer true religion without vowes and votaries ib. The Protestants haue abandoned al vowes and votaries ib. Vow of monastical and religious life 169. 304. Vow of Virginitie or chastitie lawful possible c. 55. 580. 581. 582. Yong vvomen may vovv Religion 581. Our B. Ladie vowed virginitie 138. The daughters of Philip the Deacon were vowed virgins 356. The Apostles vowed pouertie and professed the religious state of perfection pag. 55. nu 21. 27. Breache of vowes damnable 304. 439. 440. It is to breake their first faith 580. It is to goe after Satan 581. It is the highest kinde of Sacrilege 304. It is worse then aduoutrie 582. Vvhat virgins widovves the Apostle allovveth to marie 440. 581. Iouinian for persuading Nunnes to marie is called of S. Augustine a monster of S. Hierom he and his folovvers Christian Epicures 582. The Protestants call Iouinians heresie Gods word 582. Vvhat vovves are unlavvful and not to be kept 361. Vsurie not to be vsed among Christians 255. Spiritual vsurie in the better sense 74. nu 27. W VVidovvhod 579 at large This state more blessed then the state of matrimonie 439 m. Their cōtinual praier continencie 578 m. The example of holy Anne 141. 142. S. Ambrose and S. Augustine wrote whole bookes in cōmēdation of the state of widowhod 579. The Churches widowes called Diaconissae and their office 579. They must haue had but one husband ibid. The Caluinists most absurd expositiō of these wordes The husband of one wife 580. The Apostle forbiddeth not al yong widowes to vow 581. See Continencie The vvord of God is not only that vvhich is written in the Scriptures 548. See Gospel Tradition Vvorkes meritorious of life euerlasting 17. 177. 387. 430. 593. 594. 613. 703 mar No workes of them selues vvithout faith and the grace of God are meritorious 378. 594. Such are the workes that S. Paul excludeth from iustification 378. 387. 390. 411. 385. 499 marg Vve presume not vpon our owne workes or merites as of our selues but as of Gods grace 516 marg 594. The Protestants make no difference betwene Christian mens workes done in grace and the workes of Ievves Pagans 411. They are iniurious to Gods grace vvhich maketh vorkes meritorious 594. The Scriptures which they falsely alleage answered 189. 402. Vve are iustified by vvorkes also and not by faith only 16. 643. 645 and 646 at large 153 marg 678 marg 510 m. 538. m. See faith Good workes before faith though not meritorious yet are preparatiues to the first iustification 320. 389 m. That euery man shal be rewarded according to his vvorkes is a cōmon phrase in Scripture 47. 386 marg 387. 430. 656 marg 744 marg not according to faith only or lacke of faith 741. nu 12. Al good workes rewarded in heauen 630 marg 413. nu 1. pag. 587. 524 marg 543 marg 191 marg Heauen is due for them according to Gods iustice 593. 594. 613. 553 mar They giue great confidence before God 630. 627 marg Vvorkes may be done in respect of reward 16. nu 4. pag. 631. marg pa. 444. The three workes of iustice 14. 15. 16. Vvorkes of mercie how acceptable to God 663. 317. m. 341 marg See Almes Vvorkes of perfection or supererogation 444. 485. 168 m. See C. Euangelical Counsels Vvorkes satisfactorie 143 m. See faith Iustification Merite Revvard Heauen prepared for them only that deserue it by good workes 58. nu 23. pag. 73 marg Vvithout good vvorkes a man shal be demned 143 marg 153 marg 739 marg The booke of euery mans workes opened in the day of iudgement 741.
li. 2. c. 39. Io. 20 31. Hier. in Catal. a Io. 21 20. b Mat. 4. 21. b Mat. 4. 21. c Act. 12 2. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. a Io. 13 23. 24. c. 21 20. b Io. 20 4. c Io. 21 7. The 1. parte THE ACTES of Christ before his manifestation whiles Iohn Baptist was yet baptizing The Gospel at the third Masse vpō Christmas day And euery day at the end of Masse ` nothing that was made ET VERBVM CARO FACTVM EST. ⸬ He is preferred made of more dignitie and excellencie then I because he was before me al things eternal God The Gospel vpō the 3 Sunday in Aduent Mal. 4 5 Deu. 18 15. ⸬ By like the Iewes ignorātly vnderstood not the place in Deuteronomie of Christ and therfore they aske also whether he be the Prophet there spoken of See also c. 7 40. Esa 40 3. Mt. 3 11. ⸬ He doth oftē here signifie the great difference of his baptisme of Christs as of his person Christs See Annot. Mat. 3. Mr. 1 8. Lu. 3 16. The Gospel on the octaue of the Epiphanie ` sinnes AGNVS DEI at Masse The Gospel vpō S. Andrews eue ⸬ Messias in Hebrue in Greeke Christ ī English Anointed to witte with the spiritual oile of grace aboue his brethren Ps 44. ⸬ Cephas in Syriake Peter in Greeke in English Rocke See Mat. 16 18. The Gospel in a votiue Masse of the holy Angels Gen. 28 12. How God the Sonne is called the VVORD The Platonikes August de Ciu. Dei li. 10 c. 29. The VVORD coeternal vvith the Father distinct in person and of the Father Calu. inst li. 1 c. 13. sect 23 25. The VVORD true God by nature 1 Io. c. 5 20. The Protestants are like the vvrāgling Ariās The VVORD not a creature but the creator Free-vvil Humble kneeling at the solemne wordes of Christs incarnation How mortal men see God The B. Trinitie Peter by his new name designed to be the Rocke of the Church Cephas Petrus Li. 2 c. 12 in Ioan. The Gospel vpō the 2 Sunday after the Epiphanie ⸬ He that seeth water turned in to wine nedeth not dispute or doubt hovv Christ changed bread into his body The Gospel vpō Munday in the fourth vveeke of Lent Ps 68 10. Mt. 26. 61. 27 40. Christ with his presence honoureth and approueth Mariage Cyril in 2 Io. c. 22. Our Ladies intercession Translatours of holy Scriptures Our lady doubteth not but Christ vvil graūt her petition li. 2 in Io. c. 23. Profaners of Gods Church are to be punished in soul body by the Spiritual power The B. Sacrament is not to be giuen to nouices or yonglings in faith Tract in Io. 11. The Gospel vpō Holy Roode day Maij ◠⸬ We folow rather S. August those ancient fathers which most commōly vnderstand this place of the holy Ghost not of the winde◠although both senses be good Nu. 21 9 The Gospel vpō Munday in the whitsonweeke Io. 1 19. Io. 1 20. Baptisme in water necessarie to saluation August haeres 18. Baptisme in two cases not necessarie but othervvise supplied Euery infidel and namely heretikes are iudged already Gal. 5 6. Tit. 3 11◠The excellencie of Christs povver and graces ⸬ He did not baptize ordinarily yet that he baptized his Apostles S. Aug. thinketh it very probable ep 108. Gen. 48 22. The Gospel vpō Friday in the ◠weeke in Lent ⸬ This woman is a figure of the Church not yet iustified but now to be iustified Aug. tract 15 in loan ⸬ There were many other causes why the faithful Iewes could not abide the Samaritans but their precise abstaining from their companie cōuersation was their Schismatical Temple and seruice in moūt Garîzim c He speaketh of his baptizing in the Holy Ghost See Io. c. 7 39. Deu. 12 6. Ps 121 13. 4 Reg. 17 28 36. ⸬ This womā mystically beīg the Church it is here signified that they which at the first beleeue because the Church teacheth so afterward be much confirmed sinding it in the Scripture also and by other instructions Mt. 4 12 Mr. 1 14 Luc. 4 14. Io. 2 9. The Gospel vpō the 20 Sunday after Pentecost Io. 2 11. The Schismatical tēple contendeth against the true Tēple Ioseph li. antiq 11. c. 8. The true Temple preuaileth Ioseph li. 13. antiq c. 6. The true Temple is proued by continual succession Christian adoratiō throughout al natiōs in euery place in spirit veritie that is in the Sacraments and seruice of the new law ful of spirit grace in the veritie of things before prefigured specially the true sacrifice of Christs body and bloud Mal. 1 11. Io. 1 17. The 2 part THE ACTES of Christ in Iewrie hauing already begonne his solemne Manifestation in Galilee Mt. 4 12 the second Pasche of his preaching The Gospel vpō friday in the first vveeke of Lent ⸬ By our latin text and the Greeke this miraculous pond vvas in or vpon Probatica that is a place vvhere the sheepe to be sacrificed vvere kept But by other latin copies S. Hierom and some Greeke fathers Probatica is the very pōd it self so called because the sheepe of sacrifice vvere there vvashed ` Bethesda c multū tempus haberet ` is passed The Gospel vpō Alsoules day ⸬ Not faith only but good and il deedes shal be counted and accordingly rewarded at the day of iudgement Io. 1 19. Mt. 3 17 ⸬ Catholikes searche the scriptures and finde there Peters his successors Primacie the real presence the Priests power to forgiue sinnes iustification by faith good workes Virginitie preferred before matrimonie breach of the vow of cōtinencie damnable voluntarie pouertie Penāce almes and good deedes meritorious diuers rewardes I heauē accordīg to diuers merites such like ⸬ He meaneth specially Antichrist How thē can the Pope be he seing the Iewes receiue him not 1 Vertue of miracles giuen to creatures 2 The same giuē specially to sanctified creatures Hiero. de locis Hebr. post med 3 Miracles done at on time more thē at an other specially ī greater solemnities 4 Angels and Sainctes patrones Workers in places of miracles 5 Miracles in certaine places wrought vpō thē that corporally visite the same See S. Augustine ep 137. 6 Al reasonīg in these matters must yeld to Gods pleasure Hiero. con Lucifer c. ◠10. 2. 7 This water is a figure of Baptisme 8 Christ extraordinarily healeth and saueth vvithout creatures Sinne the cause of sicknes and infirmities Neither Ievves nor Heretikes finde the truth because they searche not the Scriptures deepely but read superficially The 3. part His ACTES in Galilaee in Iewrie about the third Pasche and after The Gospel vpō Midlen◠Sūday Mt. 14 13. Mar. 6 32. Lu. 9 10 Mt. 14 23. Mr. 6 46. ⸬ These wordes do plainly import that the giuing thankes was an
