many other vvomen that came vp together vvith him to Hierusalem ✠verse 42 And vvhen euening vvas come because it vvas the Parasceue vvhich is the Sabboth-eue ✠verse 43 came Ioseph of Arimathaea a noble Senatour vvho him self also vvas expecting the kingdom of God and he vvent in boldly to Pilate and asked the body of IESVS ✠verse 44 But Pilate marueled if he vvere novv dead And sending for the Centurion asked him if he vvere novv dead ✠verse 45 And vvhen he vnderstoode by the Centurion he gaue the body to Ioseph ✠verse 46 And Ioseph ″ bying sindon and taking him dovvne vvrapped him in the sindon and laid him in a monument that vvas hevved out of a rocke And he rolled a stone to the doore of the monument ✠verse 47 And Marie Magdalene and Marie of Ioseph beheld vvhere he vvas laid ANNOTATIONS CHAP. XV. 11. Cheefe Priests Heretikes abuse the ignorant people with these naughtie Priests of the old Testament to make that name odious and to discredite the Priests of Christ in the new Testament But for these Priests thou maist not maruel that they are so busy against Christ * partly because they were such as were intruded by the secular power of the Roman Emperour and from yere to yere by bribery and frendship not by succession according to the Law of Moyses partly because the time was now come when the old Priesthod of Aaron should cease and the new begin according to the order of Melchife dec and for these causes cod suffered their former priueleges of wisedom and iudgemeÌ„t and discretion to decay in these later vsurpers and that according to the Prophet saying The Law shal perish from the Priest and counsel from the Ancients But the Priesthod of the new Testament is to continew vnto the end of the world and hath as being the principal part of the Church the assistaÌ„ce of the Holy Ghost for euer promised to teach it al truth and for Peter the cheefe Priest thereof vnder Christ our Sauiour praied That his faith should not faile and to the rest he said He that heareth you heareth me â—â— To satisfie the people Pilate should haue suffered death rather then by other mens prouocation or commaundement haue executed an innocent as a Christian iudge should rather suffer al extremitie then giue sentence of death against a Catholike man for his faith â—6 Bying sindon This dutie done to Christes body after his departure was exceding meritorious and is therfore by holy write so often commended for an example to faithful men to vse al honour and deuotion towards the bodies of Saincts and holy persons CHAP. XVI The third day to three vvomen at his Sepulcher an Angel telleth that he is risen and vvil as he promised Mar. 14 28. shevv him self in Galileâ— 9 The same day he appeareth to Marie Magdalene aftervvard to tvvo Disciples yet the Eleuen vvil not beleeue it vntil to them also he appeareth 15 To vvhom hauing giuen commission into al nations vvith povver also of Miracles he ascendeth and they plant his Church euery vvhere verse 1 AND vvhen the Sabboth vvas past Marie Magdalene and Marie of Iames and Salôme ″ bought spices that comming they might anoint IESVS ✠verse 2 And very early the first of the Sabboths they come to the monument the sunne being novv risen ✠verse 3 And they said one to an other Vvho shal roll vs backe the stone from the doore of the monument ✠verse 4 And looking they savv the stone rolled backe for it vvas very great ✠verse 5 And entring into the monument they savv a yong man sitting on the right hand couered vvith a vvhite robe and they vvere astonied ✠verse 6 Vvho saith to them Be not dismaied you seeke IESVS of Nazareth that vvas crucified he is risen he is not here behold the place vvhere they laid him ✠verse 7 But goe tel his Disciples and Peter that he goeth before you into Galilee there you shal see him * as he told you ⊢ ✠verse 8 But they going forth fled from the monument for trembling and feare had inuaded them and they said nothing to any body for they vvere afraid ✠verse 9 And he rising early the first of the Sabboth * appeared first to Marie Magdalene * out of vvhom he had cast seuen deuils ✠verse 10 She vvent and told them that had been vvith him that vvere mourning and vveeping ✠verse 11 And they hearing that he vvas aliue and had been seen of her did not beleeue ✠verse 12 And * after he appeared in an ″ other shape to tvvo of them vvalking as they vvere going into the countrie ✠verse 13 and they going told the rest neither them did they beleeue ✠verse 14 Last * he appeared to those eleuen as they sate at the table and he exprobrated their incredulity and hardnes of hart because they did not beleeue them that had seen him risen againe ✠verse 15 And he said to them * Going into the vvhole vvorld preach the Gospel to al creatures ✠verse 16 He that ″ beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned ✠verse 17 And them that beleeue ″ these signes shal folow In my name shal they cast out deuils They shal speake vvith nevv tonges ✠verse 18 Serpents shal they take avvay And if they drinke any deadly thing it shal not hurt them They shal impose hands vpon the sicke and they shal be vvhole ✠verse 19 And so our Lord IESVS after he spake vnto them * vvas assumpted into heauen and sate on the right hand of God ✠verse 20 But they going forth preached euery vvhere our Lord working vvithal and confirming the vvord vvith signes that folovved ⊢ ANNOTATIONS CHAP. XVI 1. Bought spices As she did bestow and consume a costly ointment vpon his body being yet aliue c. 14 3 Christ him self defending and highly commending the fact against Iudas and other who accounted it to be superfluous and better to be bestowed otherwise So not without great deuotion and merite she and these other women seeke to anoint his body dead though Heretikes or other simple persons may pretend such things to be better bestowed vpon the poore and therfore * she first before al other * and they next saw him after his Resurrection 12. In an other shape Christ though he haue but one corporal shape natural to his person yet by his omnipotencie he may be in whatsoeuer forme and appears in the likenesse of any other man or creature as he list Therfore let no man thinke it strange that he may be vnder the forme of bread in the B. Sacrament 16. He that beleeueth Note wel that whereas this Euangelist mentioneth only faith and baptisme as though to beleeue and to be baptized were
