were litle children presented to him that he should ″ impose hands vpon them pray And the disciples rebuked them ✠verse 14 But IESVS said to them Suffer the litle children and stay them not from comming vnto me for the kingdom of heauen is for such ✠verse 15 And when he had imposed hands vpon them he departed from thence ✠verse 16 And * behold one came and said to him Good Maister vvhat good shal I doe that I may haue life euerlasting ✠verse 17 Who said to him what askest thou me of good One is good God But if thou vvilt enter into life keepe the commaundements ✠verse 18 He saith to him which And IESVS said Thou shalt not murder Thou shalt not committe aduoutrie Thou shalt not steale Thou shalt not beare false vvitnes ✠verse 19 Honour thy father and thy mother Thou shalt loue thy neighbour as thy self ✠verse 20 The yong man saith to him Al these haue I kept from my youth vvhat is yet vvanting vnto me ✠verse 21 IESVS said to him ″ If thou vvilt be perfect goe sel the things that thou hast giue to the poore and thou shalt haue treasure in heauen and come ″ folovv me ✠verse 22 And vvhen the yong man had heard this vvord he vvent avvay sad for he had many possessions ✠verse 23 And IESVS said to his disciples ✠Amen I say to you that a rich man shal hardely enter into the kingdom of heauen ✠verse 24 And againe I say to you it is easier for a camel to passe through the eye of a nedle then for a rich man to enter into the kingdom of heauen ✠verse 25 And vvhen they had heard this the disciples marueled very much saying who then can be saued ✠verse 26 And IESVS beholding said to them With men this is impossible but vvith God ″ al things are possible ✠verse 27 Then Peter ansvvering said to him Behold vve haue ″ left al things haue folovved thee ″ vvhat therfore shal vve haue ✠verse 28 And IESVS said to them Amen I say to you that you vvhich haue folovved me in the regeneration when the Sonne of man shal sitte in the seate of his maiestie you ″ also shal sitte vpon tvvelue seates iudging the tvvelue tribes of Israel ✠verse 29 And euery one that hath left house or brethren or sisters or father or mother or vvife or children or landes for my names sake shal receiue an hundred fold and shal possesse life euerlasting ⊢ ✠verse 30 And * many shal be first that are last and last that are first ANNOTATIONS CHAP. XIX 6. Not man separate This inseparability betwixtman and wife riseth of that that wedlocke is a Sacrament Aug. li. 2. de pec origine c. 34. to 7. Deâ—upt concupis li. 1. c. 10. 9. But for fornication For aduoutrie one may dimisse an other Mat. 5. But neither party can marry againe for any cause during life Aug. li 11. de adult coniug c. 21. 22. 24. for the which vnlawful act of marrying agayne Fabiola that noble matrone of Rome albeit shee was the innocent part did publike penance as S. Hierom writeth in her high commendation therefore And in S. Paul Ro. 7. it is plaine that shee which is with an other man her husband yet liuing shal be called an aduouteresse contrary to the doctrine of our Aduersaries 11. Not al take Whosoeuer haue not this gift geuen them it is either for that they wil not haue it or for that they fulfil not that which they wil and they that haue this gift or attayne to this word haue it of God and their owne free wil. Aug. li. de grat lib. arbit c. 4. So that it is euident no man is excluded from this gift but as Origen here saith it is geuen to al that aske for it contrarie to our Aduersaries that say it is impossible and that for excuse of breaking their vowes wickedly say they haue not the gift 12. Gelded them selues They geld them selues for the kingdom of heauen which vow chastity Aug. de virginitate c. 24. which proueth those kind of vowes to be both lawful and also more meritorious and more sure to obtaine life euerlasting then the state of wedlocke contrarie to our Adu in al respectes 14. He that can It is not said of the Precepts keepe them who can for they be necessarie vnder paine of damnation to be kept but of Counsels only as of virginity abstaining from flesh and wine and of geuing al a mans goods away to the poore it is said He that can attaine to it let him doe it which is counsel only not a commaundement Contrary to our Adu that say there are no Counsels but only precepts 13. Impose They knew the valour of Christes blessing and therfore brought their children to him as good Christian people haue at al times brought their children to Bishops to haue their blessing See Annotation before Chap. 10 12. And of Religious mens blessing see Russin li. 2. c. 1. hist S. Hierom in Epitaph Paulae c. 7. in vit Hilarionis Theodoret in historia sanctoruÌ„ Patrum num 8. 21. If thou wilt be perfect Loe he maketh a plaine difference betwene keeping the commaundements which is necessary for euery man and being perfect which he counseleth only to them that wil. And this is the state of greate perfection which Religious men doe professe according to Christes counsel here leauing al things and folowing him 21. Folow me Thus to folow Christ is to be without wife and care of children to lacke propriety and to liue in common and this hath great reward in heauen about other states of life which S. Augustine saith the Apostles folowed and him self and that he exhorted others to it as much as lay in him Aug. ep 19. in fine in ps 103 Conc 3. post med 26. Al things possible This of the camel through a nedels eye being possible to God although he neither hath done it nor by like wil doe it maketh against the blasphemous infidelity of our Aduersaries that say God can do no more then he hath done or wil doe We see also that God can bring a camel through a nedels eye and therfore his body through a doore and our of the sepulchre shut and out of his mother a virgin and generally aboue nature and contrary to nature do with his body as he list 27. Left al. This perfection of leauing al things the Apostles vowed Aug. li. 17. de Ciu. Dei c. 4. 27. What shal we haue They leaue al things in respect of reward and Christ doeth wel allow it in them by his answer 28. You also shal sitte Note that not only Christ who is the principal and proper iudge of the liuing and the dead but with him the Apostles and al perfect
of the palsey Sonne â— thy sinnes are forgiuen thee ✠verse 6 And there vvere certaine of the Scribes sitting there and thinking in their hartes ✠verse 7 why doth he speake so he blasphemeth * Who can forgiue sinnes but only God ✠verse 8 Which by and by IESVS knovving in his spirit that they so thought vvithin them selues saith to them why thinke you these things in your hartes ✠verse 9 Whether is easier to say to the sicke of the palsey Thy sinnes are forgiuen thee or to say Arise take vp thy couche and vvalke ✠verse 10 But that you may knovv that â— the Sonne of man hath povver â— in earth to forgiue sinnes he saith to the sicke of the palsey ✠verse 11 I say to thee Arise take vp thy couche and goe into thy house ✠verse 12 And forthvvith he arose and taking vp his couche vvent his vvay in the sight of al so that al marueled and glorified God saying That vve neuer savv the like ✠verse 13 And he vvent forth againe to the sea and al the multitude came to him and he taught them ✠verse 14 And vvhen he passed by * he savv Leui of Alphaeus sitting at the custome place and he saith to him Folovv me And rising vp he folovved him ✠verse 15 And it came to passe as he sate at meate in his house many Publicans and sinners did sit dovvne together vvith IESVS and his Disciples for they vvere many vvho also folovved him ✠verse 16 And the Scribes and the Pharisees seeing that he did eate vvith Publicans and Sinners said to his Disciples why doth your Maister eate and drinke vvith Publicans and sinners ✠verse 17 IESVS hearing this saith to them The vvhole haue not neede of a Physicion but they that are il at ease for I came not to call the iust but sinners ✠verse 18 And * the disciples of Iohn and the Pharisees did vse to fast and they come and say to him Why do the disciples of Iohn and of the Pharisees fast but thy disciples do not fast ✠verse 19 And IESVS said to them why can the children of the mariage fast as long as the bridegrome is vvith them So long time as they haue the bridegrome vvith them they can not fast ✠verse 20 But the daies vvil come vvhen the bridegrome shal be taken avvay from them and then they shal fast in those daies ✠verse 21 No body sovveth a peece of ravv cloth to an old garment othervvise he taketh avvay the nevv peecing from the old and there is made a greater rent ✠verse 22 And no body putteth nevv vvine into old bottels othervvise the vvine bursteth the bottels and the vvine vvil be shed and the bottels vvil be lost but nevv vvine must be put into nevv bottels ✠verse 23 And * it came to passe againe vvhen he vvalked through the corne on the Sabboths and his Disciples began to goe forvvard and to plucke the eares ✠verse 24 And the Pharisees said to him Behold vvhy do they on the Sabboths that vvhich is not lavvful ✠verse 25 And he said to them Did you neuer read vvhat Dauid did vvhen he vvas â— in necessitie and him self verse 26 vvas an hungred and they that vvere vvith him hovv * he entred into the house of God vnder Abiathar the high Priest and did eare the loaues of Proposition vvhich it vvas not lavvful to eate * but for the Priests and did giue vnto them vvhich vvere vvith him ✠verse 27 And he said to them The Sabboth vvas made for man and not man for the Sabboth ✠verse 28 Therfore the sonne of man is Lord of the Sabboth also ANNOTATIONS CHAP. II. 4. Vncouered Such diligence ought to be vsed to bring sinners to Christ in his Sacraments as was vsed to procure this man and others by Christ the health of their bodies 5. Sicke of the palsey Such as this man was in body by dissolution of his limmes such also was he in soule by the noisome desires of the world occupying his hart and withdrawing him from al good workes Aug. de Pastor c. 6 to 9. 5. Thy sinnes Hereby it appeareth that Christ healed this sicke man first in his soule before he tooke away his bodily infirmity which may be an instruction for al men in bodily disease first to call for the Sacraments which be medicines of the soule As hereby also may be gathered that many diseases come for sinne and therfore can not be healed til the sinnes be remitted 10. The Sonne of man As Christ proueth vnto them that him self as man and not as God only hath power to remitte sinnes by that in al their sightes he was able to doe miracles and make the sickman sodenly arise so the Apostles hauing power graunted them to doe miracles though they be not God may in like maner haue authority from God to remitte sinnes not as God but as Gods ministers 10. In earth This power that the Sonne of man hath to remitte sinnes in earth was neuer taken from him but dureth still in his Sacraments and ministers by whom he remitteth sinnes in the Church and not in heauen only For concerning sinne there is one court of conscience in earth and an other in heauen and the iudgement in heauen foloweth and approueth this on earth as is plaine by the wordes of our Sauiour to Peter first and then to al the Apostles Whatsoeuer you shal bind vpon earth shal be bound in heauen Whatsoeuer you shal loose vpon earth shal be loosed in heauen wherevpon S. Hierom saith That Priests hauing the keies of the kingdom of heauen iudge after a sort before the day of iudgement And S. Chrysost li. 3 de Sacerd. paul post princip more at large 25. In necessity In necessity many things be done without sinne which els might not be done and so * the very chalices and consecrated iewels and vessels of the Church in cases of necessity are by lawful authority turned to profane vses which otherwise to alienate to a mans priuate commoditie is sacrilege CHAP. III. The blind Pharisees seeking his death for doing good vpon the Sabboths he meekely goeth out of the vvay vvhere the people that flocke vnto him and his Miracles are innumerable 13 Yea to his Tvvelue also hauing neede of moe vvorkmen he geueth povver to vvorke Miracles â—0 He so occupieth him self for soules that his kinne thinke him madde 22 The Scribes of Hierusalem come so farre and yet haue nothing but absurdly to blaspeme his casting out of Diuels to their ovvne damnation â—1 That the Ievves should not after their maner thinke it ynough that he is of their bloud he telleth that such rather are deere to him as keepe Gods commaundements verse 1 AND he entred againe into the Synagogue and there vvas a man there that had a vvithered hand ✠verse 2 And they
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