beleefe of Christian Religion c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Some Heretikes fouly corrupt this place thus Who must be conteined in heauen of purpose as they protest to hold Christ in heaueÌ„ from the B. SacrameÌ„t Beza As though his preseÌ„ce there drew him out of heauen Neither caÌ„ they pretend the Greeke which is word for word as in the vulgar latin and as we translate Deu. 18 15. Gen. 22 18. 26 4 Saincts doe miracles and the like but by the power of God ⸬ Here againe we see the proceding and increase of the Church visibly The name of IESVS See Annot. Philip. 2 10. Psa 117 22. The Apostles constancie learning and wisdom after the coÌ„ming of the Holy Ghost being but idiotes that is simple vnlettered men and timorous before ⸬ Their coÌ„stancie and courage after their confirmation being so weake before And if any Magistrate coÌ„maund against God that is to say forbid Catholike ChristiaÌ„ men to preach or serue God this same must be their answer though they be whipped and killed for their labour See c. 5. v. 29. Ps 2 1. ⸬ Christes death as needeful for mans redemption was of Gods determination but as of the malice of the Iewes it was not his act otherwise then by permission Act. 2 44. ⸬ Note the ardent charitie and coÌ„tempt of worldly things in the first Christians who did not onely giue great almes but sold al their lands to bestow on the Apostles and the rest that were in necessitie according to Christes couÌ„sel Mt. 16 21. Note also the great honour credit giuen to the Apostles in that the Christian men put al the goods possessions they had to their disposition Reuerence to holy persons 4. reg 4 â—â— Luc. â— 47. Kissing their feete Lu. 7 38. ⸬ Herevpon rose great reuerence awe and feare of the vulgar Christians toward the holy Apostles for an example to al Christian people how to behaue theÌ„ selues toward their Bishops and Priests The Epistle vpoÌ„ Imber wenesday in whitson-weeke And within the octaue in a votiue of SS Peter and Paul Peters shadow An Angel leadeth them out of prison Act. 4 18. Theudas ⸬ Time and the euident successe of Christes Church and religion proue it to be of God no violence of the Iewes no persecution of the Heathen Princes no endeuour of domestical Aduersaries heretikes Schismatikes or il liuers pâ—uailiÌ„g against it as on the other side many attempts haue been made by Arius Macedonius Nestorius Luther the like who thought them selues some body but after they had plaiâ—d their partes a while their memory is buried or liueth only in maledictioÌ„ infamie their scholers come to naught Therfore let no Cath. man be scandalized that this heresie holdeth vp for a time For the Arians some others â—lorished much loÌ„ger theÌ„ these and were better supported by Princes and learning yet had an end ` it Aug. ser 9 in append de diuersis tom 10. Sacrilege ExcoÌ„municatioÌ„ ioyned vvith corporal painer 1 Cor. 5. Vow of Chastitie the breache thereof Greg. li. â— ep 13. Peters shadow intercession The election of the 7 first Deacons c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Now also the Priests and they of greater knowledge estimation began to beleeue b The Epistle vpon S. Steuens day in Christmas ⸬ Such is the face of al constant cheereful Martyrs to their persecutors and iudges Murmuring emulation The 7 Deacons 1 Tim. 3. 4. Act. 6 â— The office of Deacons Li. Eccl. Hier. c. 1 part 2. Gen. 12 1. Gen. 15 13. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 17. Gen. 21. Gen. 25. Gen. 29. 30. 35. Gen. 37. Gen. 41. Gen. 42. Gen. 45. Gen. 46. Gen. 49. ⸬ Translation of Saincts bodies agreable to nature Scripture And the desire to be buried in one place more then an other which the holy Patriarches also had Gen. 49 29. 50 24. Hebr. 11 22. hath sometime great causes Aug. de Cur. prâ—mort c. 1. vlt. Gen. 50. Gen. 23. Ios 24. Exo 1 7. Exo. 2 2. Exo. 2 11 Exo. 2 13. Exo. 3 2. ⸬ Christ is our Redeemer and yet Moyses is here called redeemer so Christ is our Mediator and Aduocate and yet we may haue Saincts our inferior mediators and aduocates also See Annot. 1 〈◊〉 2 1. Exo. 7. 8. 9. 10. 11. 12 37 Exo. 16. Deu. 18. Exo. 19 3. 19. Exo. 32 1. ⸬ For a iust punishment of their former offenses God gaue them vp to worke what wickednes they would them selues as it is said of the Gentils Rom. 1. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amos. 5 25. Exo. 25. 40. c This is Iosuè so called in Greeke in type of our Sauiour Ios 3 14. Ps 131 5 1. Par. 17 Act. 17 25. Esa 66 1. c The comfort of al Martyrs Act. 22 20. ⸬ Eusebius Emissenus saith wheÌ„ he praieth for his persecutors he promiseth to his worshippers his manifest intercessioÌ„ suffrages â— â—o S. Steph. S. Augustine Si Stephaniu siâ— noÌ„ orasset Ecclesiâ—â— PauluÌ„ noÌ„ habereâ— Serm 1 de Stephano The holy land Holy places God is not conteined in place yet he vvil be vvorshipped in one place more theÌ„ in an other Relikes The 3. part THE propagation of the Church from Hierusalem into al Iewrie and to Samaria c curauerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 22. 4. ⸬ This persecution wrought much good being an occasion that the dispersed preached Christ in diuers CouÌ„tries where they came The Epistle vpoÌ„ Thursday in whitsunweeke The Epistle vpoÌ„ Tuesday in whitsuÌ„weeke And in a votiue of the Holy Ghost ⸬ Sape sibi soâ—â—â—e Petrus facit esse Ioannem Ecclesiae quia virgo placet Arator apud Bedam in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Apocal 9 21. b The Epistle vpon Thursday in Easter weeke ⸬ Note that this Aethiopian came to Hierusalem to adore that is on Pilgrimage where by we may learne that it is an acceptable acte of religion to go from home to places of greater deuotioÌ„ sanctificatioÌ„ ⸬ The Scriptures are so writteÌ„ that they can not be vnderstood without an interpreter as easy as our Protestants make them See S. Hierom Ep. ad PaulinuÌ„ de omnibus diuinâ—â— historiaâ— libris set in the beginning of latin bibles Es 53 7. ` vvhat S. Steuens relikes That Peter was sent is no reason against his Primacie The Sacrament of Confirmation ministred by Bishops onely â—p 73. 〈◊〉 3 ad lubaianum Ec. Hier. c. 2 4. Chrisme in CoÌ„firmation * Ec. Hier. c. 4. * Beza in Act. c. 6. v. 6. Old heresies against confirmation and Chrisme * keâ—â—nit in exam conc Trid. de Conâ—ir The effectes of Baptisme and Confirmation differ Haeretical shiftes and euasioÌ„s against manifest Scriptures and against this Sacrament of Confirmation Tractat. 6 in â—p 10. * See Conâ— Trid. Sess â— can 1 de Confirmat * Cone Trid. sess â— can 14 de Bapt. Bishoping Simonie Penaâ—ce Simon Magus
Auoiding of scaÌ„dal in things not vnlavvful Act. 21 39. Act. 8 3 Act. 9 2 ⸬ The Sacramc of Baptisme doth it self vvash avvay sinnes as here is plaine therfore doth not only signifie as the Heretikes affirme that out sinnes be forgiuen before or othervvise by faith only remitted Vvhereby the Churches doctrine is proued to be fully agreable to the Scriptures that the Sacraments giue grace ex opere operato that is by the force vertue of the vvorke and vvord done said in the Sacrament c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Not only the Principals but al that consent to the death or vexation of Christian men for the Catholike saith do highly offend vvhich the Apostle confesseth here that Gods mercie may be more notoriously glorified in him hereby Act. 7 38. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ He said not this through perturbation of minde or of a passion but by way of prophecie that this figuratiue high priesthod then trimmed lâ—ke a vvhited vvall was to be destroied vvhereas now the true priesthod of Christ was coÌ„t Beda in hunâ— Io. Exo. 22 28. ⸬ Such prudent euasions from danger are lawful vvhich S. ChrysostoÌ„e calleth specially in this Apostle the wisdom of the serpeÌ„t as otherwise in his teaching and preaching patieÌ„co he vsed the simplicitie of dooue Phil. 3 5. Mt. 22 23. ⸬ Though God who could not lie had promised Paul that he should goe to Rome yet the Apostle omitted not humane meanes to defend him self from his enemies and otherwise neither said he as the Heretikes called Predestinates Let them do what they wil they caÌ„ not hurt me for I am prâ—destinate to goâ— to Rome See his doings and sayings to saue him self in the chap. folowing c See the courtesie equitiâ— of Heathen Officers tovvard their prisoners to saue them from al iniurie and villanie The honour of Priesthod Cypr. ep 65. 69. 〈◊〉 2. See Annot. Io. c. 11 51. The Sadducees as it seemeth denied praier for the dead Mac. li. 2. c. 12 43. Vnlawful otheâ— vovves must noâ— to kept Mat. 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Because Tertullê° the Iewes orator called Christian religion the sect or as it is there vers â— in the Greeke the heresie of the Nazarens S. Paul ansvvereth and shevveth that it is no heresie And as for the word Sect. in this place it is in the Greeke According to the vvay vvhich they call heresie as also Act. 9 2. 24 22. And therfore the vvord sect here is so taken See Annot. c. â—â— â—2 c the God of my fathers Ro. 15 28 Act. 21 26. Act. 23 6. ⸬ The Apostolike teaching was not of only or special faith but of iustice chastitie iudgement that is to say of the terrour of Hel and other Gods iudgements in the next life ansvverable to our deedes in this vvorld by vvhich the hearers vvere first terrified and so induced to penance Hovv say Heretikes then that such things make men hypocritâ—s c crimes as â— 27. ⸬ If S. Paul both to saue him self from vvhipping and from death sought by the Ievves doubted not to crie for succour of the Romane lawes and to appeale to Caesar the Prince of the Romans not yet Christened hovv much more may vve call for aide of Christian Princes and their lavves for the punishment of Heretikes and for the Churches defense against them S. Augustine ep 50. ⸬ This vvhom he termeth by contempt one IESVS hath novv made al the Romane Emperours and Princes of the world to know him and hath giuen the seate of the Caesars to his poore seruants Peter his successors c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b inquaÌ„ c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8 3. c detuli sententiâ—â— Act. 9 3. Act. 9 20. ⸬ PenaÌ„ce often inculcated and vvorkes agreable to the same Act. 21 30. Myra ' ⸬ It may signifie the Ievves fast of the seuenth moneth SepteÌ„ber after vvhich the nauigation vvas perilous vvinter approching c names of vvindés c Graec. Clauda c a place of quicke sandes c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Paul saith S. Hierom had so many soules in the ship giuen him that is so many men saued for his sake and after he is vvith Christ shal he shut his mouth and not be able once to speake for them that haue beleeued in his Gospel Hiero. adu vigil Vvhereby he proueth that if â—od do much for the merits of Saincts in this life much more at their intercession prâ—â—r in heauen Gods prouideÌ„ce to the See of ROME Gods predestination and appointment taketh not away mans free vvil and endeuours 1 Cor. 9 2â— Philip. â— 18. ⸬ This iland novv Malta is the seate of the knightes of the Rhodes the inhabitaÌ„ts vvherof haue a special deuotion to S. Paul to whoÌ„ both the cheefe Church being the Bishops Seate is dedicated and the vvhole Iland as they count it consecrated Where the people shevv yet to straÌ„gers his prison and other memories of his miracles Melita c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 6 9. Mat. 13 14. Mr. 4 12. Lu. 8 10 ⸬ Here also as Maâ— 1â— it is plaine that they would not see northeare that their excecatioÌ„ is to be attributed to theÌ„ selues not to God See annota Io. 12 40. Io. 12 40 Ro. 11 8 Malta hath S. Paules blessing and grace vntil this day The. Fazellus de rebus Siculis decad â— li. 