Let vs auoid those Nouelties of vvordes according to the Apostles prescript and keepe the old termes Penance Fasting Priest Church Bishop Masse Mattins Euensong the B. Sacrament Altar Oblation Host Sacrifice Alleluia Amen Lent Palme-Sunday Chrisimas the very vvordes vvil bring vs to the faith of our first Apostles and condemne these nevv apostates nevv faith and phrases 20. Falsely called knovvledge It is the propertie of al Heretikes to arrogate to them selues great knovvledge and to condemne the simplicitie of their fathers the holy Doctors and the Church but the Apostle calleth their pretended skill a knovvledge falsely so called being in truth high and deepe blindnes Such saith S. Irenaeus li. 5 c. 17. as forsake the preaching of the Church argue the holy Priests of vnskilfulnes not considering hovv far more vvorth a religious idiote is them a blasphemous and impudent sophister such as al Heretikes be And againe Vincentius Lirinensis speaking in the person of Heretikes saith Come ô ye folish and miserable men that are commonly called Catholikes and learne the true faith vvhich hath been hid many ages heretofore but is reuealed and shevved of late c. See his vvhole booke concerning these matters THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO TIMOTHEE THE cheefe scope of this second to Timothee is to open vnto him that his martyrdom is at hand Vvhich yet he doth not plainely before the end preparing first his minde vvith much circumstance because he knevv it vvould grieue him sore and also might be a tentation vnto him Therfore he talketh of the cause of his trouble of the revvard that the one is honorable and the other most glorious and exhorteth him to be constant in the faith to be ready alvvaies to suffer for it to fulfil his ministerie to the end as him self novv had done his Vvhereby it is certaine that it vvas vvritten at Rome in his last apprehension and emprisonment there as he signifieth by these vvordes Cap. 1 Onesiphorus vvas not ashamed of my chaine but when he was come to Rome carefully sought me c. And of his martyrdom thus For I am novv ready to be offered and the time of my resolution or death is at hand cap. 4. THE SECOND EPISTLE OF PAVL TO TIMOTHEE CHAP. I. Vvith his praises he couertly exhorteth him not to be dismaied for his trouble 6 hauing grace giuen in Orders to helpe him 8 and knovving for vvhat cause he is persecuted and namely vvith the example of Onesiphorus verse 1 PAVL an Apostle of IESVS Christ by the vvil of God according to the promisse of the life which is in Christ IESVS ✠verse 2 to Timothee my deerest sonne grace mercie peace from God the father and Christ IESVS our Lord. ✠verse 3 I giue thankes to God vvhom I serue from my progenitours in a pure conscience that vvithout intermission I haue a memorie of thee in my praiers night and day ✠verse 4 desiring to see thee mindeful of thy teares that I may be filled vvith ioy ✠verse 5 calling to minde that faith vvhich is in thee not feined vvhich also dvvelt first ″ in thy grandmother Loïs and thy mother Eunîce and I am sure that in thee also ✠verse 6 For the vvhich cause I admonish thee that thou resuscitate the grace of God vvhich is in thee by the imposition of my handes ✠verse 7 For God hath not giuen vs the spirit of feare but of povver and loue and sobrietie ✠verse 8 Be not therfore ashamed of the testimonie of our Lord nor of me his prisoner but trauail vvith the Gospel according to the povver of God ✠verse 9 vvho hath deliuered and called vs by his holy calling * not according to our vvorkes but according to his purpose and grace vvhich vvas giuen to vs in Christ IESVS * before the secular times ✠verse 10 But it is manifested novv by the illumination of our Sauiour IESVS Christ vvho hath destroied death illuminated life and incorruption by the Gospel ✠verse 11 vvherein * I am appointed a preacher and Apostle and Maister of the Gentiles ✠verse 12 For the vvhich cause also I suffer these things but I am not cōfounded For I know whom I haue beleeued I am sure that he is able to keepe my ″ depositum vnto that day ✠verse 13 Haue thou ″ a forme of sound vvordes vvhich thou hast heard of me in faith in the loue in Christ IESVS ✠verse 14 Keepe the good depositum by the holy Ghost vvhich dvvelleth in vs. ✠verse 15 Thou knovvest this that al vvhich are in Asia be auerted from me of vvhom is Phigelus and Hermogenes ✠verse 16 Our Lord giue mercie to * the house of Onesiphorus because he hath often refreshed me and hath not been ashamed of my chaine ✠verse 17 but vvhen he vvas come to Rome he sought me carefully and found me ✠verse 18 ″ Our Lord graunt him to finde mercie of our Lord in that day And how many things he ministred to me at Ephesus thou knovvest better ANNOTATIONS CHAP. I. 5. In thy grandmother Though God shevv mercie to many that be of incredulous heretical or il parents yet it is a goodly benediction of God to haue good education and to haue good faithful progenitors and Catholike parents And it is a great sinne to forsake the faith of our fathers that be Catholikes or contrarie to our education in the Church to folovv strange doctrines abandoning not onely our next natural parents faith but the aūcient faith and beleefe of al our progenitors for many hundred yeres together And if to folovv the faith of mother and grandmother onely the Christian religion being then but nevvly planted vvas so commendable euen in a Bishop hovv much more is it novv laudable to cleaue fast to the faith of so many our progenitors and ages that continued in the same Christian religion vvhich they first receiued Our Protestants in their great vvisedom laugh at good simple men vvhen they talke of their fathers faith But S. Hierom I am a Christian saith he and borne of Christian parents and carie the signe of the crosse in my forehead And againe ep 65. c. 3. Vntil this day the Christian vvorld hath been vvithout this doctrine that faith vvil I hold fast being an old man vvherein I vvas borne a child And the holy Scriptures set vs often to schole to our fathers Aske thy fathers and they vvil shevv thee thy auncetours and they vvil tel thee And againe Our fathers haue shevved vnto vs. And cōmonly the true God is called the God of the faithful and of their forefathers Dan. 2. 3. And false Gods and nevv doctrines or opinions be named Nevv and fresh such as their fathers vvorshipped not Deut. 32. Finally S. Paul both here and often els alleageth for his defense and commendation that he vvas of faithful progenitors
Christ in so easie and perfect penance and cleansing of sinnes as that first sacrament of generation did yeld vvhich applieth Christes death in such ample maner to the receiuer that it taketh avvay al paines due for sinnes before committed and therfore requireth no further penance aftervvard for the sinnes before committed al being vvashed away by the force of that Sacrament duely taken S. Augustine calleth the remission in Baptisme Magnam indulgentiam a great pardon Enchirid. c. 64. The Apostle therfore warneth them that if they fall from their faith and from Christes grace and lavv vvhich they once receiued in their Baptisme they may not looke to haue any more that first great and large remedie applied vnto them nor no man els that sinneth after Baptisme though the other penance vvhich is called the Second table after shipvvracke vvhich is a more paineful medicine for sinne then Baptisme requiring much fasting praying and other afflictions corporal is open not onely to other sinners but to al once baptized Heretikes or oppugners of the truth malitiously and of purpose or what way so euer during this life See S. Cypriah ep 52. S. Ambrose vpon this place S. Augustine cont ep Parm. li. 2. c. 13. and ep 50. S. Damascene li. 4. c. 10. 