the vvater thereof that a vvay might be prepared to the kings from the rising of the sunne ✠verse 13 And I savv from the mouth of the dragon and from the mouth of the beast and from the mouth of the false-prophet three ' vncleane spirites in maner of frogges ✠verse 14 For they are the spirites of Deuils vvorking signes and they goe forth to the kings of the vvhole earth to gather them into battel at the great day of the omnipotent God ✠verse 15 Behold * I come as a theefe Blessed is he that vvatcheth keepeth his garments that he * vvalke not naked and they see his turpitude ✠verse 16 And he shal gather them into a place vvhich in Hebrevv is called Armagedon ✠verse 17 And the seuenth Angel poured out his vial vpon the aire and there came forth a loud voice out of the temple from the throne saying It is done ✠verse 18 And there vvere made lighteninges and voices and thunders and a great earthquake vvas made such an one as neuer hath been since men vvere vpon the earth such an earthquake so great ✠verse 19 And the great citie vvas made into three partes and the cities of the Gentiles fel. And Babylon the great came into memorie before God * to giue her the cuppe of vvine of the indignation of his vvrath ✠verse 20 And euery Iland fled and mountaines vvere not found ✠verse 21 And great haile like a talent came downe from heauen vpon men and men blasphemed God for the plague of the haile because it vvas made exceding great CHAP. XVII The harlot Babylon clothed vvith diuers ornaments 6 and drunken of the blood of Martyrs sitteth vpon a beast that hath seuen heades and ten hornes 7 al which things the Angel expoundeth verse 1 AND there came one of the seuen Angels vvhich had the seuen vials spake vvith me saying Come I vvil shevv thee the damnation of the great harlot vvhich sitteth vpon many vvaters ✠verse 2 vvith vvhom the kings of the earth haue fornicated and they vvhich inhabite the earth haue been drunke of the vvine of her vvhoredom ✠verse 3 And he tooke me avvay in spirit in to the desert And I savv a womaÌ„ sitting vpon a scarlet coloured beast ful of names of blasphemie hauing seuen heades and ten hornes ✠verse 4 And the vvoman vvas clothed round about vvith purple and scarlet and gilted vvith gold and pretious stone and pearles hauing a golden cup in her hand ful of the abomination filthines of her fornication ✠verse 5 And in her forehead a name vvritten ″ Mysterie ″ Babylon the great mother of the fornications and the abominations of the earth ✠verse 6 And I savv the vvoman ″ drunken of the bloud of the Sainctes and of the bloud of the martyrs of IESVS And I marueled vvhen I had seen her vvith great admiration ✠verse 7 I And the Angel said to me Vvhy doest thou maruel I vvil tel thee the mysterie of the woman and of the beast that carieth her which hath the seuen heades and the ten hornes ✠verse 8 The beast vvhich thou savvest vvas and is not and shal come vp out of the bottomeles depth and goe into destruction and the inhabitants on the earth vvhose names are not vvritten in the booke of life from the making of the vvorld shal maruel seeing the beast that vvas and is not ✠verse 9 And here is vnderstanding that hath vvisedom The seuen heades are ″ seuen hilles vpon vvhich the vvoman sitteth and they are seuen kings ✠verse 10 Fiue are fallen one is and an other is not yet come vvhen he shal come he must tarie a short time ✠verse 11 And the beast vvhich vvas is not ″ the same also is the eight and is of the seuen goeth into destruction ✠verse 12 And the ten hornes vvhich thou sawest are ten kings vvhich haue not yet receiued kingdom but shal ' receiue povver as kings one houre after the beast ✠verse 13 These haue one counsel and force and their povver they shal deliuer to the beast ✠verse 14 These shal fight vvith the Lambe and the Lambe shal ouercome them because * he is Lord of lordes and King of kinges they that are vvith him called and elect and faithful ✠verse 15 And he said to me The vvaters vvhich thou savvest vvhere the harlot sitteth are peoples and nations and tonges ✠verse 16 And the ten hornes vvhich thou savvest in the beast these shal hate the harlot and shal make her desolate and naked and shal eare her flesh and her they shal burne vvith fire ✠verse 17 for God hath giuen into their hartes to doe that vvhich pleaseth him that they giue their kingdom to the beast til the vvordes of God be coÌ„summate ✠verse 18 And the vvoman vvhich thou savvest is ″ the great citie vvhich hath kingdom ouer the kinges of the earth ANNOTATIONS CHAP. XVII 5. Babylon In the end of S. Peters first Epistle vvhere the Apostle dateth it at Babylon vvhich the auncient vvriters as vve there noted affirme to be meant of Rome the Protestants vvil not in any vvise haue it so because they vvould not be driuen to confesse that Peter euer vvas at Rome but here for that they thinke it maketh for their opinion that the Pope is Antichrist and Rome the seate and citie of Antichrist they vvil needes haue Rome to be this Babylon this great vvhore and this purple harlot for such fellovves in the exposition of holy Scripture be ledde onely by their preiudicate opinions and heresies to vvhich they dravv al things vvithout al indifferencie and sinceritie But S. Augustine Aretas and other vvriters most commonly expound it neither of Babylon itself a citie of Chaldaea or Aegypt not of Rome or any one citie vvhich may be so called spiritually as Hierusalem before chap. 11 is named spiritual Sodom and Aegypt but of the general socitie of the impious of those that preferre the terrene kingdoÌ„ and coÌ„moditie of the vvorld before God eternal felicitie The author of the Commentaries vpon the Apocalypse set forth in S. Ambrose name vvriteth thus This great vvhoore sometime signifieth Rome specially vvhich at that time vvhen the Apostle vvrote this did persecute the Church of God but othervvise it signifieth the vvhole citie of the Diuâ—l that is the vniuersal corps of the reprobate Tertullian also taketh it for Rome thus Babylon saith he in S. Iohn is a figure of the citie of Rome being so great so proud of the Empire and the destroier of the saincts Vvhich is plainely spoken of that citie vvhen it vvas heathen the head of the terrene dominion of the vvorld the persecutor of the Apostles and their successors the seate of Nero Bomitian and the like Christs special enemies the sinke of idolatrie sinne and false vvorship
of the last iudgement but of the Sees or Consistories of Bishops and Prelates and of the Prelates them selues by vvhom the Church is novv gouerned As the iudgement here giuen can be taken no othervvise better then of that vvhich vvas said by our Sauior Mat. 18. Whatsoeuer you binde in earth shal be bound in heauen and therfore the Apostle saith What haue I to doe to iudge of them that are vvith out 4. And the soules He meaneth saith S. Augustine in the place alleaged the soules of Martyrs that they shal in the meane time during those thousand yeres vvhich is the time of the Church militant be in heauen vvithout their bodies and reigne vvith Christ for the soules saith he of the godly departed are not separated from the Church vvhich is euen novv the kingdom of Christ for els there should be kept no memorie of them as the altar of God in the communicating of the body of Christ neither should it auaile to hasten to Baptisme in the perils of death for feare of ending our life vvithout it nor to hasten to be reconciled if vve fortune for penence or of il conscience to be separated from the same body And vvhy are al these things done but for that the faithful departed also be members of the Church And though for an example the Martyrs be onely named here yet it is meanâ— of others also that die in the state of grace 5. The rest liued not The rest vvhich are not of the happie number aforesaid but liued and died in sinne reigne not vvith Christ in their soules during this time of the nevv Testament but are dead in soule spiritually and in body naturally til the day of iudgement S. August ibidem 3. This is the first resurrection As there be tvvo regenerations one by faith vvhich is novv in Baptisme and an other according to the flesh vvhen at the later day the body shal be made immortal and incorruptible so there are tvvo resurrections the one novv of the soules to saluation vvhen they die in grace vvhich is called the first the other of the bodies at the later day S. August liâ— 20 de Ciuiâ— c. 6. 6. They shal be Priests It is not spoken saith S. Augustine li. 20 de Ciuit. c. 10 of Bishops and Priestâ— onely vvhich are properly novv in the Church called Priests but as vve call al Christians for the mystical Chrisme or ointment so al Priests because they are the members of one Priest of vvhom the Apostle Peter saith A holy people a kingly Priesthod Vvhich vvordes be notable for their learning that thinke there be none properly called Priests novv in the nevv Testament no othervvise then al Christian men and vvomen and a confusion to them that therfore haue turned the name Priests into Ministers 7. Satan shal be loosed In the vvhole 8 chapter of the said 20 booke de Ciuitate Dei in S. Augustine is a notable commentarie of these vvordes Vvhere first he declareth that neither this binding nor loosing of Satan is in respect of seducing or not seducing the Church of God prouing that vvhether he be bound or loose he can neuer seduce the same The same saith he shal be the state of the Church at that time vvhen the Diuel is to be loosed euen as since it vvas instituted the same hath it been shal be at al time in her children that succede eche other by birth death And a litle after This I thought vvas therfore to be mentioned left any man should thinke that during the litle time wherein the Diuel shal be loosed the Church shal not be vpon the earth he either not finding it here vvhen he shal be leâ— loose or consuming it vvhen be shal by al meanes persecute the same Secondly he declareth that the Diuel to be bound is nothing els but not to be permitted by God to exercise al his force or fraude in tentations as to be loosed is to be suffered by God for a small time that is for three yeres and a halfe to practise and proue al his povver and artes of tentations against the Church and her children and yet not to preuaile against them Thirdly this Doctor shevveth by vvhat great mercie our Lord hath tied Satan and abridged his povver during the vvhole millenarie or thousand yeres vvhich is al the time of the nevv Testament vntil then vvith vvhat vvisedom he permitteth him to breake loose that litle time of three yeres and sixe moneths tovvard the later day vvhich shal be the reigne of Antichrist Lastly he shevveth vvhat kinde of men shal be most subiect to the Diuels seductioÌ„ euen such as novv by tentation of Heretikes goe out of the Church and vvho shal auoid it By al vvhich vve may confute diuers false expositioÌ„s of old late Heretikes first the auÌ„cient sect of the Millenaries that grounded vpon these thousand yeres named by the Prophet this heresie that there should be so many yeres after the resurrectioÌ„ of our bodies in vvhich vve should reigne vvith Christ in this vvorld in our bodies in al delites and pleasures corporal of meates drinkes and such like vvhich they called the first resurrection of vvhich heresie Cerinthus vvas the author Epiph. haer 77. in fine Hiero. Câ—mment in c. 19 Mat. August har 8 ad Quodvulâ— Deum Eusâ—bius also li. 3 historia c. 33 shevveth that some principal men vvere in part though after a more honest maner coÌ„cerning those corporal delicacies of the same opinion by misconstruction of these vvordes of S. Iohn Vvhereby vve learne and al the vvorld may perceiue the holy Scriptures to be hard vvhen so great clerkes did erre and that there is no securitie but in that sense vvhich the Church allovveth of The late Heretikes also by the said S. Augustines vvordes are fully refuted affirming not only that the Church may be seduced in that great persecution of the Diuels loosing but that it hath been seduced euen a great peece of this time vvhen the Diuel is bound holding that the very true Church may erre or fall from truth to errour and idolatrie yea vvhich is more blasphemie that the cheefe gouernour of the Church is Antichrist him self and the very Church vnder him the vvhooâ—e of Babylon and that this Antichrist vvhich the Scriptures in so many places and here plainely by S. Augustines exposition testifie shal reigne but a small time and that tovvard the last iudgement hath been reuealed long sithence to be the Pope him self Christs ovvne Vicar and that he hath persecuted the Saincts of their secte for these thousand yeres at the least Vvhich is no more but to make the Diuel to be loose and Antichrist to reigne the vvhole thousand yeres or the most part thereof that is almost the vvhole time of the Churches state in the new TestameÌ„t vvhich is against this and other Scriptures euidently appointing that to be the time of
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
but by Christes warrant and authoritie and by such as he hath placed to rule his Church of whom he saith He that heareth you heareth me he that despiseth you despiseth me They are made by the Holy Ghost ioyning with our Pastors in the regiment of the faithful they are made by our Mother the Church which whosoeuer obieth not we are warned to take him as an Heathen But on the other side al lawes doctrines seruice and iniunctions of Heretikes how soeuer pretended to be consonant to the Scriptures be commaundements of men because both the things by them prescribed are impious and the Authors haue neither sending nor commission from God 11. Not that which entereth The Catholikes doe not abstaine from certaine meates for that they esteeme any meate vncleane either by creation or by Iudaical obseruation but they abstaine for chastisment of their concupiscences Aug. li. de mor. Ec. Cath. c. 33. 18. Defile a man It is sinne only which properly defileth man and meates of them selfe or of their owne nature doe not defile but so farre as by accident they make a man to sinne as the disobedience of Gods commaundement or of our Superiours who forbid some meates for certaine times and causes is a sinne As the apple which our first parents did eate of though of it self it did not defile them yet being eaten against the precept it did defile So neither flesh nor fish of it self doth defile but the breach of the Churches precept defileth CHAP. XVI The obstinate Pharisees and Sadducees as though his foresaid miracles were not sufficient to proue him to be Christ require to see some one from heauen 5 Wherevpon forsaking them he warneth his disciples to beware of the leauen of their doctrine 〈◊〉 and Peter the time now approching for him to goe into lewrie to his Passion for confessing him to be Christ he maketh the Rocke of his Churche geuing fulnes of Ecclesiastical power accordingly 21 And after he so rebuketh him fordissuading his Crosse and Passion that he also affirmeth the like suffering in euery one to be necessarie to sâ—luation verse 1 AND there came to him the Pharisees and Sadducees tempting and they demaunded him to shevv them a signe from heauen ✠verse 2 But he ansvvered said to them when it is euening you say It vvil be faire-vvether for the elemeÌ„t is redde ✠verse 3 And in the morning This day there vvil be a teÌ„pest for the element doth glovve and lovvre The face therfore of the element you haue skil to discerne and the signes of times can you not ✠verse 4 The * naughtie and aduouterous generation seeketh for a signe and there shal not a signe be giuen it but the signe of Ionas the Prophet And he left them and vvent avvay ✠verse 5 And * vvhen his disciples vvere come ouer the vvater they forgot to take bread ✠verse 6 Who said to them Looke vvel and bevvare of the leauen of the Pharisees Sadduces ✠verse 7 But they thought vvithin them selues saying Because vve tooke not bread ✠verse 8 And IESVS knovving it said why do you thinke vvithin your selues O ye of litle faith for that you haue not bread ✠verse 9 Do you not yet vnderstand neither do you remember * the fiue loaues among fiue thousand men and how many baskets you tooke vp ✠verse 10 neither the * seuen loaues among foure thousand men and hovv many maundes you tooke vp ✠verse 11 Why do you not vnderstand that I said not of bread to you Bevvare of the leauen of the Pharisees Sadducees ✠verse 12 Then they vnderstoode