〈◊〉 1. Gods miraculous vertue in certaine countries and creatures by his Saincts 4 Reg. 2 19 S. Pauls chaines hâ—onoured The name of Sect is vvel giuen to al Heresies though the Christian religion at the first vvas falsely so called See the annot Rom. 16 15. Gal. 1. Tiberij 18 Nat. 〈◊〉 34 Asceâ— 1 Tiberij 19 Nat. 〈◊〉 35 Asceâ— 2 Tiberij 20 Nat. 〈◊〉 36 Asceâ— 3 Tiberij 29 Nat. 〈◊〉 39 Asceâ— 6 Claudij 2 Nat. 〈◊〉 44 Asceâ— 11 Claudij 9 Nat. 〈◊〉 52 Asceâ— 18 Neronis 〈◊〉 Nat. 〈◊〉 70 Asceâ— 37 Tiberij 18 Natiuit 34 Ascen 1 Tiberij 19 Natiuit 35 Ascen 2 Tiberij 22 Natiuit 38 Ascen 5 Claudij 9 Natiuit 52 Ascen 18 Neronis 2 Natiuit 58 Ascen 25 Neronis 14 Natiuit 70 Ascen 37 Genebr out of diuers authors Ruffi in expos Symb. Apost Ambr. â—er 38. Hiero. ep 61 c. 9. aduers erro Io. Hieros Euseb li 2. Eccl. hist c. 22. The doctrine of the Cath. Church concerning good vvorkes S. Paules doctrine concerning faith and good vvorkes 2. Pet. 3. Aug. de fide oper ca. 14. Et praef psal 31. Gal. 5. 1. Cor. 1â— 1. Tim. 3. 2. Pet. 3. Gal. 2. The argument of the Epistle to the Romanes * Epih. Haer. 42 Marcionis Aug. in Expos incho Ep. ad Rom. a 2. Cor. 5. b Ephes 2. The vvorkes of the Lavv. Rom. 1. Rom. 16. Rom. 6. Rom. 16. The church readeth S. Pauls epistles at Martins froÌ„ Sunday
part Of his Traditions c In the greeke Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2 21. ` churches The Epistle vpon Maundy Thursday a The Epistle vpon CORPVS Christi day Mat. 26 26. ⸬ The Apostles drift in al that he saith here of the SacrameÌ„t is against vnvvorthy receiuing as S. Augustine also noteth Ep. 11â— c. 3. and not to set out the vvhole order of ministratioÌ„ as the heretikes do ignoraÌ„tly imagine Mr. 14 22. Luc. 22 19. The Custome of the Church is a good answer against al vvranglers That heresies shal come and vvherfore Vvhat coÌ„moditie vve may make of heresies Agapae or suppers of charitie CoÌ„c Gang. can 11. Conc Loadic can 27. 28. Vvhether the Apostle meane by our Lords supper the B. Sacrament TraditioÌ„ vvithout vvriting Whether the catholikes or Protestants doe more imitate Christs institution of the B. Sacrament Al circunstaÌ„ces in our Sauiours action about the B. SacrameÌ„t neede not be imitated Io. 13 2. Luc. 9 16. The Protestants imitate not Christ in blessing the bread and vvine They imitate him not in vnleauened bread and mingling water with wine The vvordes of consecration to be said ouer the bread and vvine the vvhich the Protestants do not tract â—0 in Io. The Protestants haue taken away the B. Sacrament altogether The povver to consecrate giuen to Priests onely The SacrameÌ„t consisteth not in the receiuing Vvhy the Protestants call it the Communion Communion vvhich is a part of the MASSES what it signifieth li. 4. c. 14. de orthod fide Hovv Christs death is shewed by the B. Sacrament it self vvithout sermon or othervvise The vvicked receiue the body bloud The real presence is proued by the heinous offeÌ„se of vnvvorthy receiuing ConfessioÌ„ before receiuing the B. Sacrament Adoration of the B. Sacrament * See the Annot. The manifold honour and discerning of Christes body in the Cath. Church Mat. â— â— ep 118 c. 6. The Profane bread of the Protestants * Aug. de pec merit li. 2. c. 24. Ep. Iuda Holy bread Vnvvorthie receiuing Penance and satisfaction The Masse is agreable to the Apostles vse and tradition the Communion is not Aug. ep 118 c. 6. Aug. tract 84 in Io. Chrys ho. 〈◊〉 in Act. The 6. part As couching the Giftes of the Holy Ghost The Epistle vpon the 10 Sunday after Rentecost ⸬ Al these Giftes be those vvhich the lear nâ—ecall Gratias gratis datas vvhich be bestovved often euen vpon il liuers vvhich haue not the other graces of God whereby their persons should be grateful iust holy in his sight Ro. 12 4 Eph. 4 7. ⸬ A maruelous vnioÌ„ betwixt christ his Church a great coÌ„fort to al Catholikes being members therof that the church and he the head the body make be called one Christ Aug. de vnit Ec. ` one body Eph. 4 11. ⸬ S. Augustine ep 137 giueth the same reason vvhy miracles cures be done at the memories or bodies of some Saincts more then at others by the same Saincts in one place of their memories rather then at other places Zealous faith Vnitie Schisme The Epistle vpon the Sunday of Quinquagesme called Shrouesunday ⸬ This proueth that faith is nothing vvorth to saluatioÌ„ without vvorkes and that there may be true faith vvithout Charitie ⸬ By this text S. Augustine li. â—2 Ciu. c. 29 proueth that the Saints in heauen haue more perfect knovvledge of our affaires here then they had vvhen they liued here ⸬ Charitie is of al the three the greatest Hovv then doth onely saith being inferior to it saue iustifie and not Charitie Charitie False Mattyrs The 3 vertues theological Charitie is lost by mortâ—l sinne not faith ″ Much like to some fond Linguists of our time who thinke them selues better then a doctor of Diuinitie that is not a Linguist c By this word are meant al rude vnlearned men but specially the simple which vvere yet vncharistened as the Catechumens vvhich came in to those spiritual exercises as also infidels did at their pleasures c idiotae ` vvith tongues more theÌ„ you all Es 28 11 2. Tim. 2 12. Gen. 3 16. A paraphrastical exposition of this Chapter concerning vnknovven tongues Of vvhat spiritual exercise the Apostle speaketh The disorders in the same That S. Pauls place maketh nothing against the seruice in the saith toÌ„ge By strange tonges the Apostle meaneth not the latin Greeke or Hebrue S. Augustine our Apostle brought in the Seruice in the latin tongue The latin seruice one and the same in al countries and strange to none The seruice in vulgar toÌ„ge strange and barbarous to euery straÌ„ger Vvhether the seruice in vulgar tonges do more edifie See Annot 1. Cor. 10. 13. The vertue of the SacrameÌ„ts and Seruice consisteth not in the peoples vnderstaÌ„ding The people is to be taught the meaning of Sacraments ceremonies and are taught in al Catholike couÌ„tries Catholike people in euery countrie vnderstandeth euery ceremonie and can behaue them selues accordingly Aug. doct Chr. li. 2. c. 13. That he speaketh not of the Churches seruice is proued by inuincible in arguments The Apostle speaketh not of the peoples priuate praiers in latin as vpon primmars beades or othervvise Latin praiers translated or the people taught the coÌ„tents thereof The peoples deuotion nothing the lesse for praying in Latin Mat. 24. * Greg. li. 27. Moral c. 6. The seruice alvvaies in Latin through out the vvest Church It is not necessarie to vnderstand our praiers Hovv far is sufficient for the people to vnderstand Hovv the mind or vnderstaÌ„ding is edified 1 Cor. 13. 1 Cor. 11 16. A notable rule of S. Augustine Vvomen may haue any temporal Soueraintie but no Ecclesiastical function The 7 part Of the resurrection of the dead The Epistle vpoÌ„ the 11 SuÌ„day after Pentecost c This deliuerie in the latin greeke importeth tradition so by Tradition did the Apostles plant the Church in al truth before they vvrote any thing Es 53 8. Dan. 9 26. Ps 15 10 Ion. 2 2. Lu. 24. Act. 9 3 Conâ— borne out of time c tradidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ In him Gods grace is not void that worketh by his free vvil according to the motion and direction of the â—â—me grace ⸬ So may we say If the Cath. faith in al pointes be not true then our first Apostles vvere false vvitnesses then hath our Countrie beleeued in vaine al this while then are al our forefathers dead in their sinnes and perished Which presupposing Christ to be God vvere the greatest absurditie in the vvorld Col. 1 18 Ap. 1 5. Ro. 5 12. 1. Thes 4 15. Ps 109. 1. Ps 8 8. Esa 22 13. Menander ⸬ The glorie of the bodies of Saincts shal not be al alike but differeÌ„t in heauen according to mens merits ⸬ As to become spiritual doth not take away the substance of the body glorified no more vvhen Christes body is said to be in spiritual sort in the Sacrament doth