10. God is not vniust It is a vvorld to see vvhat vvringing vvrithing the Protestants make to shift them selues from the euidence of these vvordes vvhich make it most cleere to all not blinded in pride and contention that good vvorkes be moritorious and the very cause of saluation so far that God should be vniust if he rendered not heauen for the same Reuera grandis iniustitia Dei saith S. Hierom Si tantùm peocata puniret bona opera non susciperet That is In deede great vvere Gods iniustice ◠if he vvould onely punish sinnes and vvould not receiue good vvorkes Li. 2. cont Iouin c. 2. CHAP. VII To proue the Priesthod of Christ incomparably to excel the priesthod of Aaron and therfore that Leuitical priesthod novv to cease and that lavv also vvith it he scanneth euery vvord of the verse alleaged out of the Psalme Our Lord hath svvorne thou art a Priest for euer according to the order of Melchisedec verse 1 FOR this ″ Melchisedec the king of Salem Priest of the God most high * vvho mette Abraham returning from the slaughter of the kings and blessed him ✠verse 2 to vvhom also Abrahā deuided tithes of al first in deede by interpretation the king of iustice then also king of Salem vvhich is to say king of peace ✠verse 3 ″ vvithout father without mother vvithout genealogie hauing neither beginning of daies nor end of life but likened to the sonne of God continueth a priest for euer ✠verse 4 And ″ behold hovv great this man is to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things ✠verse 5 And certes * they of the sonnes of Leui that take the priesthod haue commaundement to take tithes of the people according to the Lavv that is to say of their brethren albeit them selues also issued out of the loines of Abraham ✠verse 6 but he vvhose generation is not numbered among them tooke tithes of Abraham and blessed him that had the promises ✠verse 7 But vvithout al contradiction that vvhich is lesse ″ is blessed of the better ✠verse 8 And here in deede men that die receiue tithes but there he hath vvitnes that he liueth ✠verse 9 And that it may so be said by Abraham Leui also which receiued tithes vvas tithed ✠verse 10 for as yet he vvas in his fathers loines vvhen Melchisedec mette him ✠verse 11 If then consummation vvas by the Leuitical priesthod for vnder it the people receiued the Lavv ″ vvhat necessitie vvas there yet an other priest to rise according to the order of Melchisedec and not to be called according to the order of Aaron ✠verse 12 For the priesthod being ″ translated it is necessarie that a translation of the Lavv also be made ✠verse 13 For he on vvhom these things be said is of an other tribe of the vvhich none attended on the altar ✠verse 14 For it is manifest that our Lord sprung of Iuda in the which tribe Moyses spake nothing of priestes ' ✠verse 15 And yet it is much more euident if according to the similitude of Melchisedec there arise an other priest ✠verse 16 which vvas not made according to the Lavv of the carnal commaundement but according to the povver of life indissoluble ✠verse 17 For he vvitnesseth That thou art ″ a priest for euer according to the order of Melchisedec ✠verse 18 Reprobation certes is made ″ of the former cōmaundement because of the vveakenesse and vnprofitablenesse thereof ✠verse 19 For the Lavv brought nothing to perfection but an introduction of a better hope by the vvhich vve approche to God ✠verse 20 And in as much as it is not vvithout an othe the other truely vvithout an othe vvere made priestes ✠verse 21 but this ″ vvith an othe by him that said vnto him Our Lord hath svvorne and it shal not repent him thou art a priest for euer ✠verse 22 by so much is IESVS made a suretie of a better testamēt ✠verse 23 And the other in deede vvere made priestes ″ being many because that by death they vvere prohibited to continue ✠verse 24 but this for that he continueth for euer hath an euerlasting priesthod ✠verse 25 vvhereby he is able to saue also for euer going ' by him self to God alvvaies liuing to make intercession for vs. ✠verse 26 For it vvas seemely that vve should haue such a high priest holy innocent impolluted separated from sinners and made higher then the heauens ✠verse 27 vvhich hath not necessitie daily as the priestes first * for his ovvne sinnes to offer hostes then for the peoples for ″ this he did once in offering him self ⊢ ✠verse 28 For the Lavv appointeth priestes them that haue infirmitie but the vvord of the othe vvhich is after the Lavv the Sonne for euer perfected ANNOTATIONS CHAP. VII 1. Melchisede◠The excellencie of this person vvas so great that some of the antiquity tooke him to be an Angel and some the holy Ghost Vvhich opinion not onely the Hebrues that auouch him to be Sem the sonne of Noë but also the cheefe fathers of the Christians do condemne not doubting but he vvas a mere man and a Priest and a king vvhosoeuer he vvas for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Sauiour as in this Chapter and other is shevved 3. Without father Not that he vvas vvithout father and mother saith S. Hierom ep 126 for Christ him self vvas not vvithout father according to his diuinity not vvithout mother in
to the order of Aaron but according to the order of Melchisedec See ep 120. c. 19. ep 57. ad q. 1. in fine Thus you see vvhen the holy fathers handle the Scriptures they finde Masse and Sacrifice in many places vvhere the ignorant heretikes or the simple might thinke they speake onely of a common thankes giuing 16. God is promerited This latin vvord promeretur cannot be expressed effectually in any one English vvord It signifieth Gods fauour to be procured by the foresaid vvorkes of almes and charitie as by the deserts and merites of the doers Which doctrine and vvord of merites the Aduersaries like so il that they flee both here and els vvhere from the vvord translating here for promeretur Deus God is pleased more neere to the Greeke as they pretend Which in deede maketh no more for them then the latin vvhich is agreable to most auncient copies as vve see by Primasius S. Augustines scholer For if God be pleased vvith good vvorkes and shew fauour for them then are they meritorious and then only faith is not the cause of Gods fauour to men 17. Obey your Prelates There is nothing more inculcated in the holy Scriptures then obedience of the lay people to the Priests and Prelates of Gods Church in matters of soule conscience and religion Vvhereof the Apostle giueth this reason because they haue the charge of mens soules and must ansvver for them vvhich is an infinite preeminence and superiority ioyned vvith burden and requireth maruelous submission and most obedient subiection of al that be vnder them and their gouernement From this obedience there is no exception nor exemption of kings nor Princes be they neuer so great If they haue soules and be Christian men they must be subiect to some Bishop Priest or other Prelate And vvhatsoeuer he be though Emperour of all the vvorld if he take vpon him to prescribe and giue lawes of religion to the Bishops and Priests vvhom he ought to obey and be subiect vnto in religion he shal he damned vndoubtedly except he repent because he doth against the expresse vvord of God and law of nature And by this you may see the difference of an heretical and a disordered time from other Catholike Christian daies For heresie and the like damnable reuoltes from the Church of God is no more but a rebellion and disobedience to the Priests of Gods Church vvhen men refuse to be vnder their discipline to heare their doctrine and interpretation of Scriptures to obey their lawes and counsels This disobedience and