that he said not they should bevvare of the leauen of bread but of the doctrine of the Pharisees and Sadducees ✠verse 13 And * IESVS came into the quarters of Caesarea Philippi and he asked his disciples saying ″ whom say men that the Sonne of man is ✠verse 14 But ″ they said Some Iohn the Baptist othersome Elias and others Hieremie or one of the Prophets ✠verse 15 IESVS saith to them But vvhom do you say that I am ✠verse 16 Simon Peter ansvvered said Thou art Christ the sonne of the liuing God ✠verse 17 And IESVS ansvvering said to him ″ Blessed art thou Simon bar-Iona because flesh bloud hath not reuealed it to thee but my father vvhich is in heauen ✠verse 18 And ″ I say to thee That ″ thou art * Peter and ″ vpon this ″ Rocke vvil I ″ build my Church and the ″ gates of hel shal not preuaile against it ✠verse 19 And I * vvil giue ″ to thee the ″ keies of the kingdom of heauen And ″ vvhatsoeuer thou shalt binde vpon earth it shal be bound also in the heauens and vvhatsoeuer thou shalt loose in earth it shall be loosed also in the heauens ⊢ ✠verse 20 Then he commaunded his disciples that they should tel no body that he vvas IESVS CHRIST ✠verse 21 From that time IESVS began to shevv his disciples that he must goe to Hierusalem suffer many things of the Ancients Scribes cheefe-Priestes and be killed and the third day rise againe ✠verse 22 And Peter taking him vnto him began to rebuke him saying Lord be it farre from thee this shal not be vnto thee ✠verse 23 Who turning said to Peter Goe after me Satan thou art a scandal vnto me because thou sauourest not the things that are of God but the things that are of men ✠verse 24 Then IESVS said to his disciples If any man wil come after me let him denie him self and take vp his crosse and follow me ✠verse 25 For he that will saue his life shal lose it and he that shal lose his life for me shal finde it ✠verse 26 For what doth it profite a man if he gaine the vvhole vvorld and sustaine the damage of his soule Or vvhat permutation shal a man giue for his soule ✠verse 27 For the Sonne of man shal come in the glorie of his father vvith his Angels and then vvil he render to euery man according to his ″ vvorkes ⊢ ✠verse 28 Amen I say to you * there be some of them that stand here that shal not taste death til they see the Sonne of man comming in his kingdom ANNOTATIONS CHAP. XVI 13. Whom say men Christ intending here to take order for the founding regiment and stabilitie of his Church after his deceaâ—e and to name the person to whom he meant to geue the general charge thereof would before by interrogatories draw out and namely out of that one whom he thought to make the cheefe the professioÌ„ of that high and principal Article That he was the sonne of the liuing God Which being the ground of the Churches faith was a necessarie qualitie and condition in him that was to be made Head
vvatched him vvhether he vvould cure on the Sabboths that they might accuse him ✠verse 3 And he saith to the man that had the vvithered hand Rise vp into the middes ✠verse 4 And he saith to them Is it lavvful on the Sabboths to doe vvel or il to saue a soule or to destroy but they held their peace ✠verse 5 And looking round about vpon them vvith anger being sorovvful for the blindenes of their hart he saith to the man Stretch forth thy hand And he stretched it forth and his hand vvas restored vnto him ✠verse 6 And the Pharisees going forth immediatly made a consultation vvith the Herodians against him hovv they might destroy him ✠verse 7 But IESVS vvith his Disciples retired to the sea and a great multitude from Galilee and Ievvrie folovved him ✠verse 8 and from Hierusalem and from Idumaea and beyond Iordan And they about Tyre and Sidon a great multitude hearing the things vvhich he did came to him ✠verse 9 And he spake to his Disciples that a boate might attend on him because of the multitude lest they should throng him ✠verse 10 for he healed many so that there preased in vpon him for to touch him as many as had hurtes ✠verse 11 And the vncleane spirites vvhen they savv him fel dovvne vnto him and they cryed saying ✠verse 12 ″ Thou art the sonne of God And he vehemently charged them that they should not disclose him ✠verse 13 And * ascending into a mountaine he called vnto him vvhom he vvould him self and they came to him ✠verse 14 And he made that ″ tvvelue should be vvith him and that he might send them to preach ✠verse 15 And he gaue them povver to cure infirmities and to cast out diuels ✠verse 16 And he gaue to Simon the name ″ Peter ✠verse 17 and Iames of Zebedee and Iohn the brother of Iames and he called their names Boanerges vvhich is the sonnes of thunder ✠verse 18 and Andrevv and Philippe and Bartlemevv and Matthevv and Thomas and Iames of Alphaeus and Thaddaeus and Simon Cananaeus ✠verse 19 and Iudas Iscariote vvho also betrayed him ✠verse 20 And they come to a house and the multitude resorteth together againe so that they could not so much as eate bread ✠verse 21 And vvhen his had heard of it they vvent forth to lay hands on him for they said That he vvas become mad ✠verse 22 And the Scribes vvhich vvere come dovvne from Hierusalem said * That he hath Beelzebub and that in the prince of deuils he casteth out deuils ✠verse 23 And after he had called them together he said to them in parables Hovv can Satan cast out Satan ✠verse 24 And if a ″ kingdom be deuided against it self that kingdom can not stand ✠verse 25 And if a house be deuided against it self that house can not stand ✠verse 26 And if Satan be risen against him self he is deuided and can not stand but hath an end ✠verse 27 No body can rifle the vessel of the strong being entred into his house vnles he first binde the strong and then shal he rifle his house ✠verse 28 Amen I say to you that al sinnes shal be forgiuen the sonnes of men and the blasphemies wherevvith they shal blaspheme ✠verse 29 But he that shal blaspheme against the Holy Ghost he hath not forgiuenesse for euer but shal be guilty of an ″ eternal sinne ✠verse 30 Because they said He hath an vncleane spirit ✠verse 31 And * there come his mother and brethren and standing vvithout they sent vnto him calling him ✠verse 32 and the multitude sate about him and they say to him Behold thy mother and thy brethren vvithout seeke thee ✠verse 33 And ansvvering them he said ″ Who is my mother and my brethren ✠verse 34 And looking about vpon them vvhich sate round about him he saith Behold my mother and my brethren ✠verse 35 For vvhosoeuer shal doe the vvil of God he is my brother and my sister and mother ANNOTATIONS CHAP. III. 13. Thou art the Sonne The confession of the truth is not grateful to God proceding from ouery person The diuel acknowledging our Sauiour to be the sonne of God was bidden hold his peace Peters confession of the same was highly allowed and rewarded Aug. tract 10 in ep Ioan. Ser. 30. 31. de verb. Apostoli Therfore neither Heretikes sermons must be heard no not though they preach the truth So is it of their prayer and seruice which being neuer so good in it self is not acceptable to God out of their mouthes yea it is no better then the howling of wolues Hiero. in 7 Osâ—â— 14. Twelue This number of twelue Apostles is mystical and of great importance as appeareth * by the choosing of Mathias into Iudas place to make vp againe this number prefigured in the 12 Patriarkes Gen. 49. the 12 Princes of the children of Israel Num. 1. the 12 fountaines found in Elim Exod. 15. the 12 pretious stones in the Rational of Aaron Exod. 39. the 12 Spies sent by Moyses Num. 13. the 12 stones taken out of Iordan whereof the Altar was made Iosu 4. the 12 loues of Proposition Leuit. 24. c. Anselm in Mt. c. 10. And these are the 12 foundations of heauenly Hierusalem Apoc. 21. 16. Peter Peter in numbering the Twelue is alwaies the first and his name is so giuen him for signification of his calling to be the * Rocke or Foundation of the Church vnder Christ as here also the name BOANERGES is giuen to other two Apostles for signification and so names els where in the old Testament and in the new 24. Kingdom against kingdom As this is true in al Kingdoms and Common-weales where Ciuil dissension reigneth so is it specially verified in heresies and Heretikes which haue alwaies diuisions among them selues as the plague of God for diuiding them selues and others from the Church 29. Eternal sinne That which is here called eternal is as S. Matthew expresseth it that which shal neither be remitted in this life nor in the life to come Where we learne by S. Marke that there are also sinnes not eternal and by S. Matthew that they are such as shal be forgiuen either here or in the life to come 33. Who is my mother Neither is it here said that he had no mother as some vpon these wordes falsly gather nor ingratitude to our parents is taught vs by this answer but we be hereby admonished to preferre the spiritual mother of the Faithful which is the Church Catholike and our brethren in her and their spiritual good aboue our carnal parents or kinne For so our Maister being occupied here about heauenly things accounted al them his mother and brethren which did the will of his Father in which number our Lady his
And he spake the vvord openly And Peter taking him began to rebuke him ✠verse 33 Who turning and seeing his Disciples threatened Peter saying Goe behind me Satan because thou sauourest not the things that are of God but that are of men ✠verse 34 And calling the multitude together vvith his Disciples he said to them If any man vvil folovv me let him deny him self and take vp his crosse and folovv me ✠verse 35 For he that vvil saue his life shal lose it and he that shal lose his life ″ for me and the Gospel shal saue it ✠verse 36 For vvhat shal it profit a man if he ″ gaine the vvhole vvorld and suffer damage of his soule ✠verse 37 Or vvhat permutation shal a man giue for his soule ✠verse 38 For he that shal be ashamed of me and of my vvordes in this aduouterous and sinful generation the Sonne of man also vvil be ashamed of him vvhen he shal come in the glorie of his father vvith the holy Angels ANNOTATIONS CHAP. VIII 6. Gaue to his disciples He serueth the people not immediatly him self but by the Apostles ministerie to teach vs that we must receiue Christes Sacraments and doctrine not at our owne hand but of his Priests and our Pastours 7. Blessed them So is it in some ancient Greeke copies agreable to our Latin and in S. Luke expresly in the common Greeke text that he blessed the fiue loaues and the two fishes which must be alwaies marked against the Heretikes which denie this blessing to pertaine to the creatures but â—eine it alwaies to be referred to God for thanks giuing For if it were so he would haue said grace but once for that whole refection but he did seuerally blesse both the bread first and afterward the fishes also multiplying them by his said blessing as * he did mankind and other creatures in the beginning by blessing them and so working effectually some change or alteration in the very creatures them selues 35. For me and the Gospel By the Gospel is signified not only the foure Euangelistes but al Scriptures and whatsoeuer Christ said that is not in Scripture for he saith in this very place He that shal be ashamed of my wordes the Sonne of man wil be ashamed of him c. Neither his owne wordes only but whatsoeuer the Apostles taught in word or writing for our Sauiour saith He that despiseth you despiseth me For defence of any of al these and of euery Article of the Catholike faith we ought to die and this is to lose our life for Christ and his Gospel 36. Gaine the whole world Let such note this that for feare or flattery of the world coÌ„descend to obey the vniust lawes of men touching religion against their owne consciences and be content for the rest of a few daies of this life and for sauing their temporal goods to lose their soule and the ioyes of heauen CHAP. IX The more to confirme them he giueth them in his Transfiguration a sight of his glorie wherevnto Suffering doth bring 9 and then againe doth inculcate his Passion 14 A Diuel also he casteth out which his Disciples vpon whom therfore the peruerse Scribes triumphed in his absence could not for lacke of fasting and praying 30 Being yet in Galilee he reuealeth more about his Passion 33 And because in the way to Capharnaum they contended for the Primacie he teacheth them that humility is the way to Primacie before God 38 bidding them also not to prohibit such as be not against them nor to giue scandal to any one of the faithful and on the other side the faithful to auoid them by whom they may be scandalized and fall be they neuer so neere vnto them verse 1 AND he said to them Amen I say to you that there be some of them that stand here vvhich shal not tast of death vntil they see the kingdom of God comming in povver ✠verse 2 And after six daies IESVS â—aketh Peter and Iames and Iohn and bringeth them alone into a high mountaine apart and vvas transfigured before them ✠verse 3 And his garments vvere made glistering and vvhite excedingly as snovv the like vvhereof a fuller cannot make vvhite vpon the earth ✠verse 4 And there appeared to them Elias vvith Moyses and they vvere talking vvith IESVS ✠verse 5 And Peter ansvvering said to IESVS Rabbi it is good for vs to be here and let vs make three tabernacles one for thee and one for Moyses and one for Elias ✠verse 6 For he knevv not vvhat he said for they vvere frighted vvith feare ✠verse 7 and there vvas a cloude ouershadovving them and a voice came out of the cloude saying This is my Sonne most deere heare ye him ✠verse 8 And immediatly looking about they savv no man any more but IESVS only vvith them ✠verse 9 And as they desceÌ„ded from the mountaine he commaunded them that they should not tel any man vvhat things they had seen but vvhen the Sonne of man shal be risen againe from the dead ✠verse 10 And they kept in the vvord vvith them selues questioning together vvhat that should be when he shal be risen from the dead ✠verse 11 And they asked him saying What say the Pharisees then and the Scribes that * Elias must come first ✠verse 12 Who ansvvering said to them Elias vvhen he commeth first shal restore al things and hovv ' it is vvritten of the Sonne of man that he shal suffer many things and be contemned ✠verse 13 But I say to you that ″ Elias also is come and they haue done to him vvhatsoeuer they vvould as it is vvritten of him ✠verse 14 And * coÌ„ming to his Disciples he savv a great multitude about them and the Scribes questioning vvith them ✠verse 15 And forth vvith al the people seeing IESVS vvas astonied and much afraid and running to him saluted him ✠verse 16 And he asked them What do you question of among you ✠verse 17 And one of the multitude ansvvering said Maister I haue brought my sonne to thee hauing a dumme spirit ✠verse 18 who vvheresoeuer he taketh him dasheth him and he fometh and gnasheth vvith the teeth and vvithereth and I spake to thy Disciples to cast him out and they could not ✠verse 19 Who ansvvering them said O incredulous generation hovv long shal I be vvith you hovv long shal I suffer you bring him vnto me ✠verse 20 And they brought him And vvhen he had seen him immediatly the spirit troubled him and being throvven vpon the ground he tumbled foming ✠verse 21 And he asked his father Hovv long time is it since this hath chaunced vnto him But he said From his infancie ✠verse 22 and often times hath he cast him into fire and into vvaters to destroy him but if thou canst any thing helpe vs hauing compassion