Gen. 1 26. The Epistle vpon the 5 Sunday after the Epiphanie Eph. 4 32. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie Eph. 5 22. 1. Pet. 3 7. Eph. 6 1. Eph. 6 5 Tit. 2. 9. 1. Pet. 2 18. ⸬ Retribution or revvard for good vvorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth rendering one for an other Deu. 10 17. Ro. 2 11. Gal. 2 6. Heretical and foolish translation Iustice an inherent qualitie in vs. Luc. 18 1 Eph. 6 18. 2. ⸬ S. Paul euer much desireth the praiers of the faithful whereby vve learne the great efficacie of them Thes 3 1 Eph. 5 15. Phile. 10. ⸬ He did not only pray but tooke other great paines to procure Gods grace for the Colossians perhaps by watching fasting and doing other penance of body that God would not suffer them to fall from their receiued faith to the secte of Simon Magus or the Iudaizing ChristiaÌ„s 2 Tim. 4 10. 11 The Epistle vpon the 6 Sunday after the Epiphanie ⸬ In this and the like places the Heretikes malitiously most falsely translate construe apply al things meaÌ„t of the HeatheÌ„ idols to the memories and images of Christ and his saincts namely the English Bibles of the yere 1562. 1577. See the AnnotatioÌ„ 1 Io. 5 21. Religious persons imitation of diuers holy men is the imitatioÌ„ of Christ him self c A notable example for Catholike preachers and passing comfortable wheÌ„ in the middes of persecutioÌ„s and reproches they preache sincerely to please God not men Act. 16 12. 23. ` milde Act. 20 34. 1. Cor. 4 12. 2. Thes 3 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ If the Apostle vvithout iniurie to god in right good sense call his scholers the ThessaloniaÌ„s his hope ioy glorie vvhy blaspheme the ProtestaÌ„ts the Cath. Church her childreÌ„ for terming our B. Ladie or other Sainctes their hope for the special consideÌ„ce they haue in their praiers Not only the vvritteÌ„ vvord is the vvord of God Act. 18 5. ⸬ Though letters or epistles in abseÌ„ce giue great comfort and confirmation in faith yet it is preaching in presence by vvhich the faith of Christ and true religion is alvvais both begunne and accomplished The Epistle vpon the 2 Sunday in Lent c Al Catholike Christians make one fraternitie or brotherhod Io. 13 34 15 17. Heb 13 1 ⸬ Christian men ought to procede and profite continually in good vvorkes and iustification The Epistle in a Masse for the dead vpon the day of the burial or deposition 1. Cor. 15 23. ⸬ He speaketh in the person of those that shal be aliue vvhen our Sauiour returneth to iudgement Mt. 24 31. 1. Cor. 13 52. The precepts of the Church Mt. 24 44. 2 Pet. 3 10 Apoc. 3 3 16 15. Esa 59 17. Eph. 6 17. ⸬ A christian mans vvhole armour is not faith only but al the three vertues here named b The Epistle vpoÌ„ the Imber Saturday in Lent Pro. 17 13. Ro. 12 1. Pet. 3 9. Luc. 18 1. c To desire eternal life of him that onely can giue it is to pray vvithout intermission but because that desire is ofteÌ„ by worldly cares cooled certaiÌ„e houres and times of vocal praier vvere appointed See S. Aug. ep 121 ad Probam Not rashly to credite euery spirit * Act. 1â— v. 11. * c. 2. v. 15. ⸬ Note that by constant and patient suffering of afflictioÌ„s for christ men are made vvorthie so the Greeke signifieth as the Aduersaries them selues traÌ„slate v. 11. of the crowne or kingdom of heauen and so do merite and deserue the same See Anno. Luc. 20 35. And the Apostle here saith that it is Gods iustice no lesse to repay glorie to the afflicted then to render punishmeÌ„t to them that afflict because of their contrarie deserts or merites c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thes 4 16. ⸬ Christ shal be glorified in his Saincts that is by the great and vnspeakable honour exaltatioÌ„ of them he shal be honoured as now he is the honour vvhich the Church doth to them not diminishing Christs glorie as the Aduersaries folishly preteÌ„d but excedingly augmenting the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle in the Imber Saturday of Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Hovv then can the Pope be Antichrist as the Heretikes fondly blaspheme vvho is so far from being exalted aboue God that he praieth most humbly not onely to christ but also to his B. mother and al his Saincts Es 11 4. ⸬ Deus miâ—â—et saith S. Aug. li. 20. de Ci. c. 19. quia Deus Diabosum sacere ista permittet God wil send because God wil 〈◊〉 the Diuel to do these things Whereby vve may take a general rule that Gods action or working in such things is his permissioÌ„ See Annot. Ro. 1 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This vvord of exhorting implieth in it comfort and consolation as 2. Cor. 1. v. 4. 6. The day of iudgment vncertaine and to be left to Gods secretes Two special signes before the later day a general apostasie and the comming of Antichrist Caluin in hunc locuÌ„ The heretikes interpretatioÌ„ of this apostasie their coÌ„deÌ„ning of the fathers There can be no apostasie of the visible Churche from God * Dialog adu Lucifer c. 6. 1 Io. 2 v. 18. It is very like the Apostle speaketh of a great apostasie froÌ„ the See of Rome and from most articles of the Catho faith li. 2. cont lit Petil. c. 51. The wonderful prouideÌ„ce of God in preseruing the See of Rome more then al other states notwithstanding manifold dangers and scandals Many Antichrists as fore runners of the great Antichrist The great Antichrist shal be one special and notorious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in hoc cap. The Caluinistes place Antichrist in the See of Rome in S. Paules daies They make S. Leo S. Gregorie great furtherers of Antichristes pride Against D. Sanders rocke pag. 248. pag. 278. Iuel Antichrist shal suffer no worship or adoration but of him self only therfore the Pope can not be Antichrist Dan. â— 6. In vvhat temple Antichrist shal sitte Dan. 9. Mat. 24. 1 Mach. 1. The abomination of desolation consisteth cheefely in abolishing the sacrifice of the altar Hovv Antichrist shal sit in the Church Bezaâ— Neither Antichrist nor his precursors are meÌ„bers of the Church * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist by interpretatioÌ„ One against Christ why so called Protestants Caluinists the neere foreruÌ„ners of Antichrist S. Augustins humilitie in interpreting the scriptures The mysterie of iniquitie is the couert working of heretikes toward the manifest reuelation of Antichrist himself What kinde of men shal folow Antichrist * See S. Dâ—nyâ— Arcopag Ec. Hier. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation Traditions vnvvritten * â— Cor. 11 2. Thes 3. Their authoritie
trāslatiō to mainteine Caluins horrible blasphemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flac. Illyr vpon this place Caluins blasphemie that Christ suffered hel paines vpō the crosse and that his death othervvise were insufficient Christ yelding vp the Ghost accomplished our redemption Io. 19. 30 Christs Passiō sufficient for al but profitable to them only vvhich obey not by faith only but by doing as he and his Church commaund The Apostle omitteth to speake of the B. Sacrament as a mysterie then to deepe for the Ievves capacitie Heb. 10 26. ⸬ It is euident by these vvordes against the Nouatians and the Caluinists that S. Paul meant not precisely that they had done or could do any such sinne vvhereby they should be put out of all hope of saluation and be sure of damnation◠during their life Gen. 22 16. The Apostles forme of Catechisme and the poīts therof The Nouatians as al Heretikes made Scripture the groūd of their heresie * Ambr. de poenit li. 2. c. 2. Other places make no more for the Protestants then this doth for Nouatus Caluins heresie vpon this place vvorse then the Nouatians Ambr. loco cit in ep ad Heb. Chry. ho. 9 in c. 6 ad Hebr. The fathers exposition of this place The Sacramēt of penance is ready for al sinners vvhatsoeuer Hiero. ep 8 ad Demetriad c. 6. Gods iustice in revvarding meritorious vvorkes Gen. 14 18. ⸬ When the fathers catholike expositours pike out allegories and mysteries out of the names of mē the Protestāts not endued vvith the Spirit vvherby the scriptures vvere giuē deride their holy labours in the search of the same but the Apostle findeth high mysterie in the very names of persons and places as you see Nu. 18 21. Deu. 18 1. Ios 14 4. ⸬ The tithes giuen to Melchisedech were not giuē as to a mere mortal mā as al of the tribe of Leui Aarons order were but as to one representing the Sonne of God vvho now liueth and reigneth and holdeth his priesthod the functions therof for euer ` Priesthod Ps 109 4. Ps 10◠4. The Epistle for a Cōfessor that is a Bishop ` them that goe ⸬ Christ according to his humane nature praieth for vs continually representeth his former passion and merites to God the Father Leu. 9 7. 16 6. The resemblāce of Melchisedec to Christ in many points By the sundrie excellencies of Melchisedeck◠Priesthod is proued the excellēcie of the Priesthod sacrifice of the nevv Testament He receiued tithes of Abrahā consequently of Leui Aarō Tithes He blessed Abraham Blessing a great preeminēce specially in Priests The ful accomplishment of mans redēption vvas not by Aarons but by Melchisedecks Priesthod The Apostle to consute the Ievves false persuasion of Aarons Priesthod and sacrifices speaketh altogether of the sacrifice of the Crosse No lavvful state of people vvith out an external Priesthod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 External Priesthod necessarie for the nevv Testament External sacrifice also necessarie for the same The translation of the old Priesthod sacrifices must needes be into the said Priesthod and sacrifice of the Church Hovv Christ is a Priest for eues Christs eternal Priesthod consisteth in the perpetual sacrifice of his body bloud in the Church The Protestāts cauilling vpon particles agaīst Melchisedecks sacrifice Priesthod directly against the Apostle Christs eternal Priesthod and sacrifice in the Church is proued out of the fathers Ep. 126. * That is from Adā to the end of the vvorld represented by sacrifice The old commaundement and the new Maundy thursday vvhy so called The introduction of a new Priesthod The eternitie of the new Priesthod confirmed by the fathers othe Christs passion By the comparison of many priests one is not meant that there is but one Priest of the new Testament Esa c. 61. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning is that the absolute sacrifice of eternal redēption could not be done by those many Aaronical priests but by one onely Christ Iesus vvho liueth a Priest for euer hath no successor and as cheefe priest worketh and concurreth vvith al Priests in their priestly functions ⸬ Christ liuing and reigning in heauē continueth his priestly functiō stil and is minister not of Moyses Sancta tabernacle but of his ovvne body bloud vvhich be the true holies and tabernacle not formed by mā but by Gods ovvne hand c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo 25 9. 