rebellion from the Spiritual Gouernour vnder pretence of obedience to the Temporal is the bane of our daies and specially of our Countrie vvhere these new Sectes are properly mainteined by this false principle That the Prince in matters of soule and religion may commaund the Prelate vvhich is directly and euidently against this Scripture and all other that commaund the sheepe of Christes fold to obey their spiritual Officers THE ARGVMENT OF THE EPISTLE OF S. IAMES THIS Epistle as the rest folovving is directed specially as S. Augustine saith against the errour of only faith vvhich some held at that time also by misconstruing S. Paules vvordes Yea not only that but many other errours vvhich then also vvere annexed vnto it as they are novv doth this Apostle here touche expresly He saith therfore that not only faith but also good vvorkes are necessarie that not only faith but also good vvorkes do iustifie that they are actes of Religion or seruice and vvorship of God that to keepe al the commaundements of God and so to abstaine from al mortal sinne is not impossible but necessarie that God is not author of sinne no not so much as of tentation to sinne that vve must stay our selues from sinning vvith feare of our death of the Iudgement of hel and stirre our selues to doing of good vvith our revvard that vve shall haue for it in heauen These pointes of the Catholike faith he commendeth earnestly vnto vs inueighing vehemently against them that teach the coÌ„trarie errors Hovvbeit he doth vvithal admonish not to neglect such but to seeke their conuersion shevving them hovv meritorious a thing that is Thus then he exhorteth generally to all good vvorkes dehorteth from al sinne but yet also namely to certaine from certaine as from acception of persons from detraction and rash iudging from concupisceÌ„ce and loue of this vvorld from svvearing and to praier to almes to humilitie confession and penance but most copiously to patience in persecution Novv vvho this Iames vvas It is not be vvhose feast the Church keepeth the 25 of Iulie vvhich vvas S. Iohns brother and vvhose martyrdom vve haue Act. 12. but he vvhom the Church vvorshippeth the first of Maie vvho is called Frater Domini our lordes brother and brother to Iude and vvhich vvas the first Bishop of Hierusalem of vvhom vve reade Act. 15 21. and also Gal. 2. of vvhose vvonderful austeritie and puritie of life the Ecclesiasticall stories do report Euseb li. 2. c. â—2 Hiero. in Catalogo Therfore as the old High-priest had povver and charge ouer the Ievves not only in Hierusalem and Iurie but also dispersed in other Countries as vve vnderstand Act. 9. v. 1 2. so S. Iames likevvise being Bishop of Hierusalem and hauing care not only of those Ievves vvith vvhom he vvas resident there in Iurie but of al the rest also vvriteth this Epistle To the tvvelue tribes that are in dispersion and in them to al Christians vniuersally dispersed through the vvorld THE CATHOLIKE EPISTLE OF IAMES THE APOSTLE Catholike Epistle The vvord Catholike though in the title of this Epistle the rest folovving called The Catholike Epistles it be not vvholy in the same sense as it is in the Creede yet the Protestants so feare and abhorre the vvord altogether that in some of their Bibles they leaue it cleane out although it be in the Greeke and in some they had rather translate ridiculously thus The general Epistle c. vvhereas these are famously knovven and * specified in antiquitie by the name of Catholike Epistles for that they are vvritten to the vvhole Church not to any peculiar people or person as S. Paules are CHAP. I. Vve haue to reioyce in persecution but if vve be patient and vvithal absteine from al mortal sinne 9 considering hovv vve shal be exalted and crovvned for it vvhen the persecutor vvho enricheth him self vvith our spoiles shal fade avvay 13 But if any be tempted to fall or to any other euil let him not say God it the author of it vvho is the author of al good onely 19 Such points of the Caâ—â—-faith vve must be content to learne vvithout contradiction and anger and to doe accordingly 26 Because othervvise vve may talke of Religion but in deede it is no Religion verse 1 IAMES the seruant of God and of our Lord IESVS Christ to the tvvelue tribes
vnavvares mangle the GOSPEL it self in the principal partes thereof yea rather vve shal abridge the very preaching of the Gospel and bring it to a bare name THE SVMME OF THE NEW TESTAMENT THAT which was the summe of the Old Testament to wit Christ and his Church as S. Augustine saith catechizing the ignorant the very same is the summe of the New Testament also For as the same S. Augustine saith againe In the Old Testament there is the occultation of the New and in the New Testament there is the manifestation of the Old And in another place In the Old doth the New lye hidden and in the New doth the Old lye open And thervpon our Sauiour said I am not come to breake the Law or the Prophets but to fulfill them For assuredly I say vnto you til heauen and earth passe one iote or one title shall not passe of the Law till all be fulfilled In vvhich vvordes he shevveth plainely that the nevv Testament is nothing els but the fulfilling of the old Therfore to come to the partes The Gospels doe tell of Christ himselfe of vvhom the Old Testamēt did foretell and that euen from his coming into the vvorld vnto his going out therof againe The Actes of the Apostles doe tell of his Church beginning at Hierusalem the headcitie of the Ievves and of the propagation therof to the Gentiles and their headcitie Rome And the Apocalypse doth prophecie of it euen to the consummation therof which shal be in the end of the world The Epistles of the Apostles do treat partly of such questions as at that time were moued partly of good life and good order The Summe of the 4 Gospels THe Gospels doe tell historically the life of our Lord Iesus shevving plainely that he is Christ or the king of the Ievves vvhom vntil then al the time of the Old Testament they had expected and vvithal that they of their ovvne mere malice and blindnes the iniquitie beginning of the Seniors but at the length the multitude also consenting vvould not receaue him but euer sought his death vvhich for the Redemption of the vvorld he at length permitted them to compasse they deseruing thereby most iustely to be refused of him and so his Kingdom or Church to be taken avvay from them and giuen to the Gentils For the gathering of vvhich Church after him he chooseth Tvvelue and appointeth one of them to be the cheefe of al vvith instructions both to them and him accordingly The storie hereof is vvritten by foure vvho in Ezechiel and in the Apocalypse are likened to foure liuing creatures euery one according as his booke beginneth S. Matthevv to a Man because he beginneth vvith the pedegree of Christ as he is man S. Marke to a Lion because he beginneth vvith the preaching of S. Iohn Baptist as it vvere the roaring of a lion in the vvildernes S. Luke to a Calfe because he beginneth vvith a priest of the Old Testament to vvit Zacharie the father of S. Iohn Baptist vvhich Priesthood vvas to sacrifice calues to God S. Iohn to an Egle because he beginneth vvith the Diuinitie of Christ flying so high as more is not possible