flesh therfore novv they are not tvvo but one flesh ✠verse 9 That therfore vvhich God hath ioyned together let not man separate ✠verse 10 And * in the house againe his Disciples asked him of the same thing ✠verse 11 And he saith to them Whosoeuer dimisseth his vvife and ″ marrieth an other committeth aduoutrie vpon her ✠verse 12 And if the vvife dimisse her husband and mary an other she committeth aduoutrie ✠verse 13 And * they offered to him yong children that he might touche them And the Disciples threatened those that offered them ✠verse 14 Whom vvhen IESVS savv he tooke it il and said to them Suffer the little children to come vnto me and prohibit them not for the kingdom of God is for such ✠verse 15 Amen I say to you Whosoeuer receiueth not the kingdom of God as a litle childe shal not enter into it ✠verse 16 And embracing them and imposing hands vpon them he blessed them ✠verse 17 And vvhen he vvas gone forth in the vvay a certaine man running forth and kneeling before him asked him * Good Maister vvhat shal I doe that I may receiue life euerlasting ✠verse 18 And IESVS said to him Why callest thou me good ″ None is good but one God ✠verse 19 Thou knovvest the commaundements * Commit not aduoutrie Kil not Steale not Beare not false vvitnesse doe no fraude Honour thy father and mother ✠verse 20 But he ansvvering said to him Maister al these things I haue obserued from my youth ✠verse 21 And IESVS beholding him loued him and said to him One thing is vvanting vnto thee goe sel vvhatsoeuer thou hast and giue to the poore and thou shalt haue treasure in heauen and come folovv me ✠verse 22 Who being stroken sad at the vvord vvent avvay sorovvful for he had many possessions ✠verse 23 And IESVS looking about saith to his Disciples Hovv hardly shal they that haue money enter into the kingdom of God! ✠verse 24 And the Disciples vvere astonied at his vvordes But IESVS againe ansvvering saith to them Children hovv hard is it for them that trust in money to enter into the kingdom of God! ✠verse 25 It is easier for a camel to passe through a nedels eie then for ″ a rich man to enter into the kingdom of God ✠verse 26 Vvho marueled more saying to them selues And vvho can be saued ✠verse 27 And IESVS beholding them saith Vvith men it is impossibile but not vvith God for al things are possible vvith God ✠verse 28 And Peter began to say vnto him Behold vve haue left al things and haue folovved thee ✠verse 29 IESVS ansvvering said Amen I say to you there is no man vvhich hath left house or brethren or sisters or father or mother or children or landes for me and for the Gospel ✠verse 30 that shal not receiue ″ an hundred times so much novv in this time houses and brethren and sisters and mothers and children and landes vvith persecutions and in the vvorld to come life euerlasting ✠verse 31 But * many that are first shal be last and the last first ✠verse 32 And they vvere in the vvay going vp to Hierusalem and IESVS vvent before them and they vvere astonied and folovving vvere afraid And * taking againe the Tvvelue he began to tel them the things that should befal him ✠verse 33 That behold vve goe vp to Hierusalem and the Sonne of man shal be betrayed to the cheefe Priestes and to the Scribes and Auncients and they shal condemne him to death and shal deliuer him to the Gentiles ✠verse 34 and they shal mocke him and spit on him and scourge him and kil him and the third day he shal rise againe ✠verse 35 And * there come to him Iames and Iohn the sonnes of Zebedee saying Maister vve vvil that vvhat thing soeuer vve shal aske thou doe it to vs. ✠verse 36 But he said to them What vvil you that I doe to you ✠verse 37 And they said Graunt to vs that vve may sit one on thy right hand and the other on thy left hand in thy glorie ✠verse 38 And IESVS said to them You vvotte not vvhat you aske can you drinke the cuppe that I drinke or be baptized vvith the baptisme vvhervvith I am baptized ✠verse 39 But they said to him Vve can And IESVS said to them The cuppe in deede vvhich I drinke you shal drinke and vvith the baptisme vvhervvith I am baptized shal you be baptized ✠verse 40 but to sit on my right hand or on my left is not mine to giue vnto you but to vvhom it is prepared ✠verse 41 And the ten hearing began to be displeased at Iames and Iohn ✠verse 42 And IESVS calling them saith to them * You knovv that they vvhich seeme to rule ouer the gentiles ouerrule them and their Princes haue povver ouer them ✠verse 43 But it is not so in you but vvhosoeuer vvil be greater shal be your minister ✠verse 44 and vvhosoeuer vvil be first among you shal be the seruant of al. ✠verse 45 For the Sonne of man also is not come to be ministred vnto but to minister and to giue his life a redempption for many ✠verse 46 And * they come to Iericho and vvhen he departed from Iericho and his Disciples and a very great multitude the sonne of Timaeus Bar-timaeus the blinde man sate by the way side begging ✠verse 47 Vvho vvhen he had heard that it is IESVS of Nazareth he began to crie and to say IESVS sonne of Dauid haue mercie vpon me ✠verse 48 And many threatened him to hold his peace but he cried much more Sonne of Dauid verse 49 haue mercie vpon me And IESVS standing stil commaunded him to be called And they call the blinde man saying to him Be of better comfort arise he calleth thee ✠verse 50 Vvho casting of his garment leapt vp and came to him ✠verse 51 And IESVS ansvvering said to him Vvhat vvilt thou that I doe vnto thee And the blinde man said to him Rabbôni that I may see ✠verse 52 And IESVS said to him Goe thy vvaies thy faith hath made the safe And forthvvith he savv and folovved him in the vvay ANNOTATIONS CHAP. X. 4. Permitted Some things are permitted though not approued or allowed to auoid greater inconueniences No man may doe euil for any cause but he may permit other mens euils for diuerse causes as God him self doeth who can doe no euil So doth the Prince and Common-wealth permit lesser euils to eschew greater and so may the Holy Church much more as S. Augustine saith she doeth being placed among much chaffe and much cockle tolerate many things and yet whatsoeuer is against faith and good life she neither approueth nor
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
said also to the multitudes When you see a cloude rising from the vvest by and by you say A shoure commeth and so it commeth to passe ✠verse 55 and vvhen the south vvinde blovving you say That there vvil be heate and it commeth to passe ✠verse 56 Hypocrites the face of the heauen and of the earth you haue skil to discerne but this time hovv doe you not discerne ✠verse 57 And vvhy of your selues also iudge you not that vvhich is iust ✠verse 58 * And vvhen thou goest vvith thy aduersarie to the Prince in the vvay endeuour to be deliuered from him lest perhaps he dravv thee to the iudge and the iudge deliuer thee to the exactour and the exactour cast thee into prison ✠verse 59 I say to thee thou shalt not goe out thence vntil thou pay the very last mite ANNOTATIONS CHAP. XII ◠Euery one that confesseth A Catholike man is bound to confesse his faith being called to accoumpt or examined by Iew Heathen or Heretike concerning the same Neither is it ynough to keepe Christ in his hart but he must also acknowledge him in his wordes and deedes And to deny Christ or any article of the Catholike faith for shame or feare of any worldly creature hath no lesse punishment then to be denied refused and forsaken by Christ at the houre of his death before al his Angels Which is an other maner of presence and Consistorie then any Court or Session that men can be called to for their faith in this world 11. Be not careful That the poore vnclearned Catholike should not be discouraged or make his excuse that he is a simple man not able to ansvver cunning Heretikes nor to giue a reason of his beleefe and therfore must suffer or say any thing rather then come before them our Maister giueth them comfort promising that the Holy Ghost shal euer put into their hartes at time of their appearance that vvhich shal be sufficient for the purpose not that euery one vvhich is conuented before the Aduersaries of faith should alvvaies be endeed vvith extraordinary knovvledge to dispute and confute as the Apostles and others in the primitiue Church vvere but that God vvil euer giue to the simple that trusteth in him sufficient courage and vvordes to confesse his beleefe For such an one called before the Commissioners saith ynough and defendeth him self sufficiently vvhen he ansvvereth that he is a Catholike man that he wil liue and die in that faith which the Catholike Church throughout al Christian countries hath and doth teach and that this Church can giue them a reason of al the things vvhich they demaund of him c. 14. Who hath appointed Christ refused to medle in this temporal matter partly because the demaund proceded of couetousnes and il intention partly to giue an example to Clergie men that they should not be vvithdravven by secular affaires and controuersies from their principal function of praying preaching and spiritual regiment but not vvholy to forbid them al actions pertaining to vvorldly busines specially vvhere and vvhen the honour of God the increase of religion the peace of the people and the spiritual benefite of the parties doe require In vvhich cases S. Augustin as Possidonius vvriteth vvas occupied often vvhole daies in ending vvorldly controuersies and so he vvriteth of him self also not doubting but to haue revvard therfore in heauen 21. Riche to God vvard He is riche tovvards God that by his goods bestovved vpon the poore hath store of merits and many almesmens praiers procuring mercie for him at the day of his death and iudgement vvhich is here therfore called treasure laid vp in heauen vvhere the barnes be large ynough The necessitie of vvhich almes is by Christ him self here shevved to be so great and so acceptable to God that rather then they should lacke the fruite thereof they should sel al they haue and giue to the poore 34. Where your treasure is If the riche man vvithdravven by his vvorldly treasure can not set his hart vpon heauen let him send his mony thither before him by giuing it in almes vpon such as vvil pray for him and his hart vvil solovv his purse thither CHAP. XIII He threateneth the Iewes to be forsaken vnles they doe penance 10 and confoundeth them for maligning him for his miraculous good doing on the Sabboths 18 but his kingdom the Church as contemptible as it seemeth to them now in the beginning shal spread ouer al the world 20 and conuert al 23 and what an hartsore it shal be to them at the last day to see them selues excluded from the glorie of this kingdom and the Gentils admitted in their place 31 foretelling that it is not Galilee that he feareth but that obstinate and reprobate Hierusalem vvil nedes murder him as also his messengers afore and after him verse 1 AND there vvere certaine present at that very time telling him of the Galilaeans vvhose bloud Pilate mingled vvith their sacrifices ✠verse 2 And he ansvvering said to them Thinke you that ″ these Galileans vvere sinners more then al the Galilaeans that they suffred such things ✠verse 3 No I say to you but vnles you haue penance you shal al likevvise perish ✠verse 4 As those eightene vpō vvhom the toure fel in Silóe and slevv them thinke you that they also vvere detters aboue al the men that dvvel in Hierusalem ✠verse 5 No I say to you but if you haue not penance you shal al likevvise perish ✠verse 6 And he said this similitude A certaine man had a figtree planted in his vineyard and he came seeking for fruite on it and found not ✠verse 7 And he said to the dresser of the vineyard Loe it is three yeres since I come seeking for fruite vpon this figtree and I finde not Cut it dovvne therfore vvhereto doth it also occupie the ground ✠verse 8 But he ansvvering saith to him Lord let it alone this yere also vntil I digge about it and dung it ✠verse 9 and if happily it yeld fruite but if not hereafter thou shalt cut it dovvne ✠verse 10 And he vvas teaching in their synagogue on the Sabboths ✠verse 11 And behold a vvoman that had a spirit of infirmitie eightene yeres and she vvas crooked neither could she looke vpvvard at al. ✠verse 12 Whom vvhen IESVS savv he called her vnto him and said to her Woman thou art deliuered from thy infirmitie ✠verse 13 And he imposed hands vpon her and forthvvith she vvas made straight and glorified God ✠verse 14 And the Archsynagogue ansvvering because he had indignation that IESVS had cured on the Sabboth said to the multitude Sixe daies there are vvherein you ought to vvorke in them therfore come and be cured and not in the Sabboth day ✠verse 15 And our Lord ansvvering to him said Hypocrite doth not euery one