40. ⸬ The promises and effectes of the Law were temporal but the promises and effectes of Christes Sacraments in the Church be eternal Hier. 31 31. Christs priesthod sacrifice is external not spiritual only * Beza in schol Test Gracolat in c. 7 Heb. num 8. How Christes body is made fit to be sacrificed and eaten perpetually Kingdom of heauen and heauēly things spokē of the Church Grace the effect of the new Testament The new Testamēt or couenant betwene God man Luc. 〈◊〉 Scriptures abused for phātastical inspirations Act. 2. Io. 14. ◠12. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exo. 25. 26 1. 36. The Epistle vpon Imber saturday in Septemb. 3 Reg. 8. 2 Par. 5. Exo. 25 22. Exo 30 10. Leu. 16 2. 30. ⸬ The vvay to heauē vvas not open before Christs passion therfore the Patriarches and good men of the old Testament vvere in some other place of rest vntil then c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Al things done in the old Testament and priesthod were figures of Christes actions b The Epistle vpon Passion Sunday Leu. 9 8 16 6. 14 Nu. 19. ` shal ` cleanse Gal. 3 15 ⸬ Here we may learne that the Scriptures conteine not al necessarie tites or truthes whē neither the place to which the Apostle alludeth nor any other mentioneth half these ceremonies but he had them by tradition Exo. 24. 8. c By this word vvhich signifieth to emptie or draw out euen to the botom is declared the plentiful and perfect redēption of sinne by Christ c ad exhaurienda peccata Relikes They cōtinue vvithout putrefaction The holy CROSSE The sepulchres of Christ and his Saincts ep 17. c. 5. Images in Salomons temple commaunded by God Sacrifice not taken avvay by the nevv Testament but changed into a better One only sacrifice on the Crosse the redēption of the vvorld and one onely Priest Christ the redeemes thereof Li. de Sp. lit c. 11. The Apostles disputatiō being only against the errour of the Iewes cōcerning their sacrifices and priests the Protestants applying it against the sacrifice of the Masse priestes of the new Testament Caluins argumēt against the sacrifice of the altar maketh no lesse against the sacrifices of the old Lavv. The correspondēce of vvordes in dedicating both Testamēts proueth the real presence of bloud in the Chalice In the old Testament vvere figures of the novv in the nevv is resemblance of the heauenly state Christ once offered in blouddy sort but vnblouddily
of Galilee savv tvvo brethren Simon vvho is called Peter his brother casting a nette into the sea for they vvere fishers ✠verse 19 he sayth to them Come ye after me and I vvil make you to be fishers of men ✠verse 20 But they incontinent leauing the nettes folovved him ✠verse 21 And going forvvard from thence he savv * other tvvo brethren Iames of Zebedee Iohn his brother in a shippe vvith Zebedee their father repayring their nettes and he called them ✠verse 22 And they furthvvith left their nettes father and folovved him ⊢ ✠verse 23 And IESVS vvent round about all Galilee teaching in their Synagogs preaching the Gospel of the Kingdome and ″healing euery maladie and euery infirmitie in the people ✠verse 24 And the bruite of him vvent into al Syria and they presented to him al that vvere il at ease diuersly taken vvith diseases and torments and such as vvere possest and lunatikes and sicke of the palsey and he cured them ✠verse 25 And much people folovved him from Galilee and Decapolis and Hierusalem and from beyond Iordan ANNOTATIONS CHAP. IIII. 1. Desert As Iohn the Baptist so our Sauiour by going into the desert and there liuing in contemplation euen among brute beasts and subiect to the assaults of the Diuel for our sinnes geueth a warrant and example to such holy men as haue liued in wildernesse for penance and contemplation called Eremites 2. Fasted fourtis daies Elias and Moyses saith S. Hierom by the fast of 40 daies were filled with the familiaritie of God and our Lord him self in the wildernesse fasted as many to leaue vnto vs the solemne daies of fast that is Lent Hiero. in c. 58 Esa S. Augustine also hath the very like wordes ep 119. And generally al the ancient fathers that by occasion or of purpose speake of the Lent-fast make it not onely an imitation of our Sauiours fast but also an Apostolicall tradition and of necessitie to be kept Contemâ—e not Lent saith S. Ignatius for it conteineth the imitation of our Lordes conuersation And S. Ambrose saith plainely that it was not ordained by men but consecrated by God nor inuented by any earthly cogitation but commaunded by the heauenly Maiestie And againe that it is sinne not to fast al the Lent S. Hieroms wordes also be most plaine We saith he fast fourtie daies or make one Lent in a yere according to the tradition of the Apostles in time conuenient This time most conuenient is as S. Augustine saith ep 119 immediatly before Easter thereby to communicate with our Sauiours Passion and as other writers do adde thereby to come the better prepared and more worthily to the great solemnitie of Christes Resurrection beside many other goodly reasons in the ancient fathers which for breuitie we omitte See good Christian Reader 12 notable sermons of S. Leo the Great de Quadragesiâ—â— of Lent namely Ser. 6 and 9. Where he calleth it the Apostles ordinance by the doctrine of the Holy Ghost See S. Ambrose from the 23 sermon forward in S. Bernard 7 sermons and in many other fathers the like Last of al note well the saying of S. Augustine who affirmeth that by due obseruation thereof the wicked be separated from the good infidels from Christians Heretikes from faithful Catholikes 6. It is written Heretikes alleage scriptures as here the Deuil doeth in the false sense the Churche vseth them as Christ doeth in the true sense and to consute their falsehood Aug. cont lit Petil. li. â— c. 〈◊〉 10. 7. 11. Him only serue It was not sayd sayth S. Augustine The Lord thy God only shalt thou â—dore as it was said Him onely shalt thou serue in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. sup Gen. 9. 61. Wherevpon the Catholike Churche hath alwayes vsed this most true and necessarie distinction that there is an honour dew to God only which to giue vnto any creature were Idolatrie and there is an honour dew to creatures also according to their dignitie as to Saints holy things and holy place See Euseb Hist Ec. li. 4. c. 14. S. Hierom. cont Vigil ep 53. Aug. li. 10. Ciâ—it c. 1. li. 1 Trin. c. 6. Conâ— Nic. 2. Damase li. 1. de Imag. Bed in 4. Luc. 17. Doe penance That penance is necessarie also before baptisme for such as be of age as Iohns so our Sauiours preaching declareth both beginning with penance 23. Healing euery maladie Christ saith S. Augustine by miracles gat authoritie by authoritie found credit by credit drew together a multitude by a multitude obteyned antiquitie by antiquitie fortified a Religion which nor only the most fond new rysing of Heretikes vsing deceitful wiles but neither the drowsie old errour of the very Heathen with violence setting agaynst it might in any part shake and cast downe Aug. de vtil cred c. 14. CHAP. V. First 3 he promiseth rewardes 13 and he layeth before the Apostles their office 17 Secondly he protesteth vnto vs that we must keepe the commaundements and that more exactly then the Scribes and Pharisees whose iustice weas counted most perâ—ite but yet that it was vnsufficient he sheweth in the precepts of 21 Murder â—7 Aduoutrie â—1 Diuorce 〈◊〉 Swearing 38 Reuenge 42 Vsurie 43 Enemies verse 1 AND seeing the multitudes he * vvent vp into a mountaine and vvhen he vvas set his Disciples came vnto him ✠verse 2 and opening his mouth he taught them saying ✠verse 3 Blessed are the poore in Spirit for theirs is the Kingdom of heauen ✠verse 4 Blessed are the meeke for they shal possesse the land ✠verse 5 Blessed are they that mourne for they shal be comforted ✠verse 6 Blessed are they that hunger thirst after iustice for they shal haue their fil ✠verse 7 Blessed are the merciful for they shal obtayne mercie ✠verse 8 Blessed are the cleane of hart for they shal see God ✠verse 9 Blessed are the peace-makers for they shal be called the children of God ✠verse 10 Blessed are they that suffer persecution ″ for iustice for theirs is the Kingdom of heauen ✠verse 11 Blessed are ye vvhen they shal reuile you and persecute you speake al that naught is agaynst you vntruely for my sake ✠verse 12 be glad reioyce for your″ revvard is very great in heauen ⊢ For so they persecuted the Prophets that vvere before you ✠verse 13 You are the * salt of the earth ✠verse 14 But if the salt leese his vertue vvherevvith shal it be salted It is good for nothing any more but to be cast forth and to be troden of men ✠verse 15 You are the ″ light of the vvorld A citie cannot be hid situated on a mountaine ✠verse 16 Neither do men light a * candel and put it vnder a bushel but vpon a caÌ„dlesticke that it may shine to al that are in