The first three do report at large vvhat Christ did in Galilee after the imprisonment of S. Iohn Bapist Vvherefore S. Iohn the Euangelist vvriting after them all doth omit his doinges in Galilee saue onely one vvhich they had not vvritten of the vvonderful bread vvhich he told the Capharnaites he could and vvould giue Io. 6. and reporteth first vvhat he did vvhiles Iohn Baptist as yet vvas preaching and baptizing then after Iohns imprisoning vvhat he did in Iurie euery yere about Easter But of his Passion all foure do vvrite at large Vvhere it is to be noted that from his baptizing vvhich is thought to haue been vpon Tvvelfthday vvhat time he was beginning to be about 30 yere old Luk. 3. vnto his passion are numbred three monethes and three yeres in vvhich there vvere also 4 Easters The argument of S. Matthewes Gospel S. Matthevves Gospel may be vvell diuided into fiue partes The first parte as touching the Infancie of our Lord Iesus Chap. 1 and 2. The second of the preparation that vvas made to his manifestation chap. 3. and a piece of the 4. The third of his manifesting of him selfe by preaching and miracles and that in Galilee the other piece of the 4. chap. vnto the 19. The fourth of his comming into Iurie tovvard his Passion chap. 19. and 20. The fifth of the Holy vveeke of his Passion in Hierusalem chap. 21 vnto the end of the booke Of S. Matthew vve haue Mat. 9. Mar. 2. Lu. 5 How being before a Publican he vvas called of our Lord and made a Disciple Then Luk. 6. Mar. 3. Mat. 10 Hovv out of the vvhole number of the Disciples he vvas chosen to be one of the tvvelue Apostle And out of them againe he vvas chosen and none but he and S Iohn to be one of the foure Euangelistes Among vvhich foure also he vvas the first that vvrote about 8 or 10 yeres after Christes Ascension THE HOLY GOSPEL OF IESVS CHRIST ACCORDING TO MATTHEW CHAP. I. The pedegree of Iesus to shew that he is Christ promised to ⸬ Abraham and Dauid 18. That he was conceiued and borne of a Virgin as Esay prophecied of him verse 1 THE booke of the generation of IESVS Christ the sonne of Dauid the sonne of Abraham ✠verse 2 Abraham begat Isaac And Isaac begat Iacob And Iacob begat Iudas and his brethren ✠verse 3 And Iudas begat Phares and Zaram of ″ Thamer And Phares begat Esron And Esron begat Aram. ✠verse 4 And Aram begat Aminadab And Aminadab begat Naasson And Naasson begat Salmon ✠verse 5 And Salmon begat Booz of Raab And Booz begat Obed of Ruth And Obed begat lesse ✠verse 6 And lesse begat Dauid the King And Dauid the King begat Salomon of her that was the vvife of Vrias ✠verse 7 And Salomon begat Roboam And Roboam begat Abia. And Abia begat Asa ✠verse 8 And Asa begat Iosaphat And Iosaphat begat Ioram And Ioram begat Ozias ✠verse 9 And Ozias begat Ioatham And Ioatham begat Achaz And Achaz begat Ezechias ✠verse 10 And Ezechias begat Manasses And Manasses begat Amon. And Amon begat Iosias ✠verse 11 And Iosias begat Iechonias his brethren in the Transmigration of Babylon ✠verse 12 And after the Transmigration of Babylon Iechonias begat Salathiel And Salathiel begat Zorobabel ✠verse 13 And Zorobabel begat Abiud And Abiud begat Eliacim And Eliacim begat Azor. ✠verse 14 And Azor begat Sadoc And Sadoc begat Achim And Achim begat Eliud ✠verse 15 And Eliud begat Eleazar And Eleazar begat Mathan And Mathan begat Iacob ✠verse 16 And Iacob begat ″ Ioseph the ″ husband of MARIE of vvhom vvas borne IESVS vvho is called
he cometh and to my seruant doe this he doeth it ✠verse 10 And IESVS hearing this marueiled and sayd to them that folovved him Amen I say to you I haue not found so great faith in Israel ✠verse 11 And I say to you that many shal come from the East and West and shal sitte dovvne vvith Abraham Isaac Iacob in the kingdom of heauen ✠verse 12 but the children of the kingdom shal be cast out into the exteriour darkenesse there shal be vveeping gnashing of teeth ✠verse 13 And IESVS said to the Centurion Goe and as thou hast beleeued be it done to thee And the boy vvas healed in the same houre ⊢ ✠verse 14 And * vvhen IESVS was come into Peters house he savv ″ his vviues mother layde in a fitte of a feuer ✠verse 15 and he touched her hand and the feuer left her and she arose and ministred to him ✠verse 16 And vvhen euening vvas come they brought to him many that had diuels and he cast out the spirites vvith a vvord and al that vvere il at ease he cured ✠verse 17 that it might be fulfilled vvich vvas spoken by Esay the Prophete saying He tooke our infirmities and bare our diseases ✠verse 18 And IESVS seeing great multitudes about him commaunded to goe beyond the vvater ✠verse 19 And a * certaine Scribe came and sayd to him Master I vvil folovv thee vvithersoeuer thou shalt goe ✠verse 20 And IESVS sayth to him the foxes haue holes and the foules of the ayre nestes but the sonne of man hath not vvhere to lay his head ✠verse 21 And * an other of his Disciples sayd to him Lord permit me first to goe burie my father ✠verse 22 But IESVS sayd to him Folovv me and ″ let the dead burie their dead ✠verse 23 And * vvhen he entered into the boate his Disciples folovved him ✠verse 24 and loe a great tempest arose in the sea so that the boate vvas couered vvith vvaues but he slept ✠verse 25 And they came to him and raised him saying Lord saue vs vve perish ✠verse 26 And he saith to them Why are you fearful O ye of litle faith Then rising vp ″ he commaunded the vvindes the sea and there ensued a great calme ✠verse 27 Moreouer the men marueled saying What an one is this for the vvindes and the sea obey him ⊢ ✠verse 28 And * vvhen he vvas come beyond the vvater into the countrey of the Gerasens there mette him tvvo that had diuels coming forth out of the sepulcres exceding fierce so that none could passe by that vvay ✠verse 29 And behold they cried saying What is betvvene vs and thee IESV the sonne of God art thou come hither to torment vs before the time ✠verse 30 And there vvas not farre frome them an heard of many svvine feeding ✠verse 31 And the diuels besought him saying If thou cast vs out send vs into the heard of svvine ✠verse 32 And he said to theÌ„ Goe But they going forth vvent into the svvine and behold the whole heard vvent vvith a violence headlong into the sea and they dyed in the vvaters ✠verse 33 And the svvineheardes sled and comming into the citie told al and of them that had been possessed of diuels ✠verse 34 And behold the vvhole citie vvent out to meete IESVS and vvhen they savv him they besought him that he vvould passe from their quarters ANNOTATIONS CHAP. VIII 4 Priest The Priests of the old law saith S. Chrysostome had authoritie and priuilege only to discerne who where healed of leprosie and to denounce the same to the people but the Priests of the new law haue power to purge in very deede the filth of the soule Therefore whosoeuer despiseth them is more vvorthie to be punished then the rebel Dathaâ— and his complices S. Chryso li. 3. de Sacerd. 4. Gift Our Sauiour willeth him to goe and offer his gift or sacrifice according as Moyses prescribed in that case because the other sacrifice being the holiest of al holies which is his body was not yet begonne So saith S. Aug. li. 2. q. Euang. q. 3. Cont. Aduers leg Preph li. â— c. 19. 