Hel went thither specially and deliuered the said fathers out of that mansion Iren. li. 4 c. â—9 Euseb Demonst Euang. li. 10. c. 8 sub fineÌ„ Nazian orat 2 de Pasch Chrysost to 5 in demonst Quod Christus sit Deus paulo post initium Epipha in heres 46 Tatiani Ambro. de myst Pasch c. 4. Hiero. in 9 Zacharia August ep 99 li. 20 de Ciuit. c. 15. Paulinus in Panegyrico Celst Cyrillus in lo. li. 12 c. 36 ad illud Inclinato capite Gregor li. 6 ep 179. vvhich truth and place though of al the ancient vvriters confessed and proued by this and other Scriptures yet the Aduersaries deny it as they do Purgatorie most impudently 26 A great chaos A great distance betvvixt Abrahams bosome and the inferiour hel Some iudge Purgatorie to be placed there from vvhence no doubt Christ also deliuered some at his descending to hel for these in Abrahams bosome vvere not in paines and S. Augustine saith the Scriptures be plaine that he tooke some out of the places of punishment and yet none out of the hel of the damned What other place then can that be but Purgatorie 28. Lest they also If the damned had care of their frendes aliue how for what cause soeuer much more haue the Saincts and saued persons And if those in hel haue meanes to expresse their cogitations and desires and to be vnderstood of Abraham so far distant both by place and condition much rather may the liuing pray to the Saincts and be heard of them betvvixt earth that is to say the Church militant and heauen being continual passage of soules and * Angels ascending and descending by Iacobs ladder Mâ—n must not for al that be curious to searche how the soules of the deceased expresse their mindes and be heard one of an other and so fall to blasphemie as Caluin doth asking whether their eares be so long to heare so far of and wickedly measuring al things by mortal mens corporal grosse maner of vttering conceits one to an other Which was not here done by this damned nor by Abraham with corporal instruments of tongue teeth and eares though for the better expressing of the damneds case Christ vouchsaued to vtter it in termes agreeing to our capacitie CHAP. XVII So damnable it is to be author of a Schisme 3 that we must rather forgiue be it neuer so often 5 We must he feruent in faith 7 and humble withal knowing that we are bound to God and not he to vs. ″ The nine Iewes are vngrateful after that he hath cured their leprosie but the one Samaritane the one Catholike Church of the Gentils far otherwise 20 The Pharisees asking when coÌ„meth this kingdom of God of whose approching they had now heard so much he teacheth that God must reigne within vs 22 and warneth vs after his Passion neuer to goe out of his Catholike Church for any new secrete coÌ„ming of Christ that Heretikes shal pretend but onely to expect his second coÌ„ming in glorie 26 preparing our selues vnto it because it shal come vpon many vnprouided 31 specially through the persecution of Antichrist a litle before it verse 1 AND he said to his Disciples It is impossible that scandale should not come but vvo to him by vvhom they come ✠verse 2 It is more profitable for him if a mil-stone be put about his necke and he be cast into the sea then that he scaÌ„dalize one of these litle ones ✠verse 3 Looke vvel to your selues * If thy brother sinne against thee rebuke him and if he doe penance forgiue him ✠verse 4 And if he sinne against thee seuen times in a day and seuen times in a day be conuerted vnto thee saying It repenteth me forgiue him ✠verse 5 And the Apostles said to our Lord Increase faith in vs. ✠verse 6 And our lord said * If you had faith like to a mustard seede you might say to this mulberie tree be thou rooted vp and be transplanted into the sea and it vvould obey you ✠verse 7 And vvhich of you hauing a seruant plovving or keeping cattle that vvil say to him returning out of the field Passe quickly sit dovvne ✠verse 8 and saith not to him Make ready supper and gird thy self and serue me vvhiles I eate and drinke and aftervvard thou shalt eate and drinke ✠verse 9 Doth he giue that seruant thankes for doing the things vvhich he commaunded him ✠verse 10 I trovv not So you also vvhen you shal haue done al things that are commaunded you say Vve are ″ vnprofitable seruants vve haue done that vvhich vve ought to doe ✠verse 11 And it came to passe as he vvent vnto Hierusalem he passed through the middes of Samaria and Galilee ✠verse 12 And vvhen he entred into a certaine tovvne there mette him ten men that vvere lepers vvho stoode a farre of ✠verse 13 and they lifted vp their voice saying IESVS maister haue mercie on vs. ✠verse 14 Vvhom as he savv he said Goe * shevv your selues ″ to the Priests And it came to passe ″ as they vvent they vvere made cleane ✠verse 15 And one of them as he savv that he vvas made cleane vvent backe vvith a loud voice magnifying God ✠verse 16 and he fel on his face before his feete giuing thankes and this vvas a Samaritane ✠verse 17 And IESVS ansvvering said Vvere not ten made cleane and vvhere are the nine ✠verse 18 There vvas not found that returned and gaue glorie to God but this stranger ✠verse 19 And he said to him Arise goe thy vvaies because thy faith hathmade thee safe ⊢ ✠verse 20 And being asked of the Pharisees Vvhen commeth the kingdom of God he ansvvered them and said The kingdom of God commeth not vvith obseruation ✠verse 21 neither shal they say Loe here or loe there for loe the kingdom of God is vvithin you ✠verse 22 And he said to his Disciples The daies vvil come vvhen you shal desire to see one day of the Sonne of man and you shal not see ✠verse 23 * And they vvil say to you Loe here and loe there Goe not neither doe ye folovv after ✠verse 24 For euen as the lightening that lighteneth from vnder heauen vnto those partes that are vnder heauen shineth so shal the Sonne of man be in his day ✠verse 25 But first he must suffer many things and be reiected of this generation ✠verse 26 And as it came to passe in the daies of Noé so shal it be also in the daies of the Sonne of man ✠verse 27 They did eate and drinke they did marie vviues and vvere giuen to mariage euen vntil the day that Noé entred into the arke and the floud came and destroyed them al. ✠verse 28 Likevvise as it came to passe in the * daies of Lot They did eate
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 coÌ„mission of my father for preaching working miracles and other graces I must not be tied to flesh and bloud which vvas not a repreheÌ„sion of our Lady or significatioÌ„ that he vvould not heare her in this or other things pertaining to Gods glorie or the good of men for the euent shovveth the contrarie but it vvas a lesson to the companie that heard it and namely to his Disciples that respect of kinred should not dravv them to doe any thing against reason or be the principal motion vvhy they doe their dueties but Gods glorie 5. Whatsoeuer he shal say By this you see our Lady by her diuine prudence and entiere familiaritie and acquaintance with al his maner of speaches knew it was no checke to her but a doctrine to others and that she had no repulse though he seemed to say his time was not yet come to worke miracles not doubting but he would begin a litle before his ordinary time for her sake as S. Cyril thinketh he did and therfore she admonisheth the waiters to marke wel to execute whatsoeuer Christ should bid them doe 1â— Cast them out By this chastising corporally the defilers and abusers of the Temple he doth not onely shew his power that being but one poore man he could by force execute his pleasure vpon so many sturdy fellowes but also his soneralne authoritie ouer al offenders and that not vpon their soules onely as by excommunication and spiritual penalties but so far as is requisite for the execution of spiritual iurisdiction vpon their bodies and goods also That the Spiritualtie may learne how far and in what cases for iust zeale of Christs Church they may vse and exercise both spiritually and temporally their forces and faculties against offenders specially against the prophaners of Gods Church according to the Apostles allusion 1 Cor. 3. If any defile the Temple of God him vvil God destroy â—4 IESVS committed not him self S. Augustine applieth this their first faith and beleefe in Christ sodenly raised vpon the admiration of his wonders but yet not fully formed or established in them vnto the faith of Nouices or Catechumen in the Church and Christs not committing his Person to them as yet to the Churches like warinesse and wisedom in not opening not giuing to them our Lord in the B. SacrameÌ„t because al were not to be trusted with that high point without ful trial of their faith CHAP. III. He teacheth Nicodemus that to come to the kingdom of God Baptisme is necessarie as being our Regeneration 10 Vvhich point Nicodemus as then not vnderstaÌ„ding 11 he shevveth that they must beleeue him and vvhat good cause there is for them so to doe â—3 After this he also baptizeth and Iohn likevvise at the same time 25 Wherevpon a question being moued Whether Baptisme is better 25 Iohn ansvvereth it by saying that he is so far inferiour to Christ as a mere man to God most high verse 1 AND there vvas a man of the Pharisees named Nicodemus a prince of the Ievves ✠verse 2 This man came to IESVS by night and said to him Rabbi vve knovv that thou art come from God a maister for no man can doe these signes vvhich thou doest vnles God be vvith him ✠verse 3 IESVS ansvvered and said to him Amen Amen I say to thee Vnles a man be borne againe he can not see the kingdom of God ✠verse 4 Nicodemus said to him Hovv can a man be borne vvhen he is old can he enter into his mothers vvombe againe and be borne ✠verse 5 IESVS ansvvered Amen Amen I say to thee Vnles a man be ″ borne againe of vvater and the Spirit he can not enter into the kingdom of God ✠verse 6 That vvhich is borne of the flesh is flesh that vvhich is borne of the spirit is spirit ✠verse 7 Marueil not that I said to thee You must be borne againe ✠verse 8 The spirit breatheth vvhere he vvil and thou hearest his voice but thou knovvest not vvhence he commeth and vvhither he goeth so is euery one that is borne of the Spirit ✠verse 9 Nicodemus ansvvered said to him Hovv can these things be done ✠verse 10 IESVS ansvvered and said to him Thou art a maister in Israel and art thou ignorant of these things ✠verse 11 Amen Amen I say to thee that vve speake that vvhich vve knovv and that vvhich vve haue seen vve testifie and our testimonie you receiue not ✠verse 12 If I haue spoken to you earthly things and you beleeue not hovv if I shal speake to you heauenly things vvil you beleeue ✠verse 13 And no man hath ascended into heauen but he that descended from heauen the Sonne of man vvhich is in heauen ✠verse 14 And as * Moyses exalted the serpent in the desert so must the Sonne of man be exalted ✠verse 15 that euery one vvhich beleeueth in him perish not but may haue life euerlasting ✠verse 16 For so God loued the vvorld that he gaue his only-begotten sonne that euery one that beleeueth in him perish not but may haue life euerlasting ⊢ ✠verse 17 For God sent not his sonne into the vvorld to iudge the vvorld but that the vvorld may be saued by him ✠verse 18 He that beleeueth in him is not iudged but he that doeth not beleeue ″ is already iudged because he hath not beleeued in the name of the only-begotten sonne of God ✠verse 19 And this is the iudgment because the light is come into the vvorld and men haue loued the darkenesse rather then the light for their vvorkes vvere euil ✠verse 20 For euery one that doeth il hateth the light and commeth not to the light that his vvorkes may not be controuled ✠verse 21 But he that doeth veritie commeth to the light that his vvorkes may be made manifest because they vvere done in God ⊢ ✠verse 22 After these things IESVS came and his Disciples into the countrie of Ievvrie and there he abode vvith them and baptized ✠verse 23 And Iohn also vvas baptizing in Aenon beside Salim because there vvas much vvater there and they came and vvere baptized ✠verse 24 For Iohn vvas not yet cast into prison ✠verse 25 And there rose a question of Iohns disciples vvith the Ievves concerning purification ✠verse 26 And they came to Iohn and said to him Rabbi he that vvas vvith thee beyond Iordan to vvhom * thou didst giue testimonie behold he baptizeth and al come to him ✠verse 27 Iohn ansvvered and said A man can not receiue any thing vnlesse it be giuen him from heauen ✠verse 28 Your selues doe beare me vvitnesse * that I said I am not CHRIST but that I am sent before him ✠verse 29 He that hath the bride is the bridegrome but the frende of the bridegrome that standeth and heareth him reioyceth vvith ioy for the voice
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
graffed into their ovvne oliue ✠verse 25 For I vvil not haue you ignorant brethren of this mysterie that you be not vvise in your selues that blindnes in part hath chaunced in Israël vntil the fulnes of the Gentiles might enter ✠verse 26 and also al Israël might be saued as it is vvritten There shal come out of Sion he that shal deliuer and shal auert impietie from Iacob ✠verse 27 And this to them the testament from me vvhen I shal haue taken avvay their sinnes ✠verse 28 ″ According to the Gospel in deede enemies for you but according to the election most deere for the fathers ✠verse 29 for vvithout repentance are the giftes and the vocation of God ✠verse 30 for ″ as you also sometime did not beleeue God but novv haue obteined mercie because of their incredulitie ✠verse 31 so these also novv haue not beleeued for your mercie that they also may obteine mercie ✠verse 32 For God hath ″ cōcluded al into incredulitie that he may haue mercie on al. ✠verse 33 ″ O depth of the riches of the vvisedom and of the knowledge of God hovv incomprehensible are his iudgements and his vvaies vnsearcheable ✠verse 34 for * vvho hath knovven the minde of our Lord or vvho hath been his coūseler ✠verse 35 Or vvho hath first giuen to him and retribution shal be made him ✠verse 36 For of him and by him and in him are al things to him be glorie for euer Amen ⊢ ANNOTATIONS CHAP. XI 4. Seuen thousand The Heretikes alleage this place and example very impertinently to proue that the Church may be vvholy secrete hid or vnknovven for though the faithful vvere forced to keepe close in that persecution of Achab and Iezabel vvhich vvas onely in the kingdom of the ten tribes that is of Isaael yet at the very same time in Hierusalem and al the kingdom of Iuda the external vvorship and profession of faith vvas open to al the vvorld and vvel knovven to Elias the faithful so many that * the very souldiars only vvere numbered aboue ten hundred thousand besides that there is a great difference betvvene the Christian Church and the Ievves ours resting vpon better promisses then theirs And vve vvil not put the Protestants to proue that there vvere 7000 of their Sect vvhen their nevv Elias Luther began but let them proue that there were seuē or any one either then or in al ages before him that vvas in al pointes of his beleefe Heretikes there vvere before him as Iouinian Vigilantius Heluidius Vvicleffe c. and vvith him Zuinglius Caluin c. Vvho beleeued as he did in some things but not in al. 6. Not novv of vvorkes If saluation be attributed to good vvorkes done of nature vvithout faith Gods helpe the same can not be of grace for such vvorkes exclude grace fauour and mercie and chalenge onely of dette and not of gift Therfore take heede here of the Heretikes exposition that vntruely exclude Christian mens vvorkes from necessity or merite of saluation vvhich are done vvith and by Gods grace and therfore euidētly consist vvith the same and be ioyned vvith Gods grace as causes of our saluation Our Aduersaries are like if Potecaries euer taking quid pro quo either of ignorance or of intent to deceiue the simple ◠God hath giuen It doth not signifie his vvorking or action but his permission Chris ho. 19 in ep Ro. And S. Augustine saith not by putting malice into them but by not imparting his grace vnto them and that through their ovvne deserts alvvaies and their ovvne willes euer properly working the same See Annot. Mat. c. 13 14. Ro. c. 1 24. 