through dry places seeking rest and findeth not ✠verse 44 Then he saith I vvil returne into my house vvhence I came out And coming he findeth it vacant svvept vvith besoms and trimmed ✠verse 45 Then goeth he and taketh vvith him seuen other spirites more vvicked then him self and they enter in and dvvel there and * the last of that man be made vvorse then the first So shal it be also to this vvicked generation ✠verse 46 As he vvas yet speaking to the multitudes * behold his mother and his brethren stoode vvithout seeking to speake to him ✠verse 47 And one said vnto him Behold thy mother and thy brethren stand without seeking thee ✠verse 48 But he ansvvering him that told him said ″ Who is my mother and vvho are my brethren ✠verse 49 And stretching forth his hand vpon his Disciples he said Behold my mother and my brethren ✠verse 50 For vvhosoeuer shal doe the vvil of my father that is in heauen he is my brother and sister and mother ⊢ ANNOTATIONS CHAP. XII 24. In Beelzebub The like blasphemie agaynst the Holy Ghost is to attribute the miracles done by Saincts either dead or aliue to the Diuel 30. Not with me They that are indifferent to al religions commonly and fitly called Neuters â—oyning them selues to neither part let them marke these wordes wel and they shal see that Christ accoumpted al them to be agaynst him and his Church that are not plainely and flatly with him and it 30. Gathereth not with me He speaketh not only of his owne person but of al to whom he hath committed the gouernement of his Church and specially of the cheefe Pastours succeeding Peter in the gouernement of the whole As S. Hierom writing to Damasus Pope of Rome applieth these words vnto him saying of al Heretikes He that gathereth not with thee scattereth that is to say He that is not with Christ is with Antichrist 31. The blasphemie of the Spirit He meaneth not that there is any sinne so great which God wil not forgiue or whereof a man may not repeÌ„t in this life as some Heretikes at this day affirme but that some heinous sinnes as namely this blasphemie of the Iewes against the euâ—dent workes of the Holy Ghost and likewise Archeheretikes who wilfully resist the knoweÌ„ truth and workes of the Holy Ghost in Gods Church are hardly forgeuen and seldom haue such men grace to repent Otherwise among al the sinnes agaynst the Holy Ghost which are commonly reckened sixe one only shal neuer be forgiuen that is dying without repentance wilfully called Final impenitence Which sinne he committeth that dieth with contempt of the Sacrament of Penance obstinatly refusing absolution by the Churches ministerie as S. Augustine plainely declareth in these wordes Whosoeuer he be that beleueth not mans sinnes to be remitted in Gods Church and therfore despiseth the bountifulnes of God in so mighty a worke if he in that obstinat minde continue tll his liues end he is guilty of sinne against the Holy Ghost in which Holy Ghost Christ remitteth sinnes Enchir. 83. Ep. 50 in fine 32. Sonne of man The Iewes in their wordes sinned against the sonne of man when they reprehended those things which he did as a man to witte calling him therfore a glutton a great drinker of wine a freend of the Publicans and taking offense because he kept company with sinnes brake the Sabboth and such like and this sinne might more easely be forgiuen them because they iudged of him as they would haue done of any other man but they sinned and blasphemed against the Holy Ghost called here the finger of God whereby he wrought miracles when of malice they attributed the euident workes of God in casting our diuels to the diuel him self and this sinne shal not be remitted because it shal hardly be remitted as we see by the plague of their posteritie vntil this day 3â— Nor in the world to come S. Augustine and other Holy Doctors gather herevpon that some sinnes may be remitted in the next life and consequently prooue Purgatorie thereby De Ciuit. Dei li. 21 c. 18. D. Gregor Dial. li. 4 c. 39. 36. Idle word If of euery idle word we must make accoumpt before God in iudgement and yet shal not for euery such word be damned euerlastingly then there must needes be some temporal punishment in the next life 4â— Who is my mother The dutiful affection toward our parents and kinsfolke is not blamed but the inordinate loue of them to the hinderance of our seruice and duty toward God Vpon this place some old Heretikes denied Christ to haue any mother Aug. li. de Fid. Symb. c. 4. Neither euer was there any heresie so absurd but it would seeme to haue Scripture for it CHAP. XIII Speaking in parables as the Scripture foretold of him and as meete vvas for the reprobate Ievves he shevveth by the parable of the Sovver that in the labours of his Church three partes of foure do perishe through the fault of the hearers 24 and yet by the parable of good seede and cockle as also of the Nettâ— that his seruantâ— must not for al that neuer vvhile the vvorld lasteth make any Schisme or Separation 31 And by parables of the litle mustard seede and leauen that notvvithstanding the three parts perishing and ouersovving of cockles yet that fourth part of the good seede shal spreade ouer al the vvorld 44 And vvithal vvhat a treasure and pearle it is 53 After al vvhich yet his ovvne countrie vvil not honour him verse 1 THE same day IESVS going out of the house sate by the sea side ✠verse 2 And * great multitudes vvere gathered together vnto him in so much that he vvent vp into a boate sate and al the multitude stoode in the shore ✠verse 3 and he spake to them many things in parablesh saying Behold the sovver vvent forth to sovv ✠verse 4 And vvhiles he sovveth some fell by the vvay side and the foules of the aire did come and eate it ✠verse 5 Othersome also fell vpon rockie places where they had not much earth and they shot vp in continent because they had not deepenes of earth ✠verse 6 and after the sunne vvas vp they parched and because they had not roote they vvithered ✠verse 7 And other fell among thornes and the thornes grevve and choked them ✠verse 8 And othersome fell vpon good ground and they yelded fruite the ″ one an hundred-fold the other threescore and an other thirtie ✠verse 9 He that hath eares to heare let him heare ✠verse 10 And his Disciples came and said to him Why speakest thou to them in parables ✠verse 11 Who ansvvered and said vnto them Because ″ to you it is giuen to knovv the mysteries of the kingdom of heauen but to them it is not giuen ✠verse 12 For he that hath to him
shal be giuen and he shal abound but he that hath not from him shal be taken avvay that also vvhich he hath ✠verse 13 Therfore in parables I speake to them because seeing they see not and hearing they heare not neither do they vnderstand ✠verse 14 and the prophecie of Esay is fulfilled in them vvhich saith With hearing shal you heare and you shal not vnderstand and seeing shal you see and you shal not see ✠verse 15 For the hart of this people is vvaxed grosse and vvith their eares they haue heauily heard and their eies ″ they haue shut lest at any time they may see with their eies and heare with their eares and vnderstand vvith their hart and be conuerted and I may heale them ✠verse 16 But blessed are your eyes because they doe see and your eares because they doe heare ✠verse 17 For amen I say to you that * many Prophets and iust men haue desired to see the things that you see and haue not seen them and to heare the things that you heare and haue not heard them ✠verse 18 Heare you therfore the parable of the sovver ✠verse 19 Euery one that heareth the vvord of the kingdom and vnderstand not there cometh the vvicked one and catcheth avvay that vvhich vvas sovven in his hart this is he that vvas sovven by the vvay side ✠verse 20 And he that vvas sovven vpon rockie placesh this is he that heareth the vvord and incōtinent receiueth it vvith ioy ✠verse 21 yet hath he not roote in him self but is for a time and vvhen there falleth tribulation and persecution for the vvord he is by and by scandalized ✠verse 22 And he that vvas sovven among thornes this is he that heareth the vvord and the carefulnes of this vvorld and the deceitfulnes of riches choketh vp the vvord and he becometh fruitles ✠verse 23 But he that vvas sovven vpon good ground this is he that heareth the vvord and vnderstandeth and bringeth fruite and yeldeth some an hundred-fold and an other threescore and an other thirtie ✠verse 24 An other parable he proposed to them saying The kingdom of heauen is resembled to a man that sovved good seede in his field ✠verse 25 But vvhen men vvere a sleepe his enemy came and ouersovved cockle among the vvheate and vvent his vvay ✠verse 26 And vvhen the blade vvas shot vp and had brought forth fruite then appeared also the cockle ✠verse 27 And the seruants of the goodman of the house comming said to him Sir didst thou not sovv good seede in thy field Whence then hath it cockle ✠verse 28 And he said to them The enemy man hath done this And the seruants said to him Wilt thou vve goe and gather it vp ✠verse 29 And he said No ″ lest perhaps gathering vp the cockle you may roote vp the vvheate also together vvith it ✠verse 30 Suffer both to grovv vntil the haruest and in the time of haruest I vvil say to the reapers Gather vp first the cockle and binde it into bundels to burne but the vvheate gather ye into my barne ⊢ ✠verse 31 An other parable he proposed vnto them saying * The kingdom of heauen is like to a mustard-seede vvhich a man tooke and sovved in his field ✠verse 32 Which is the ″ least surely of al seedes but vvhen it is grovven it is greater then al herbes and is made a tree so that the soules of the aire come and dvvel in the branches thereof ✠verse 33 An other parable he spake to them The kingdom of heauen is like to leauen vvhich a vvoman tooke and hid in three measures of meale vntil the vvhole vvas leauened ✠verse 34 Al these things IESVS spake in parables to the multitudes and vvithout parables he did not speake to them ✠verse 35 that it might be fulfilled vvhich vvas spoken by the Prophet saying I wil open my mouth in parables I wil vtter things hidden from the foundation of the vvorld ⊢ ✠verse 36 Then hauing dimissed the multitudes he came into the house and his Disciples came vnto him saying Expound vs the parable of the cockle of the field ✠verse 37 Who made ansvver and said to them He that soweth the good seede is the Sonne of man ✠verse 38 And the field is the vvorld And the good seede these are the childrē of the kingdom And the cockle are the children of the vvicked one ✠verse 39 And the enemie that sovved them is the deuil But the haruest is the ende of the vvorld And the reapers are the Angels ✠verse 40 Euen as cockle therfore is gathered vp and burnt vvith fire so shal it be in the ende of the vvorld ✠verse 41 The Sonne of man shal send his Angels and they shal gather out of his kingdom al scandals and them that vvorke iniquitie ✠verse 42 and shal cast them into the furnace of fire There shal be vveeping and gnashing of teeth ✠verse 43 Then shal the iust shine as the sunne in the kingdom of their father He that hath eares to heare let him heare ✠verse 44 The kingdom of heauen is like a treasure hidden in a field vvich a man hauing found did hide it and for ioy thereof goeth and selleth al that he hath and byeth that field ✠verse 45 Againe the kingdom of heauen is like to a marchant man seeking good pearles ✠verse 46 And hauing found one precious pearle he vvent his vvay and sold al that he had and bought it ✠verse 47 Againe the kingdom of heauen is like to a nette cast into the sea and gathering together of al kind of fishes ✠verse 48 Which vvhen it vvas filled dravving it forth and sitting by the shore they chose out the good into vessels but the bad they did cast out ✠verse 49 So shal it be in the consummation of the vvorld The Angels shal goe forth and shal separate the euil from among the iust ✠verse 50 and shal cast them into the furnace of fire there shal be vveeping and gnashing of teeth ✠verse 51 Haue ye vnderstoode al these things They say to him Yea. ✠verse 52 He said vnto them Therefore euery Scribe instructed in the kingdom of heauen is like to a man that is an housholder vvhich bringeth forth out of his treasure nevv things and old ⊢ ✠verse 53 And it came to passe vvhen IESVS had ended these parables he passed from thence ✠verse 54 And * coming into his ovvne countrie he taught them in their synagogues so that they marueled and said Hovv came this fellovv by this vvisedom and vertues ✠verse 55 Is not this the ″ carpenters sonne Is not his mother called MARIE and his brethren Iames and Ioseph and Simon and Iude ✠verse 56 and his sisters are they not al vvith vs Whence therefore hath he al these