20. â— Not worthy Orig. ho. 5. in diuers When thou eatest saith he and drinkest the body and bloud of our Lord he entereth vnder thy roofe Thou also therefore humbling thy self say Lord I am not worthy c. So said S. Chrysostom in his Masse and so doeth the Cath. Churche vse at this day in euery Masse See S. Augustine ep 118 ad Ianu. 14. His Wiues mother Of Peter specially among the rest it is euident that he had a wife but as S. Hiâ—rom sayth after they were called to be Apostles they had no more carnal companie with their wiues as he proueth there by the very wordes of our Sauiour * He that hath left wise c. And so in the Latin Churche hath been alwayes vsed that maried men may be and are daily made Priests either after the death of the wife or with her consent to liue in perpetual continencie And if the Greekes haue Priests that doe otherwise S. Epiphanius a Greeke Doctor telleth them that they doe it agaynst the ancient Canons and Paphnutius plainely signifieth the same in the first Councel of Nice But this is most playne that there was neuer either in the Greeke Church or the Latin authentical example of any that married after holy Orders 22. Let the dead By this we see that not only no wordly or carnal respect but no other laudable dutie toward our parents ought to stay vs from folowing Christ and choosing a life of greater perfection 26. He commaunded The Churche here signified by the boate or shippe and Catholikes are often tossed with stormes of persecution but Christ who seemed to sleepe in the meane time by the Churches prayers awaketh and maketh a calme CHAP. IX The Maisters of the Iewes he confuteth both with reasons and miracles a defending his remitting of sinnes 9 his eating with sinners 14 and his condescending to his weake Disciples vntil he haue made them stronger 18 shewing also in two miracles the order of his prouidence about the lewes and Gentils leauing the one when he called the other 27 he cureth tvvo blind men and one possessed 35 And hauing vvith so many miracles together confuted his enemies and yet they worse and worse vpon pitie toward the people he thinketh of sending true pastours vnto them verse 1 AND entring into a boate he passed ouer the vvater and came into his ovvne citie ✠verse 2 And * behold they brought to him one sicke of the palsey lying in bedde And IESVS seeing their faith said to the sicke of the palsey Haue a good hart sonne thy sinnes are forgiuen thee
✠verse 9 And in vaine do they vvorshippe me teaching doctrines and ″ commaundements of men ✠verse 10 And hauing called together the multitudes vnto him he said to them Heare ye and vnderstand ✠verse 11 ″ Not that vvhich entreth into the mouth defileth a man but that vvhich procedeth out of the mouth that defileth a man ✠verse 12 Then came his Disciples and said to him Doest thou knovv that the Pharisees vvhen they heard this vvord vvere scandalized ✠verse 13 But he ansvvering sayd All planting vvhich my heauenly father hath not planted shal be rooted vp ✠verse 14 Let them alone blinde they are guides of the blinde And if the blinde be guide to the blinde both fall into the ditch ✠verse 15 And Peter ansvvering sayd to him Expound vs this parable ✠verse 16 But he sayd Are you also as yet vvithout vnderstanding ✠verse 17 Do you not vnderstand that al that entreth into the mouth goeth into the belly and is cast forth into the priuy ✠verse 18 But the things that proceede out of the mouth come forth from the hart and those things ″ defile a man ✠verse 19 For from the hart come forth euil cogitations murders aduoutries fornications thefts false testimonies blasphemies ✠verse 20 These are the things that defile a man but to eate vvith vnvvashen hands doeth not defile a man ⊢ ✠verse 21 And IESVS vvent forth from thence and retired into the quarters of Tyre and Sidon ✠verse 22 And behold * a vvoman of Chanaan came forth out of those coastes and crying out sayd to him Haue mercie vpon me O lord the Sonne of Dauid my daughter is sore vexed of a Deuil ✠verse 23 Who ansvvered her not a vvord And his Disciples came and besought him saying Dimisse her because she crieth out after vs ✠verse 24 And he ansvvering said I vvas not sent but to the sheepe that are lost of the house of Israel ✠verse 25 But she came and adored him saying Lord help me ✠verse 26 Who ansvvering said It is not good to take the bread of the Children and to cast it to the dogges ✠verse 27 But she said Yea lord for the vvhelpes also eate of the crummes that fal from the table of their maisters ✠verse 28 Then IESVS ansvvering said to her O vvoman great is thy faith be it done to thee as thou vvilt and her daughter vvas made hole from that houre ⊢ ✠verse 29 And vvhen IESVS vvas passed from thence he came beside the sea of Galilee and ascending into the mountaine sare there ✠verse 30 And there came to him great multitudes hauing vvith them dumme persons blinde lame feeble and many others and they cast them dovvne at his feete and he cured them ✠verse 31 so that the multitudes marueled seeing the dumme speake the lame vvalke the blinde see and they magnified the God of Israel ✠verse 32 And * IESVS called together his Disciples and said I pitie the multitude because three dayes novv they continue vvith me and haue not vvhat to eate and dimisse them fasting I vvil not lest they fainte in the vvay ✠verse 33 And the disciples say vnto him vvhence then may vve gette so many loaues in the desert as to fil so great a multitude ✠verse 34 And IESVS sayd to them Hovv many loaues haue you but they sayd Seuen a fevv litle fishes ✠verse 35 And he commaunded the multitude to sit dovvne vpon the ground ✠verse 36 And taking the seuen loaues the fishes and geuing thankes he brake gaue to his disciples and the disciples gaue to the people ✠verse 37 And they did al eate and had their fill And that vvhich vvas left of the fragments they tooke vp seuen baskets ful ✠verse 38 And there vvere that did eate foure thousand men beside children vvomen ✠verse 39 And hauing dimissed the multitude he vvent vp into a boate and came into the coastes of Magedan ANNOTATIONS CHAP. XV. 8. With their lippes This is to be vnderstood properly of such as haue euer God in their mouth the word of our Lord the Scriptures the Gospel but in their hart and al their life be in deede Godles It may be applied also to such as say their prayers without attention or eleuation of mind to God whether he vnderstand the prayers or no that saith them For many a poore Christian man that vnderstandeth not the wordes he speaketh hath his hart neerer heauen more seruor and deuotion more edification to him self more profite in spirit as the Apostle speaketh and lesse distractions then not only al Heretikes Which haue no true feeling of such things but then many learned Catholikes And therefore it is not to be vnderstood of praying in vnknowen tongues as Heretikes sometime expound it farre wide from the circumstance of the place and Christes intention speaking of the hypocritical Iewes 9. Commaundements of men Such only are here called traditions doctrines or commaundements of men which be either repugnant to Gods lawes as this of defrauding their parents vnder pretense of religion or which at the lest be friuolous vnprofitable and impertinent to pietle or