20. Because of incredulity He represseth the pride of the Gentils vaunting them selues of their receiuing and of the Ievves reiection namely in that they thought the Ievves to be forsaken for no other cause but that they might come into their roomes declaring that the direct and proper cause of their forsaking vvas their incredulity exhorting the Gentiles to bevvare of the same because they may fall as vvel as the other and that God is as like to execute iustice against them as against the Ievves as he hath done in many nations falling to heresie 28. According to the Gospel In respect or as concerning beleefe in Christ and receiuing the Gospel they are Gods enemies by occasion of vvhich their incredulity the Gentiles found mercie othervvise in respect of his special election of that nation and the promisses made to the Patriarches the Ievves are deere to him still for God neuer promiseth but he performeth nor repenteth him self of the priuileges giuen to that nation 30. For as you As the Gentiles vvhich before beleeued not found mercie and came to faith vvhen the Ievves did fall so the Ievves not novv beleeuing vvhen al the Gentils haue obtained mercie shal in the end of the vvorld by Gods disposition obtaine grace and pardon as the Gentiles haue done 32. Concluded al. That so God taking al Nations and al men in sinne vvhich they fell into not by his drift or causing but of their ovvne free vvil may of his mercie call and conuert vvhom and in vvhat order he vvill and the parties haue no cause to bragge of their deseruings but both countries and particular men may referre their eternal election and their first calling and conuersion to Christ and to his mercie only no vvorkes vvhich they had before in their incredulity deseruing any such thing though their vvorkes aftervvard proceding of faith and grace doe merite heauen 33. O depth The Apostle concludeth that no man ought to search further into Gods secrete and vnsearcheable counsels of the vocation of the Gentils and reiecting the Ievves othervvise then this that al vvhich be reiected for their sinnes be iustly reiected and al that be saued by Gods great mercie and Christs grace be saued And vvhosoeuer seeketh among the people to spred contagion of curiosity by seeking further after things 〈◊〉 mans Angels reache they ouerreache ouerthrovv them selues If thou vvilt be saued beleeue obey the Church feare God and keepe his commaundements that is thy part and euery mans els Thou maist not examine vvhether thou be predestinate or reprobate nor seeke to knovv the vvaies of Gods secrete iudgement tovvard thy self or other men It is the common enemy of our soules that in this vnhappy time hath opened blasphemous tongues and directed the proude pennes of Caluin Beza Verone and such reprobates to the discussing of such particulars to the perdition of many a simple man and specially of young Scholers in Vniuersities which with lesse studie may learne to be provvd and curious then to be humble wise and obedient CHAP. XII He exhorteth them to mortification of the body 2 to renouation of the minde 3 to keeping of vnitie by humilitie ◠to the right vsing of their gifts and functions
barbarous Yea and the Seruice of our ovvne language vvithin a fevv hundreth yeres or rather euery age shal vvholy become barbarous and vnknovven to our selues our tongue as al vulgar doth so often change And for edification that is for increase of faith true knovvledge and good life the experience of a fevv yeres hath giuen al the vvorld a ful demonstration vvhether our forefathers vvere not as vvise as faithful as deuout as fearful to breake Gods lavves and as likely to be saued as vve are in al our tongues translations and English praiers Much vanitie curiositie contempt of Superiors disputes emulations contentions Schismes horrible errors profenation and diuulgation of the secrete Mysteries of the dreadful Sacraments * vvhich of purpose vvere hidden from the vulgar as S. Denys Eccl. Hier. c. 1. and S. Basil de Sp. Sanct. c. 27. testifie are fallen by the same but vertue or sound knovvledge none at al. Vvherein this also is a grosse illusion and vntruth that the force and efficacie of the Sacraments Sacrifice and common praier dependeth vpon the peoples vnderstanding hearing or knovvledge the principal efficacie of such thinges and of the vvhole ministerie of the Church consisting specially of the very vertue of the vvorke and the publike office of the Priests who be appointed in Christes behalfe to dispose these Mysteries to our most good the infant innocent idiote and vnlearned taking no lesse fruite of Baptisme and al other diuine offices meete for euery ones condition then the learnedst Clerke in the Realme and more if they be more humble charitable deuour and obedient then the other hauing lesse of these qualities and more learning Vvhich vve say not as though it were inconuenient for the people to be vvel instructed in the meaning of the Sacraments and holy ceremonies and Seruice of the Church for that to their comfort and necessarie knovvledge both by preaching Catechizing and reading of good Catholike bookes Christian people do learne in al Nations much more in those countries vvhere the Seruice is in Latin then in our Nation God knovveth But we say that there be other wales to instruct them and the same lesse subiect to danger and disorder then to turne it into vulgar tongues Vve say the simple people and many one that thinke them selues some body vnderstand as litle of the sense of diuers Psalmes Lessons and Oraisons in the vulgar tongue as if they vvere in Latin yea and often take them in a vvrong peruerse and pernitious sense vvhich lightly they could not haue done in Latin Vve say that such as vvould learne in deuotion and humilitie may and must rather vvith diligence learne the tongue that such Diuine things be vvritten in or vse other diligence in hearing sermons and instructions then for a fevv mens not necessarie knovvledge the holy vniuersal order of Gods Church should be altered For if in the kingdom of England onely it be not conuenient necessarie nor almost possible to accommodate their Seruice booke to euery prouince and people of diuers tongues hovv much lesse should the vvhole Church so do consisting of so many differences Neither doth the Apostle in al this Chapter appoint any such thing to be done but admonisheth them to pray and labour for the grace of vnderstanding and interpretation or to get others to interprete or expound vnto them And that much more may vve doe concerning the Seruice in Latin vvhich is no strange nor miraculously gotten or vnderstood tongue but common to the most and cheefe churches of the vvorld and hath bene since the Apostles time daily vvith al diligence through out al these partes of Christendom expounded in euery house schole church and pulpit and is so vvel knovven for euery necessarie part of the diuine Seruice that by the diligence of parents Maisters and Curates euery Catholike of age almost can tel the sense of euery ceremonie of the Masse vvhat to ansvver vvhen to say Amen at the Priestes benediction vvhen to confesse vvhen to adore vvhen to stand vvhen to kneele when to receiue vvhat to receiue vvhen to come vvhen to depart and al other dueties of praying and seruing sufficient to saluation And thus is it euident that S. Paul speaketh not of the common tonges of the Churches Seruice Secondly it is as certaine that he meaneth not nor vvriteth any vvord in this place of the Churches publike Seruice praier or ministration of the holy Sacrament vvherein the Office of the Church specially consisteth but onely of a certaine exercise of mutual conference wherein one did open to an other and to the assemblie miraculous giftes and graces of the Holy Ghost and such Canticles Psalmes secrete Mysteries sorts of Languages and other Reuelations as it pleased God to giue vnto certaine both men and vvomen in that first beginning of his Church In doing of this the Corinthians cōmitted many disorders turning Gods gifts to pride and vanitie and namely that gift of tonges vvhich being in deede the least of al giftes yet most puffed vp the hauers and novv also doth commonly puffe vp the professors of such knovvledge according as S. Augustine vvriteth thereof This exercise and the disorder thereof vvas not in the Church for any thing we can reade in antiquitie these fourtene hundreth yeres and therfore neither the vse nor abuse nor S. Paules reprehēsion or redressing thereof can concerne any vvhit the Seruice of the Church Furthermore this is euident that the Corinthians had their Seruice in Greeke at this same time and it vvas not done in these miraculous tonges Nothing is meant then of the Church Seruice Againe the publike Seruice had but one language in this exercise they spake in many tonges In the publike Seruice euery man had not his ovvne special tongue his special Interpretation special Reuelation proper Psalmes but in this they had Againe the publike Seruice had in it the ministration of the holy Sacrament principally vvhich vvas not done in this time of conference For into this exercise vvere admitted Catechumens and Infidels and vvhosoeuer vvould in this vvomen before S. Paules order did speake and prophecie so did they neuer in the Ministration of the Sacrament vvith many other plaine differences that by no meanes the Apostles vvordes can be rightly and truely applied to the Corinthians Seruice then or ours novv Therfore it is either great ignorance of the Protestants or great guilfulnes so vntruely and peruersly to apply them Neither is here any thing meant of the priuate praiers vvhich deuout persons of al sortes and sexes haue euer vsed specially in Latin as vvel vpon their Primars as Beades For the priuate praiers here spoken of vvere psalmes or hymnes and sonnets nevvly inspired to them by God and in this conference or prophecying vttered to one an others comfort or to them selues and God onely But the praiers psalmes and holy vvordes of the Christian people vsed priuately are not composed by them nor diuersely inspired
vvhich cause comfort one an other edifie one an other as also you doe ✠verse 12 And vve beseeche you brethren that you vvil knovv them that labour among you and that gouerne you in our Lord and admonish you ✠verse 13 that you haue them more aboudaÌ„tly in charitie for their vvorke haue peace vvith them ✠verse 14 And vve beseeche you brethren admonish the vnquiet comfort the vveake-minded beare vp the vveake be patient to al. ✠verse 15 See that * none render euil for euil to any man but alvvaies that vvhich is good pursue tovvards eche other and tovvards al. ✠verse 16 Alvvaies reioyce ✠verse 17 Pray * vvithout intermission ✠verse 18 In al things giue thankes for this is the vvil of God in Christ IESVS in al you ✠verse 19 The Spirit extinguish not ✠verse 20 Prophecies despise not ✠verse 21 But ″ prooue al things hold that which is good ✠verse 22 From al appearance of euil refraine yourselues ✠verse 23 And the God of peace him self sanctifie you in al things that your vvhole spirit and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ ⊢ ✠verse 24 He is faithful that hath called you vvho also vvil doe it ✠verse 25 Brethren pray for vs. ✠verse 26 Salute al the brethren in a holy kisse ✠verse 27 I adiure you by our Lord that this epistle be read to al the holy brethren ✠verse 28 The grace of our Lord IESVS Christ be vvith you Amen ANNOTAT CHAP. V. 10 But proous Though vve may not extinguish the spirit nor coÌ„teÌ„mne the prophets yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vauÌ„teth him self of the spirit as Arch-heretikes euer did vve must trie thâ—â— by the doctrine of the Apostles the Spirit of the Catholike Church vvhich can not be guile â— THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS THE second to the Thessalonians hath in the title as the first Paul and Siluanus and Timothee c. And therfore it seemeth to haue bene vvritten in the same place to vvitte at Corinth vvhere they remained a yere and sixe moneths straight vpon their answer to the first epistle First he thanketh God for their increase and perseuêrance comforting them againe in those persecutions and praieth for their accomplisment Secondly he assureth them tht the day of Iudgement is not at hand putting them in rememberaÌ„ce vvhat he told them thereof by vvord of mouth vvhen he vvas present as therfore he biddeth them aftervvard to hold his Traditions vnvvritten no lesse then the vvritten to vvitte that all those persecutions and heresies raised then and aftervvard against the Catholike Church vvere but the mysterie of Antichrist and not Antichrist himself but that there should come at length a plaine Apostasie theÌ„ the vvhole fore running mysterie being once perfitly vvrought should folovv the reuelation of Antichrist himself in person as after all the mysteries of the old Testament Christ IESVS our Lord came him self in the fulnes of time And then at length after all this the day of Iudgement and second comming of Christ shal be as hand and not before vvhatsoeuer pretense of vision or of some speach of mine saith S. Paul any make to seduce you vvithal or of my former epistle or any other For vvhich cause also in the end of this epistle he biddeth them to knovv his hand vvhich is a signe in euery epistle Lastly he requesteth their praiers and requireth them to keepe his commaundements and Traditions namely that the poore vvhich are able get their ovvne liuing vvith vvorking as