these things vvas stroken sad because he vvas very riche ✠verse 24 And IESVS seeing him stroken sad said Hovv hardly shal they that haue money enter into the kingdom of God ✠verse 25 For it is easier for a camel to passe through the eie of a nedle then for a riche man to enter into the kingdom of God ✠verse 26 And they that heard said And vvho can be saued ✠verse 27 He said to them The things that are impossible vvith men are possible vvith God ✠verse 28 And Peter said Loe vve haue left al things and haue folovved thee ✠verse 29 Vvho said to them Amen I say to you There is no man that hath leaft house or parents or brethren or vvife or children for the kingdom of God ✠verse 30 and shal not receiue much more in this time and in the vvorld to come life euerlasting ✠verse 31 * And IESVS tooke the Tvvelue and said to them Behold vve goe vp to Hierusalem and al things shal be consummate vvhich vvere vvritten by the Prophets of the sonne of man ✠verse 32 For he shal be deliuered to the Gentiles and shal be mocked and scourged and spit vpon ✠verse 33 and after they haue scourged him they vvil kil him and the third day he shal rise againe ✠verse 34 And they vnderstoode none of these things and this vvord vvas hid from them and they vnderstoode not the things that vvere said ✠verse 35 And it came to passe vvhen he drevv nigh to Iericho a certaine blinde man sate by the vvay begging ✠verse 36 And vvhen he heard the multitude passing by he asked what this should be ✠verse 37 And they told him that IESVS of Nazareth passed by ✠verse 38 And he cried saying IESVS sonne of Dauid haue mercie vpon me ✠verse 39 And they that vvent before rebuked him that he should hold his peace But he cried much more Sonne of Dauid haue mercie vpon me ✠verse 40 And IESVS standing commaunded him to be brought vnto him And vvhen he vvas come neere he asked him ✠verse 41 saying Vvhat vvilt thou that I doe to thee but he said Lord that I may see ✠verse 42 And IESVS said to him Do thou see thy faith hath made thee vvhole ✠verse 43 And forthvvith he savv and folovved him magnifying God And al the people as they savv it gaue praise to God ⊢ ANNOTATIONS CHAP. XVIII 8. Shal he finde faith The Luciferians and Donatists vsed this place to excuse their fall from the Church as our Aduersaries novv doe saying that it vvas decaied in faith vvhen they forsooke it To vvhom vve answer as S. Hierom and S. Augustin answered them that Christ saith not that there should be no faith leaft in earth but by this maner of speache the insinuateth that at the later day in the great persecution of Antichrist faith should be more rare and the faithful among so many wicked not so notorious specially that perfect faith containing deuotion trust and affection toward God which our Maister so praised in certaine vpon whom he wrought miracles and by force vvhereof mountaines might be moued vvhich is rare euen vvhen the Church florisheth most CHAP. XIX In Ieriche he lodgeth in the house of Zachaus a Publicane and against the murmuring Iewes openeth the reasons of his so doing 11 He shevveth that the last day should not be yet 15 and whas then in the iudgement he vvil doe both to vs of his Church as vvel good as bad 47 and also to the reprobate Ievves 29 Being nevv come to the place of his Passion he entreth vveeping and foretelling the destruction of blinde Hierusalem vvhich triumph as their Christ 4◠He shevveth his zeale for the house of God and teacheth therein euery day 47 The rulers would destroy him but for feare of the people verse 1 AND entring in he vvalked through Iericho ✠verse 2 And behold a man named Zachaeus and this vvas a Prince of the Publicans and he riche ✠verse 3 And he sought to see IESVS vvhat he vvas and he could not for the multitude because he vvas litle of stature ✠verse 4 And running before he ″ vvent vp into a sycomore tree that he might see him because he vvas to passe by it ✠verse 5 And vvhen he vvas come to the place IESVS looking vp savv him and said to him Zachaeus come dovvne in hast because this day I must abide in thy house ✠verse 6 And he in hast came dovvne and receiued him reioycing ✠verse 7 And vvhen al savv it they murmured saying that he turned in to a man that vvas a sinner ✠verse 8 But Zachaeus standing said to our Lord Behold the halfe of my goods Lord I giue to the poore and if I haue defrauded any man of any thing ″ I restore fourefold ✠verse 9 IESVS said to him That this day saluation is made to this house because that he also is the sonne of Abraham ✠verse 10 * For the Sonne of man is come to seeke and to saue that vvhich vvas lost ⊢ ✠verse 11 They hearing these things he added and spake a parable for that he was nigh to Hierusalem and because they thought that forthvvith the kingdom of God should be manifested ✠verse 12 He said therfore * A certaine noble man vvent into a farre countrie to take to him self a kingdom and to returne ✠verse 13 And calling his ten seruants he gaue them ten poundes and said to them Occupie til I come ✠verse 14 And his citizens hated him and they sent a legacie after him saying Vve vvil not haue this man reigne ouer vs. ✠verse 15 And it came to passe after he returned hauing receiued his kingdom and he commaunded his seruants to be called to vvhom he gaue the money that he might knovv how much euery mā had gained by occupying ✠verse 16 And the first came saying Lord thy pound hath gotten ten poundes ✠verse 17 And he said to him Vvel fare thee good seruant because thou hast been faithful in a litle thou shalt haue povver ouer ten cities ✠verse 18 And the second came saying Lord thy pound hath made fiue poundes ✠verse 19 And he said to him And be thou ouer fiue cities ✠verse 20 And an other came saying Lord loe here thy pound vvhich I haue had laid vp in a napkin ✠verse 21 for I feared thee because thou art an austêre man thou takest vp that thou didst not set dovvne and thou reapest that vvhich thou didst not sovv ✠verse 22 He saith to him By thine ovvne mouth I iudge thee naughtie seruant Thou didst knovv that I am an austere man taking vp that I set not dovvne and reaping that vvhich I sovved not ✠verse 23 and vvhy didst thou not giue my money to the banke and I comming might certes vvith vsurie haue
The Gospel on the Imber Saturday in Sept. ⸬ The figtree vvith only leaues no fruite is the Iewes synagogue euery other people or persoÌ„ which hath faith and faire wordes and no good workes Mt. 13 31. Mr. 4 30. ⸬ See Annota Matth. 13 31. Mt. 13 33. Mt. 7 13 ⸬ Christians in their liues must seeke the strait way but in religion the ancient common way ⸬ The Gentils comming into Gods fauour later are preferred before the Iewes which were first c Non capit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mt. 23 37. ⸬ The Iewes lost their preeminence by their owne free will not by Gods causing who ceased not to call and crie vpon them and they would not heare Whereby free will is plainly proued Some punished for example Nu. 16. 2 Mach. 3 Act. 5. Diseases not natural Penance Schisme Cont. lit Petil. li. 2 c. 55. The Gospel vpoÌ„ the 16 SuÌ„day after Pentecost ⸬ Reward for charitable deedes and that they may be done for reward against our Aduersaries The Gospel vpoÌ„ the 2 Sunday after Pentecost ⸬ Worldlines wealth and voluptuousnes are the things that specially hinder men from God The Gospel for a Martyr that is a Bishop And for S. Basil Iun. 14. Mt. 10 37. ⸬ No creature so deere vnto vs vvhich vve must not hate or forsake if it hinder vs and in that respect that it hindereth vs from Christ or his Church our Saluation ⸬ He that is a right Christian man must make his account that if he be put to it as he often may be in times of persecution he must renouÌ„ce al that euer he hath rather then forsake the Catholike faith Mt. 5 13. Mar. 9 50. Free-vvil ep 50 paâ—lo post princip ep 204. li. 1 cont ep Gaudent 6. 25. Heretikes may by penal lawes be coÌ„pelled to the Catholike faith The Gospel vpoÌ„ the 3 Sunday after Pentecost ⸬ This man is our Sauiour Christ whose care trauaile in serching reducing sinners to repentaÌ„ce al spiritual men specially should folow Mat. 18 12. ⸬ This vvoman is the catholike Church vvho also coÌ„tinually seeketh her lost children The Gospel vpoÌ„ Saturday in the 2 weeke of Lent The prodigal sonne is a paâ—ble both of the Gentils conuersion also of euery dissolute sinner peniteÌ„tly returning to God ⸬ Gods wonderful and tender mercie toward penitent sinners Ioy in heauen for euery penitent The Angels and Saincts knovv our hartes Mt. 22 14. The B. SacrameÌ„t and Sacrifice of the Altar The Gospel vpoÌ„ the 8 SuÌ„day after Pentecost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ MaÌ„mon saith S. Hierom q. 6. ad Algas in the Syriake tongue signifieth riches Mammon of iniquitie because they are often il gotten or il bestowed or occasion of euil or at the least worldly false not the true heaueÌ„ly riches Mat. 6 24. Mat. 11 12. Mat. 5 18. Mat. 5 31. 