true worshipe as that other sort of so often Washing hands and vessels without regard of inward puritie of hart and mind Let no man therefore be abused with the Protestants peruerse application of this place against the holy lawes canons and precepts of the Church and our spiritual Gouernours concerning fastes festiuities and other rules of discipline and due order in life and in the seruice of God For such are not repugnant but consonant to Gods word and al pietie and our Lord is truely honoured worshiped and serued both by the making and also by the obseruing of them * S. Paul gaue commaundements both by his epistles and by word of mouth euen in such matters wherein Christ had prescribed nothing at al and he chargeth the faithful to obserue the same The Apostles and Priests at Hierusalem made lawes and the Christians were bound to obey them The keeping of Sunday in steede of the Sabboth is the tradition of the Apostles and dare the Heretikes deny the due obsentation therof to be an acceptable worshipe of God They prescribed the Festes of Easter and whitsontide and other Solemnities of Christ and his Saincts which the Protestants them selues obserue They appointed the Lent and Imber fastes and other as wel to chastise the concupiscence of man as to serue and please God thereby as is plaine in the fasting of * Anna Tobie Iudith Esther who serued and pleased God thereby Therefore neither these nor other such Apostolike Ordinances nor any precepts of the holy Church or of our lawful Pastors are implied in these Pharisaical traditions here reprehended nor to be compted or called the doctrines and commaundements of men because they are not made by mere humane power
much vnfaithfulnes by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list and on as many altars or places as he liketh We detest for al that the wicked heresie of certaine Protestants holding quite contrarie to the Zuinglians that Christ according to his Humanitie is in euery place where the Diuinitie is which is both against faith and the common rules of nature and diuinitie 21. As my Father As when he gaue them commission to preach and baptize through the world he made mention to his owne power therein so here before he institute the Sacrament of Penance and giue them authoritie to remitte sinnes lest the wicked should aske afterward by what right they do such great functions he sheweth his Fathers commission giuen to him self and then in plaine termes most amply imparteth the same to his Apostle that whosoeuer deny the Apostles their successors the Priests of Gods Church to haue right to remitte sinnes should deny consequently Christ as man to haue authoritie to doe the same 22. He breathed He giueth the Holy Ghost in and by an external signe to his Apostles not visibly and to al such purposes as afterward at whitsuntide but for the grace of the Sacrament of Orders as S. Augustine saith and that none make doubt of the Priests right in remission of sinnes seing the Holy Ghost is purposly giuen them to doe this same In which case if any be yet coÌ„tentious he must deny the Holy Ghost to be God and not to haue power to remitte sinnes It is not absurd saith S. Cyril that they forgiue sinnes vvhich haue the Holy Ghost For vvhen they remitte or reteine the Holy Ghost remitteth reteineth in them and that they doe tvvo vvaies first in Baptisme and then in Penance As S. Ambrose also li. 1 c. 7â— de poenitentia restlling the Nouatians a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do denied that Priests could remitte sinnes in the Sacrament of Penance asketh vvhy it should be more dishonour to God or more impossible or inconuenient for men to forgiue sinnes by Penance then by Baptisme seing it is the Holy Ghost that doeth it by the Priests office and ministerie in both 23. Whose sinnes Power to offer Sacrifice which is the principal function and acte of Priesthod was giuen them at the institution of the B. Sacrament the second and next special facultie of Priesthod consisting in remitting sinnes is here bestowed on them And withal the holy Sacrament of Penance implying Contrition Confession and Satisfaction in the Penitent and absolution on the Priests part is instituted for in that that expresse power and commission is giuen to Priests to remitte or reteine al sinnes and in that that Christ promiseth whose sinnes soeuer they forgiue they be of God forgiuen also and vvhose sinne they reteine they be reteined before God it folovveth necessarily that vve be bound to submit our selues to their iudgment for release of our sinnes For this vvonderful povver vvere giuen them in vaine if none vvere bound to seeke for absolution at their handes Neither can any rightly seeke for absolution of them vnles they confesse particularly at least al their mortal offences vvhether they be coÌ„mitted in minde hart vvil and congitation onely or in vvord and vvorke for Gods priests being in this Sacrament of Penauce coÌ„stituted in Christs steede as iudges in causes of our conscience can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes and the necessarie circumstances and differences of the same which can not othervvise be had of them being mortal men then by our simple sincere and distincte vtterance to them of our sinnes vvith humble contrite hart ready to take and to doe penance according to theire iniunction For that authoritie to reteine sinnes consisteth specially in enioyning satisfaction and penitential vvorkes of praying fasting almes and such like Al vvhich Gods ordinance whosoeuer condemneth or contemneth as Heretikes doe or neglecteth as some carelesse Catholikes may perhaps doe let them be assured they can not be saued Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme remitted by God onely without this Sacrament which was the old Heresie of the Nouatians Ambr. li. 1. de poâ—nit c. 2. Socrat. li. 7 Ec. hist c. 25. more then any may hope to be saued or haue his original or other sinnes before Baptisme forgiuen by God without the same SacrameÌ„t Let no man deceiue himself this is the second table or borde after shipvvrackâ— as S. Hierom calleth it Whosoeuer take not hold of it shal perish without al doubt because they contemne Gods counsel and order for their saluation And therfore S. Augustine ep 180 ioyning both together saith it is a pitiful case when by the absence of Gods Priests men depart this life aut non regenerati aut ligati that is either not regenerated by Baptisme or fast bound and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life and destruction folovveth them And S. Victor li. 2 de persecut Vandalica telleth the miserable lameÌ„tation of the people when their Priests were banished by the Arian Heretikes Who say they shal baptize these infants Who shal minister penaÌ„ce vnto vs loose vs from the bandes of sinnes c And therfore S. Cyprian very often namely ep 54 calleth it great cruelty such as Priests shal answer for at the later day to suffer any man that is poenitent of his sinnes to depart this life without this reconciliation and absolution because saith he the Lavvmaker him self Christ hath graunted that things bound in earth should also be bound in heauen and that those things might there be loosed vvhich vvere loosed before here in the Church And it is a world to see how the Heretikes wrastle with this so plaine a commission of remitting sinnes referring it to preaching to denouncing Gods threates vpon sinners and to we can not tel what els though to our English Protestants this authoritie seemeth so cleere that in their order of visiting the sicke their Ministers acknowledge chalenge the same vsing a formal absolution according to the Churches order after the special coÌ„fession of the partie But to conclude the matter let euery one that list to see the true meaning of Christs wordes and the Priests great power and dignitie giuen them by the same wordes and other marke wel these wordes of S. Chrysostome For saith he they that dvvel on the earth and conucrsein it to them is commission giuen to dispense those things that are in heauen to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels for neither to them vvas it said whatsoeuer you shal binde in earth