he also gaue them example though he vvere not bound thereto THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh God for their increase in faith and charitie and constancie in persecution assuring them that they merite thereby the kingdom of God as their persecutors do damnation 11 and also praieth for their accomplishment verse 1 PAVL and Siluanus and Timothee to the churche of the Thessalonians in God our Father and our Lord IESVS Christ ✠verse 2 Grace to you and peace from God our Father and our Lord IESVS Christ ✠verse 3 Vve ought to giue thankes alvvaies to God for you brethren so as meete is because your faith increaseth excedingly and the charitie of euery one of you aboundeth tovvards eche other ✠verse 4 so that vve our selues also glorie in you in the churches of God for your patience and faith in al your persecutions and tribulations vvhich you sustaine ✠verse 5 for an example of the iust iudgemeÌ„t of God that you may be counted vvorthie of the kingdom of God for the vvhich also you suffer ✠verse 6 if yet it be iust vvith God to repay tribulation to them that vexe you ✠verse 7 and to you that are vexed rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver ✠verse 8 in flame of fire giuing reuenge to them that knovv not God that obey not the Gospel of our Lord IESVS Christ ✠verse 9 vvho shal suffer eternal paines in destruction from the face of our Lord and from the glorie of his povver ✠verse 10 vvhen he shal come to be glorified in his sainctes and to be made maruelous in al them that haue beleeued because our testimonie concerning you vvas credited in that day ✠verse 11 Vvherein also vve pray alvvaies for you that our God make you vvorthie of his vocation and accomplish al the good pleasure of his goodnesse the vvorke of faith in povver ✠verse 12 that the name of our Lord IESVS Christ may be glorified in you and you in him according to the grace of our God and of our Lord IESVS Christ CHAP. II. He requireth them in no case to thinke that Domesday is at hand â— repeating vnto them that there must before come first a reuolt secondly the reuelation also of Antichrist him self in person and that Antichrist shal not permit any God to be vvorshipped but onely him self that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves But Christ shal come then immediatly in maiestie and destroy him and his 13 Therfore he thanketh God for the faith of the Thessalonians 15 and biddeth them sticke to hiâ— Traditions both vvritten and vnvvritten praieth God to coÌ„firme them verse 1 AND vve desire you brethren by the coÌ„ming of our Lord IESVS Christ and of our congregatioÌ„ into him ✠verse 2 that you be not easily moued from your sense nor be terrified neither by spirit nor by word nor by epistle as sent by vs ″ as though the day of our Lord vvere at hand ✠verse 3 Let no man seduce you by any meanes for ″ vnlesse there come a reuolt first and ″
Antichrist or before shal refuse to obey the same but for that neere to the time of Antichrist and the consummation of the vvorld there is like to be a great reuolt of kingdoms peoples and Prouinces from the open external obedience and communion thereof Vvhich reuolt hauing been begunne and continued by Heretikes of diuers ages resisting hating the Seate of Peter vvhich they called cathedram pestilentia the chaire of pestilence * in S. Augustines daies because it is Christes fort erected against Hel gates and al Heretikes and being novv vvonderfully increased by these of our daies the next precursors of Antichrist as it may seeme shal be fully atchieued a litle before the end of the vvorld by Antichrist him self though euen then also vvhen for the fevv daies of Antichristes reigne the external state of the Romane Church and publike entercourse of the faithful vvith the same may cease yet the due honour and obedience of the Christians tovvard it and communion in hart vvith it and practise thereof in secrete and open confessing thereof if occasion require shal not cease no more then it doth novv in the Christians of Cypres and other places vvhere open entercourse is forbidden This is certaine and vvonderful in al vvise mens eies and must needes be of Gods prouidence a singular prerogatiue that this Seate of Peter standeth vvhen al other Apostolike Sees be gone that it stood there for certaine ages together vvith the secular seate of the Empire that the Popes stood vvithout vvealth povver or humane defense the Emperours knovving vvitting and seeking to destroy them and putting to the svvord aboue thirtie of them one after an other yea and being as much afraid of them as if they had been amuli imperij Competitors of their Empire as S. Cyprian noteth epist 52 ad Antonianum num 3 of S. Cornelius Pope in his daies and Decius then Emperour againe that the Emperours aftervvard yelded vp the citie vnto them continuing for al that in the Emperial dignitie still that the successors of those that persecuted them laid dovvne their crovvnes before their Seate and sepulcres honouring the very memories and Relikes of the poore men vvhom their predecessors killed that novv vvel neere these 1600 yeres this Seat standeth as at the beginning in continual miserie so novv of long time for the most part in prosperitie vvithout al mutation in effect as no other kingdom or State in the vvorld hath done euery one of them in the said space being manifoldly altered It standeth vve say al this vvhile to vse S. Augustines vvordes de vtil cred c. 17. Frustra circumlatrantibus haereticis the Heretikes in vaine barking about it not the first Heathen Emperours not the Gothes and Vandals not the Turke not any sackes or massakers by Alaricus Gensericus Attila Borbon and others not the emulation of secular Princes vvere they kings or Emperours not the Popes ovvne diuisions among them selues and manifold difficulties and dangers in their elections not the great vices vvhich haue been noted in some of their persons no◠al these nor any other endeuour or scādal could yet preuaile against the See of Rome nor is euer like to preuaile til the end of the vvorld dravv neere at vvhich time this reuolt here spoken of by the Apostle may be in such sort as is said before and more shal be said in the Annotations next folovving ◠The man of sinne There vvere many euen in the Apostles time as vve see by the 4 Chapter of S. Iohns first epistle and in the vvritings of the aūcient fathers that vvere forerunners of Antichrist and for impugning Christes truth and Church vvere called antichristes vvhether they did it by force and open persecution as Nero and others either Heathen or Heretical Emperours did or by false teaching and other deceites as the Heretikes of al ages in vvhich common and vulgar acception S. Hierom saith al belonged to Antichrist that vvere not of the communion of Damasus then Pope of Rome Hiero. ep 57 ad Damas and in an other place al that haue nevv names after the peculiar calling of Heretikes as Arians Donatistes and as vve say novv Caluinistes Zuinglians c. al such saith he be Antichristes Dial. cont Lucifer c. 9. Yea these later of our time much more then any of the former for diuers causes vvhich shal aftervvard be set dovvne Neuerthelesse they nor none of them are that great Aduersarie enemie and impugner of Christ vvhich is by a peculiar distinction and special signification named the Antichrist 1 Io. 2. and the man of sinne the sonne of perdition the Aduersarie described here els vvhere to oppose him self directly against God our Lord IESVS CHRIST The Heathen Emperours vvere many Turkes be many Heretikes haue been and novv are many therfore they can not be that one great Antichrist vvhich here is spoken of and vvhich by the article alvvaies added in the Greeke is signified to be one special and singular man as his peculiar direct opposition to Christs person in the 5 chapter of S. Iohns Gospel v. 43 the insinuation of the particular stocke and tribe vvhereof he should be borne to wit of the Ievves for of them he shal be receiued as their Massias Io. 5. v. 43. and of the tribe of Dan. Ire◠li. 5. Hieron com in c. 11 Dan. August q. in Ios q. 22 the note of his proper name Apoc. 13 the time of his appearing so neere the vvorldes end his short reigne his singular vvast and destruction of Gods honour and al religion his feined miracles the figures of him in the Prophets and Scriptures of the nevv old Testament al these many other arguments proue him to be but one special notorious Aduersarie in the highest degree vnto vvhom al other persecutors Heretikes Atheistes and vvicked enemies of Christ and his Church are but members and seruants And this is the most common sentence also of al aūcient fathers Onely Heretikes make no doubt but Antichrist is a vvhole order or succession of men vvhich they hold against the former euident Scriptures and reasons onely to establish their folish and vvicked paradoxe that Christes cheefe Minister is Antichrist yea the vvhole order Vvherein Beza specially pricketh so high that he maketh Antichrist euen this great Antichrist to haue been in S. Paules daies though he vvas not open to the vvorld Vvho it should be except he meane S. Peter because he vvas the first of the order of Popes God knovveth And sure it is except he vvere Antichrist neither the vvhole order nor any of the order can be Antichrist being al his lavvful successors both in dignitie and also in truth of Christes religion Neither can al the Heretikes aliue proue that they or any of them vsed any other regiment or iurisdiction Ecclesiastical in the Church or forced the people to any other faith or vvorship of God then Peter him self did preach and
candlestickes of the vvorld no doubt to signfie that Christ preserueth the truth onely in and by the lavvful Bishops and Catholike Church and that Christs truth is not to be sought for in corners or conuenticles of Heretikes but at the Bishops handes and * vpon the candlesticke vvhich shineth to al in the house 20. The Angels of the Churches The vvhole Church of Christ hath S. Michael for her keeper and Protector and therfore keepeth his holy day onely by name among al Angels And as earthly kingdoms haue their special Angels Protectors as vve see in the 10 Chapter of Daniel so much more the particular Churches of ChristeÌ„dom See S. Hierom in 34 Ezech. But of those Angels it is not here meant as is manifest And therfore Angels here must needes signifie the Priests or Bishops specially of the Churches here and in them al the gouernours of the vvhole of euery particular Church of Christendom They are called Angels for that they are Gods messengers to vs interpreters of his vvil our keepers and directors in religion our intercessors the cariers and offerers of our praiers to him and mediators vnto him vnder Christ and for these causes and for their great digniâ—ie they are here and in * other places of Scripture called Angels CHAP. II. He is commaunded to vvrite diuers things to the churches of Ephesiu Sâ—yrna Pergamus and Thyatira praising them that had not admitted the doctrine of the Heretikes called Nicolaâ—ta 22 and calling others by threates vnto penance 26 and promising revvard to him that manfully ouercommeth verse 1 AND to the Angel of the Church of Ephesus vvrite Thus saith he vvhich ″ holdeth the seuen starres in his right hand vvhich vvalketh in the middes of the seuen candlestickes of gold ✠verse 2 I knovv ″ thy vvorkes and labour and thy patience and that thou canst not beare euil men and hast tried them which say them selues to be Apostles and are not and hast found them liars ✠verse 3 and thou hast patience and hast borne for my name and hast not fainted ✠verse 4 But I haue against thee a fevv thinges bicause thou hast left thy first charitie ✠verse 5 Be mindeful therfore from vvhence thou art fallen and doe penance and doe the first vvorkes But if not I come to thee and ″ vvil moue thy candlesticke out of his place vnlesse thou doe penance ✠verse 6 but this thou hast ″ because thou hatest the factes ″ of the Nicolaïtes vvhich I also hate ✠verse 7 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercommeth I vvil giue to eate of the tree of life vvhich is in the Paradise of my God ✠verse 8 And to the Angel of the Church of Smyrna vvrite Thus saith * the first and the last vvho vvas dead and liueth ✠verse 9 I knovv thy tribulation and thy pouertie but thou art riche and thou art blasphemed of them that say them selues to be Ievves and are not but are the synagogue of Satan ✠verse 10 Feare none of these thinges vvhich thou shalt suffer Behold the Deuil vvil send some of you into prison that you may be tried and you shal haue tribulation ten daies Be thou faithful vntil death and I vvil giue thee the crovvne of life ✠verse 11 He that hath an eare let him heare vvhat the Spirit saith to the Churches He that shal ouercome shal not be hurt of the second death ✠verse 12 And to the Angel of the Church of Pergamus vvrite Thus saith he that hath the sharpe tvvo edged svvord ✠verse 13 I knovv vvhere thou dvvellest vvhere the seate of Satan is and thou holdest my name and hast not denied my faith And in those daies Antipas my faithful vvitnesse vvho vvas slaine among you vvhere Satan dvvelleth ✠verse 14 But I haue against thee a fevv thinges because thou hast there them that hold the doctrine of Balaam vvho taught Balac ″ to cast a scandal before the children of Israel to eate and commit fornication ✠verse 15 so hast thou also them that hold the doctrine of the Nicolaïtes ✠verse 16 In like maner doe penance if not I vvil come to thee quickly and vvil fight against them vvith the svvord of my mouth ✠verse 17 He that hath an eare let him heare vvhat the Spirit saith to the Churches To him that ouercoÌ„meth I vvil giue the hidden manna and vvil giue him a vvhite counter and in the counter a nevv name Written vvhich no man knovveth but he that receiueth it ✠verse 18 And to the Angel of the Church of ThyatÃra vvrite Thus saith the Sonne of God vvhich hath eies as a flame of fire and his feete like to latten ✠verse 19 I knovv thy vvorkes and faith and thy charitie and ministerie and thy patience and thy last vvorkes moe then the former ✠verse 20 But I haue against thee a fevv thinges because thou permittest ″ the vvoman * Iezabel vvho calleth her self a prophetesse to teache and to seduce my seruantes to fornicate and to eate of thinges sacrificed to idols ✠verse 21 And I gaue her a time that she might do penance and ″ she vvil not repent from her fornication ✠verse 22 Behold I vvil cast her into a bedde and ″ they that commit aduoutrie vvith her shal be in very great tribulation vnlesse they do penance from their vvorkes ✠verse 23 and her children I vvil kil vnto death and al the Churches shal knovv * that I am he that searcheth the reines and hartes and I vvil giue to euery one of you according to his vvorkes ✠verse 24 But I say to you the rest vvhich are at Thyatira vvhosoeuer haue not this doctrine vvhich haue not knowen the depth ' of Satan as they say I vvil not cast vpon you an other vveight ✠verse 25 Yet that vvhich you haue hold til I come ✠verse 26 And he that shal ouercome and keepe my vvorkes vnto the end ″ I vvil giue him povver ouer the nations ✠verse 27 and * he shal rule them vvith a rod of yron and as the vessel of a potter shal they be broken ✠verse 28 as I also haue receiued of my father and I vvil giue him the morning starre ✠verse 29 He that hath an eare let him heare vvhat the Spirit saith to the Churches ANNOTATIONS CHAP. II. 1. Holdeth the seuen Much to be obserued that Christ hath such care ouer the Church and the Bishops thereof that he is said here to beare them vp in his right hand and to vvalke in the middes of them no doubt to vphold and preserue them and to guide them in al truth 2. Thy vvorkes labour patience c. Things required in a Bishop first good vvorkes and great patience in tribulation next zeale and sharpe discipline tovvard offenders