19 9. Mar. 10 11. 1. Cor. 7 11. The Gospel vpoÌ„ Thursday in the 2 weeke of LeÌ„t ⸬ Lazarus in Abrahams bosome and rest but both in hel and not in the kingdom of heauen before Christ Hiero. ep 3. Epitaph Nepot ⸬ To be in continual pleasures ease wealth peace and prosperlty in this world is perilous a signe of paines in the next S. Hiero. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a horrible distance ⸬ AbrahaÌ„ had knowledge of things in earth which were not in his time as that they had Moyses and the Prophets bookes which he neuer saw August de cura pro mor. c. 14. Good vvorkes Tob. 12 9. Mat. 25. Almes meritorious The Saincts do pray for vs. Mariage after diuorce vnlavvfull Vnmerciful riche men Abrahams bosome Limbus patruÌ„ Zach. 9 11. Esa 42 7. * Aug. in Ps 85. Ep. 99. Christ desceÌ„ded into Hel and deliuered the fathers Purgatorie Aug. ep 99. Saincts do heare our praiers and haue care of vs. Gen. 32. Calu. li. 3 Caluins blasphemie Iustit c. 22 sect 24. Mt. 18 7 ⸬ Not of mere necessitie for then it were no fault but praesupposing the great wickednes of men it is impossible but there shal be scandals therfore it foloweth VvoÌ„ to him by whom they come Mar. 9 42. Mt. 18 21. Mat. 17 20. THE fourth part of this Gospel The coÌ„ming of Christ into Iewrie towardes his Passion The Gospel vpoÌ„ the 13 SuÌ„day after Pentecost Leu. 14 2. ⸬ And yet we see here it vvas not only faith but also his thankfulnes returniÌ„g to giue glorie to God ⸬ Vvhile they aske and looke for a temporal kingdoÌ„ in pompe and glorie loe their king Messias was now amoÌ„g theÌ„ whose spiritual kingdoÌ„ is vvithin al the faithful that haue dominioÌ„ ouer sinne Mt. 24 23. Mar. 13 21. ⸬ No man must ruÌ„ne out of the Church after Schismatikes to heare them preach Christ in corners Christs doctrine being open in al the world See annot Mt. 14 23. * Gen. 7 5 Gen. 19 24. Gen. 19 26. How we are vnprofitable profitable seruants Mt. 25 〈◊〉 Io. 15 14. Confession to the Priest ⸬ Vve should pray alwaies by faith hope and charitie and by working the thinges that be acceptable to God though special times of vocal praiers in the Canonical houres be assigned for the sturring of vs vp to God through external signes of deuotion The Gospel vpoÌ„ the 10 Sunday after Pentecost ⸬ To take pride of fasting tithing or any good worke is naught though the workes theÌ„ selues be very good ⸬ So doe the priests and people at the holy Altar knocke their breasts say with the huÌ„ble Publicane Deus propitius August ps 31 conc 3. Mt. 19 13. Mr. 10 13. ⸬ In matters of faith religion we must be as humble obedient to the Catholike Church as yong childreÌ„ to their parents Mt. 19 16. Mr. 10 17. Exo. 20 13. ⸬ Not faith only but also keeping the coÌ„maundements purchase life euerlasting See annot Mat. 19 16. ⸬ This is not a commaundmeÌ„t or precept but counsel vvhich the religious do folow See Annot Mat. 19. ⸬ The Apostles among other things left their wiues also as S. Hierom noteth out of this place li. 1 adu Iouin ⸬ Life euerlastiÌ„g the reward for leauing or losing willingly our goods for Christs sake Mt. 20 17. Mr. 10 32. The Gospel vpoÌ„ the Sunday of Quiquagesme The Church erreth not in faith Hier conâ— Lucif c. 6. Aug. de vnit Ec. c. 15 de verb. Do. Ser. 〈◊〉 The Gospel vpoÌ„ the Dedication of a Church Zachaeus Mt 18 12. The Gospel for a confessor that is not a Bishop and namely for S. Lewis the king of France August 25. Mt. 25 14. ⸬ Marke here against the aduersaries that the rewards of these two good seruants be diuers vnaequal according to the diuersitie or inequality of their gaines that is their merites and yet one receiueth the peny Mt. 20 9. as wel as the other that is heauen or life
euerlasting See annotatioÌ„s Matth. 27 29 c. THE fifth part of the Gospel Of the Holy weeke of his Passion in Hierusalem Mt. 21 1 Mr. 11 1 Io. 12 15 PALME SVNDAY ` his disciples ⸬ This was fulfilled 40 yeres after the death of Christ by Titus Vespasianus vvhen besides incredible miseries of famine and other distressès there perished eleueÌ„ hundred thousand and were taken captiues 97000 the siege begiÌ„ning in the very same feast greatest soleÌ„nitie of Easter when they put Christ to death Euseb li. 1 hist c. 6. 1. 8. Ioseph li. 7 c. 17. * Mt. 21 12. Mr. 11 15. MVNDAY Es 56 7 Ier. 7 11 External deuotion Restitution Satisfaction Lu. 21 3. Mr. 21 23. Mr. 11 27 TVESDAY ⸬ See Annot. Mat. c 21 23. Esa 5 1. ⸬ See the marginal annotations Marc. 〈◊〉 Mt. 21 33. Mr. 12 1. Ps 117 22. Mt. 22 15. Mr. 12 13. ⸬ So duties must be done to Princes that our duety to God be not neglected See Annot Mat. c. 22 15. Mt. 22 23. Mr. 12 18. Deu 25 5. ⸬ The greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotteth also this much they that are made vvorthie to wit by the grace of God and so they are in deede worthie as also in the next chapter verse 36. 2. Thess 1. 5. Exo. 3 6. Mt. 22 44. Mr. 12 36. Ps 109 1. Mt. 23 6. Mr. 12 38. To be worthie of heaueÌ„ or to deserue merite it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new TestameÌ„t an 1580. The dignitie of Saincts Mr. 12 14. Mt. 24 1. Mar. 13 1. ⸬ This was fulfilled 40 yeres after the death of Christ the 19 of August being the very moneth and day where in the Babylonians burnt it from the first building thereof by SalomoÌ„ 1â—30 yeres from the reedifying thereof vnder Cyrus 639 yeres Iosep de bel Iud. li. 9 cap. 10. TVESDAY night ⸬ Many false-prophets Heretikes See An. Mt. 24. Mr. 13. b The Gospel for many Martyrs ⸬ Great persecutioÌ„ of Catholike men Eze. 32 7. Ioel. 3 15. The Gospel vpoÌ„ the 1 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Annot c. 20 15. ⸬ Solitarinesse or eremitage as S. Gregorie Nazian saith is a goodly thing this doth the mount Carmel of Elias teach Iohns desert that mount vnto which IESVS often retired was quietly alone with him self Ser. 26 de amore pauperum Mt. 26 1 The PASSION according to S. Luke in these two chapters is the Gospel at Masse vpon Tenebre wenesday Mr. 14 1 TENEBRE Wenesday Mt. 26 17. Mr. 14 12. MAVNDY Thursday Mt. 26 26. Mr. 14 22. 1. Cor. 11 24. ⸬ The Greeke is here so plaine that there was very bloud in the chalice shed for vs that Beza saith it is a corruption in the greeke See the Annota vpon this place Mt. 26 21. Mr. 14 20. Io. 13 18 Mt. 20 25. Mr. 10 42. ⸬ Straight after the former louing checke admonition he promiseth to them al that haue bene partakers with him of his miseries in this life greater prcemiâ—â—ence in heauen then any Potentate can haue in this world therfore that they neede not be careful of dignitie or Supremacie Mt. 26 34. Mr. 14 30. Mt. 10 9. Lu. 10 4. Es 53 12 Mt. 16 36. Mr. 14 32. THVRSDAY night Io. 18 1 The old Paschal ceaseth and a new is instituted Two cuppes or chalices at Christes last supper Mt. 26 29 The real presence Christ sacrificed his body and bloud in Sacrament at his supper * quod datur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the Altar Cyril Alex anathem 〈◊〉 The Apostles are made Priestes the Sacrament of holy Orders instituted A coÌ„memoratiue sacrifice is a true sacrifice no lesse then the prefiguratiue sacrifices were true sacrifices Ambr. in 10. Hebr. Chrys ho. 17 in ep ad Hebr. To be a figure of a thing and yet the thing it self repugneth not Hebr. 9. Both testameÌ„ts dedicated in bloud vers 20. The external religion of the new Testament principally in the sacrifice of the altar calix qui the chalice which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The chalice shed for vs must needes signifie the bloud therein not vvine and the same sacrificed Beza condemneth the Gospel it self of falshod and impossibilitie * Annot. 〈◊〉 Test 1556. Ambition Peters faith shal neuer faile Serm. 2. Assump ad Pontif. Li. q. Noui Test q. 75. to 4. The Romane faith of Peters successors can not falle Cypr. ep 55. nu 6. Bernard ep 190. Popes may erre personally not iudicially or definitiuely Deut. 17. Aug. ep 166. in fine The learned fathers sought to the B. of Rome for resolution of doubtes Bernardus ep 190. Chrys ep 1 2. Cypr. ep 55. nu 2 GOOD FRIDAY Mt. 27 1 11. Mr. 15 1 Io. 18 27. Os 10 8. ` beholding ⸬ This eclipse was seene and wondred at as a thing aboue nature of Dionisius Areopagîta at Thebes wheÌ„ he was yet a Pagan Dionys ep ad Polycarp et ep ad ApollophaneÌ„ Ps 30 6. Mt. 27 57. Mr. 5 43 â—o 19 38 The good theefe Pardon of due penance and satisfaction Visiting the Sepulcher or Sepulchres ⸬ That is first after the Sabboth which is saith S. Hiero. q. 4 ad Hedib dies Dominica our Lords day vvherein he arose for the weeke is deuided into the Sabboth the 1. 2. 3. 4. 5. 6 of the Sabboth the Apostle 1 Cor. 16 2 coÌ„maunded a collection of money to be made on the first of the Sabboth whereby we learne both the keeping of Sunday the Churches count of daies by the 2. 3. 4 of the Sabboth to be Apostolical which S. Syluester after ward named 2. 3. 4 feriam c. Breuiar Roman Decemb. 31 EASTER DAY Mt. 28 1 Mr. 16 1 Io. 20 1. Lu. 9 22 Io. 20 3. Mr. 16 12. The Gospel vpoÌ„ Munday in Easter weeke The Gospel vpoÌ„ Tuesday in Easter weeke Mr. 16 14. Io. 20 19. ⸬ As he shal be Anathema saith S. Aug. which preacheth that Christ neither suffered nor rose againe because we learne by the Gospel That it behoued Christ to suffer and to rise againe the third day so he shal also be Anathema whosoeuer preacheth the Church to be els where theÌ„ in the coÌ„munion of al natioÌ„s because by the self same Gospel we learne in the wordes next folowing and penaÌ„ce to be preached in his name remissioÌ„ of sinnes through out al nations August ep 48. Act. 1 8. 2 1. Mr. 16 19. Act. 1 9. ASCENSION DAY The B. Sacrâ—ment in on kinde The Catholâ—â—e or vniuersal Church De vnit Ec. c. 10. * Mt. 24 14. * Heb. 7 6. Christ blessed diuers waies Io. 20 21. 26. Marc. 10 16. Blessing with the signe of the crosse Gen. 48 14. * Teriul de coron milit nu 3 Basil de Sp. sanct c. 27. * This speach very common in this Gospel as appeareth by the places here marked declareth that he writeth to the Gentils Iren.