of the Pagan gods Then vvas it Babylon vvhen S. Iohn vvrote this and then vvas Nero and the rest figures of Antichrist and that citie the resemblance of the principal place vvheresoeuer it be that Antichrist shal reigne in about the later end of the vvorld Novv to apply that to the Romane Church and Apostolike See either novv or then vvhich vvas spoken onely of the terrene state of that citie as it vvas the seate of Peter vvhen it did slea aboue 30 Popes Christs Vicars one after an other endeuoured to destroy the vvhole Church that is most blasphemous and foolish The Church in Rome vvas one thing Babylon in Rome an other thing Peter sate in Rome and Nero sate in Rome but Peter as in the Church of Rome Nero as in the Babylon of Rome Vvhich distinction the Heretikes might haue learned by S. Peter him self ep 1. chap. 5. vvriting thus The Church saluteth you that is in Babylon coëlect So that the Church and the very chosen Church vvas in Rome vvhen Rome vvas Babylon vvhereby it is plaine that vvhether Babylon or the great vvhoore do here signifie Rome or no yet it can not signifie the Church of Rome vvhich is novv and euer vvas differing from the terrene Empire of the same And if as in the beginning of the Church Nero and the rest of the persecuting Emperours vvhich vvere figures of Antichrist did principally sit in Rome so also the great Antichrist shal haue his seate there as it may vvel be though others thinke that Hierusalem rather shal be his principal citie yet euen then shal neither the Church of Rome nor the Pope of Rome be Antichrist but shal be persecuted by Antichrist and driuen out of Rome if it be possible for to Christs Vicar and the Romane Church he vvil beare as much good vvil as the Protestants novv doe and he shal haue more povver to persecute him and the Church then they haue S. Hierom epist 17. c. 7. to Marcella to dravv her out of the citie of Rome to the holy land vvarning her of the manifold allurements to sinne and il life that be in so great and populous a citie alludeth at length to these vvordes of the Apocalypse and maketh it to be Babylon and the purple vvhoore but straight vvay lest some naughtie person might thinke he meant that of the Church of Rome vvhich he spake of the societie of the vvicked only he addeth There is there in deeds the holy Church there are the triumphans monuments of the Apostles and Martyrs there is the true confession of Christ there is the faith praised * of the Apostle and Gentilitie troden vnder foote the name of Christian daily aduancing it self on high Vvhereby you see that vvhatsoeuer may be spoken or interpreted of Rome out of this vvord Babylō it is not meant of the Church of Rome but of the terrene state in so much that the said holy Doctor li. 2. aduers Iouinian c. 19. signifieth that the holines of the Church there hath vviped avvay the blasphemie vvritten in the forehead of her former iniquitie But of the difference of the old state and dominion of the Heathen there for vvhich it is resembled to Antichrist and the Priestly state vvhich novv it hath reade a notable place in S. Leo serm 1 in natali Petri Pauli 5. Mysterie S. Paul calleth this secrete and close vvorking of abomination the mysterie of iniquitie 2. Thessal 2. and it is called a litle after in this chapter vers 7. the Sacrament or mysterie of the vvoman and it is also the marke of reprobation and damnation 6. Drunken of the bloud It is plaine that this vvoman signifieth the vvhole corps of al the persecutors that haue and shal shede so much bloud of the iust of the Prophets Apostles and other Martyrs from the beginning of the vvorld to the end The Protestants folishly expound it of Rome for that there they put Heretikes to death and allovv of their punishment in other countries but their bloud is not called the bloud of saincts no more then the bloud of theeues mankillers and other malefactors for the sheding of vvhich by order of iustice no Commonvvealth shal ansvver 9. Seuen hilles The Angel him self here expoundeth these 7 hilles to be al one vvith the 7 heads and the 7 kings yet the Heretikes blinded excedingly vvith malice against the Church of Rome are so madde to take them for the seuen hilles literally vpon vvhich in old time Rome did stand that so they might make the vnlearned beleeue that Rome is the seate of Antichrist But if they had any consideration they might marke that the Prophets visions here are most of them by Seuens vvhether he talke of heads hornes candlestickes Churches kings hilles or other thinges and that he alluded not to the hilles because they vvere iust seuen but that Seuen is a mystical number as sometimes Ten is signifying vniuersally al of that sort whereof he speaketh as that the seuen heads hilles or kingdoms which are here al one should be al the kingdoms of the world that persecute the Christians being heads and mountaines for their height in dignitie aboue others And some take it that there were seuen special Empires kingdoms or States that vvere or shal be the greatest persecutors of Gods people as of Aegypt hanaan Babylon the Persians and Greekes which be fiue-sixtly of the Romane Empire which once persecuted most of al other and which as the Apostle here saith yet is or standeth but the seuenth then vvhen S. Iohn vvrote this vvas not come neither is yet come in our daies vvhich is Antichrists state vvhich shal not come so long as the Empire of Rome standeth as S. Paul did Prophecie 2 Thessa◠2. 13. The same is the eight The beast it self being the congregation of al these vvicked persecutors though it consist of the foresaid seuen yet for that the malice of al is complete in it may be called the eight Or Antichrist him self though he be one of the seuen yet for his extraordinarie vvickednes shal be counted the odde persecutor or the accomplishment of al other therfore is named the eight Some take this beast called the eight to be the Diuel 18. The great citie If it be meant of any one citie and not of the vniuersal societie of the reprobate vvhich is the citie of the Diuel as the Church the vniuersal fellovvship of the faithful is called the citie of God it is most like to be old Rome as some of the Greekes expound it from the time of the first Emperours til Constantines daies vvho made an end of the persecution for by the authoritie of the old Romane Empire Christ vvas put to death first and aftervvard the tvvo cheefe Apostles the Popes their successors and infinite Catholike men through out the vvorld by lesser kings vvhich then vvere subiect to Rome Al vvhich Antichristian persecution◠ceased vvhen
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
the man of sinne be reuealed the sonne of perdition ✠verse 4 vvhich is an aduersarie is ″ extolled aboue al that is called God or that is worshipped so that he sitteth ″ in the temple of God shevving him self as though he were God ✠verse 5 Remember you not that vvhen I vvas yet vvith you I told you these things ✠verse 6 And now ″ vvhat letteth you knovv that he may be reuealed in his time ✠verse 7 For novv the mysterie of iniquitie vvorketh only that he vvhich novv holdeth doe hold vntil he be taken out of the vvay ✠verse 8 And then that vvicked one shal be reuealed * vvhom our Lord IESVS shal kil vvith the spirit of his mouth shal destroy vvith the manifestation of his aduent him ✠verse 9 vvhose comming is according to the operatioÌ„ of Satan ″ in al povver and lying signes and vvonders ✠verse 10 and in al seducing of iniquitie to them that perish for that they haue not receiued the charitie of the truth that they might be saued ✠verse 11 Therfore God vvil send them the operation of errour to beleeue lying ✠verse 12 that al may be iudged vvhich haue not beleeued the truth but haue consented to iniquitie ✠verse 13 But vve ought to giue thaÌ„kes to God alvvaies for you brethreÌ„ beloued of God that he hath chosen you first-fruites vnto saluation in sanctification of spirit and faith of the truth ✠verse 14 into the vvhich also he hath called you by our Gospel vnto the purchasing of the glorie of our Lord IESVS Christ ✠verse 15 Therfore brethren stand and hold the ″ traditioÌ„s vvhich you haue learned vvhether it be by vvord or by our epistle ✠verse 16 And our Lord IESVS Christ him self and God our father vvhich hath loued vs and hath giuen eternal consolation and good hope in grace ✠verse 17 exhort your hartes and confirme you in euery good vvorke and vvorde ANNOTATIONS CHAP. II. â— Aâ— though the day The curiositie of man fed by Satans deceites hath sought to knovv and to giue out to the vvorld such things as God vvil not impart to him nor be necessarie or profitable for him to knovv so farre that both in the Apostles daies and often aftervvard some haue feined reuelations some falsely gathered out of the Scriptures some presumed to calculate and coniecte by the starres and giuen furth to the vvorld a certaine time of Christes coming to iudgement Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein And S. Augustine in his 80 Epistle ad Hesychium proueth that no man can be assured by the Scriptures of the day yere or age that the end of the vvorld or the second Aduent shal be â— Vnles there come a reuolt first Though vve can not be assured of the moment houre or any certaine time of our Lordes coÌ„ming yet he vvarranteth vs that it vvil not be before certaine things be fulfilled vvhich must come to passe by the course of Gods prouidence and permission before vvhich are diuers vvhereof in other places of Scriptures vve be forevvarned Here he vvarneth vs of tvvo specially of a reuolt defection or an apostasie and of the comming or reuelation of Antichrist Vvhich tvvo pertaine in effect both to one either depending of the other and shal fall as it may be thought neere together and therfore S Augustine maketh them but one thing This apostasie or reuolt by the iudgement in maner of al auncient vvriters is the general forsaking fall of the Romane empire So Tertullian li. de resur carnis S. Hierom q 11 ad Algasiam S. Chrysostom ho. 4. and S. Ambrose vpon this place S. Augustine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the rest * Caluin presumpâ—kously condemneth of errour and follie herein for that their exposition agreeth not vvith his and his fellovves blasphemous fiction that the Pope should be Antichrist To establish vvhich false impietie they interprete this reuolt or apostasie to be a general reuolt of the visible Church from God vvhose house or building they say vvas sodenly destroied and lay many yeres ruined and ruled onely by Satan and Antichrist So faith the foresaid Arch-heretike here though for the aduantage of his defence and as the matter els vvhere requireth he seemeth as al their fashion is to speake in other places quite contrarie but vvith such colour and collusion of vvordes that neither other men nor him self can tell vvhat he vvould haue or say And his fathers Vvicleffe and Luther his fellovves and folovvers Illyricus Beza and the rest are for the time of the Churches falling from Christ so various among them selues and so contrarie to him that it is horrible to see their confusion and a pitieful case that any reasonable man vvil folovv such companions to euident perdition But concerning â—his errour and falshod of the Churches defection or reuolt it is refuted suffiâ—iently by S. Augustine against the Donatistes in many places Vvhere he proueth that the Church shal not faile to the vvorldes end no not in the time of Antichrist affirming them to deny Christ and to robbe him of his glorie inheritance bought vvith his bloud vvhich teach that the Church may faile or perish Li. de vnit Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Psal 85 ad illud Tu soâ—u Deus magnus ps 70 Conc. 2. Psal 60. De vtil cred c. 8. S. Hierom refuteth the same vvicked Heresie in the Luciferians prouing against them that they make God subiect to the Diuel and a poore miserable Christ that imagine the Church his body may either perish or be driuen to any corner of the vvorld both of them ansvver to the Heretikes arguments grounded on Scriptures falsely vnderstood vvhich vvere to long here to rehearse It is ynough for the Christian reader to knovv that it is an old deceite and excuse of al Heretikes and Schismatikes for defence of their forsaking Gods Church that the Church is perished or remaineth hidden or in them selues onely and in those places vvhere they and their folovvers dvvel to knovv also that this is reproued by the holy Doctors of the primitiue Church and that it is against Christes honour povver prouidence and promis If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end is meant of great numbers of Heretikes Apostataes reuolting from the Church they had said truth of them selues and such others vvhom S. Iohn calleth Antichristes And it is very like be it spoken vnder the correction of Gods Church and al learned Catholikes that this great defection or reuolt shal not be onely from the Romane empire but specially from the Romane Church and vvithal from most points of Christian religion not that the Catholike Christians either in the time of