Pastors them selues but thou wilt aske me how I proue that euen by our Lordes word for to whom of al I say not onely Bishops but Apostles were the sheepe so absolutely and without limitation coÌ„mitted If thou loue me Peter feede my sheepe He saith not the people of this kingdom or that citie but my sheepe without al distinction So S. Bernard And herevnto may be added that the second feede is in greeke a word that signifieth withal to gouerne and rule as Ps â— Mich. 5. Mat. 2. Apoc. 2. and therfore it is spoken of Dauid also and other temporal Gouerners as the Hebrew word answering therevnto in the Scriptures very often and the Greeke in profane writers also 1â— An other shal gird thee He Prophecieth of Peters Martyrdom and of the kinde of death which he should suffer that was crucifying which * the Heretikes fearing that it were a steppe to proue he was martyred in Rome deny whereas the Fathers and ancient writers are as plaine in this as that he was at Rome Origen apud Euseb li. 3. c. 1. Euseb li. 2. c. 24. Hist Ec. Tertul. de praescript nu 14. Aug. tract 123 in Ioan. Chrysost Beda in hunc locum THE SVMME AND THE ORDER OF THE EVANGELICAL HISTORIE gathered breifly out of al foure euen vnto Christs Ascension * ⎠* Mt. Mr. Lu. Io.     1 THE preface mouing the Reader to receiue CHRIST being the aeternal VVORD of God the life and the light   1  The Angel telleth Zacharie of the conception of Iohn Baptist Christs Precursor and Elizabeth conceiueth him   1  The same Angel doing his message to the B. Virgin CHRIST is incarnate in her wombe   1  Our B. Ladie visiteth Elizabeth and Iohn Baptist is borne and circuncised 1    The Angel telleth Ioseph that his vvise is vvith childe by the Holy Ghost 1  3  The genealogie of Christ   2  The birth of Christ in Bethlehem and his circuncision 2    The Sages come from the East and adore Christ   2  Christ is presented in the Temle vvhere Simeon and Anna prophecie of him 2    Ioseph vvith the childe and his mother fleeth into Aegypt and returneth to Nazareth   2  Iesus being sought of his parents is found in the Temple among the Doctors 3 1 3  Iohn the Baptist preacheth and baptizeth preparing al to receiue Christ and among other Christ is baptized of him 4 1 4  Christ fasteth fourtie daies and is tempted in the vvildernesse    1 Iohn giueth testimonie of Christ to the legates of the Ievves to the people and to his ovvne disciples    2 Christ vvorketh his first miracle turning vvater into vvine at a mariage    1 In the feast of Pasche he casteth out the biers and sellers in the Temple insinuating to the Iewes his death and resurrectioÌ„    3 He teacheth Nicodemus by night and baptizeth in Iurie by the ministerie of his disciples vvherevpon a question is moued to Iohn about their tvvo baptismes 14 6 3  Iohn Baptist is put into prison for reprehending Herods incestuous aduoutrie 4   4 After Iohns emprisonment Christ returning into Galilee by Samaria talketh vvith the Samaritane vvoman    4 He healeth a lordes sonne of an ague 4 1 4  He preacheth in Galilee and vvaxeth very famous 4 1 5  He calleth foure disciples out of the boate and they folovv him  1 4  He healeth one possessed of a diuel in the Synagogue 8 1 4  He cureth Simon Peters mother in lavv many sicke persons 8  9  He refuseth three that offer to folovv him 8 4 8  He appeaseth the tempest on the sea 8 5 8  He healeth tvvo possessed of diuels in the countrie of the Gerasens and permitteth the diuels to enter into svvine 9 2 5  He healeth the sicke of the palsey being let dovvne through the tiles     He calleth Matthevv from the custome house and disputeth vvith Iohns disciples and the Pharisees of fasting 9 5 8  He raiseth the Archisynagogs daughter and cureth her that had a fluxe of bloud 9    He healeth tvvo blinde and one possessed    5 He healeth him on the Sabboth day that lay at the Probatica and had been diseased 38 yeres 12 3 6  He confuteth the Pharisees being offended that his disciples bruised the eares of corne on the Sabboth 12    He refelleth the Pharisees being offended because he cured the vvithered hand on the Sabboth 5.6.7 3 6  He chooseth the 12 Apostles and maketh that diuine sermon called Sermo Domini in monte the Sermon of our Lord in the mount conteining the paterne of a Christian mans life 8 1 5  He cureth a leper 8  7  He healeth the Centurions seruant   7  He raiseth the vvidovves sonne at Naim 11  7.9  Iohn sendeth out of prison his disciples vnto Christ   7  He forgiueth M. Magdalens sinnes preferring her much before the Phâ—risee that despised her 12 3 11  He healeth him that had a deafe and dumme deuil and refuteth the blaspheming Pharisees 12 3 11.8  He preferreth the obseruers of Gods vvord before carnal mother and brethren 13 4 8  The parable of the sovver 13 4   The parables of the cockle of the seede grovving vvhen men sleepe of the mustard seede and of the leauen 13    The parables of the treasure hid in the field of the pretious stone and of the nette 13 6 4  Teaching in Nazareth he condemneth it of incredulitie 9.10 6 8  He sendeth the tvvelue Apostles to preache 14 6 9  Iohn is beheaded and the fame of Iesus commeth to Herods eares 14 6 9 6 He feedeth 5000 men vvith fiue loaues 14 6  6 He vvalketh vpon the sea and so maketh Peter also to doe    6 He reasoneth of Manna and of the true bread from heauen 15 7   He reprehendeth the Pharisees for cauilling at his disciples because they did eate vvith vnvvashed handes     He healeth the daughter of the vvoman of Canaan  7   He cureth a man that vvas deafe and dumme 15 8   He feedeth 4000 vvith seuen loaues 16 8   He reiecteth the Pharisees that asked a signe and biddeth his disciples bevvare of their leauen  8   He healeth a blinde man in Bethsaida 16 8 9  The time that he vvil passe out of this vvorld novv dravving nigh he maketh Peter for confessing him to be Christ the Rocke vpon vvhich he vvil build his Church promising to giue him the keies of heauen and
case to be assured that Christs faith shal be preached and the Church spred through out al Nations the Holy Ghost concurring continually with the Apostles and their Successors for the same 11. Assumpted from you By this visible Ascending of Christ to heauen and like returne from thence to iudgement the Heretikes do incredulously argue him not to be in the Sacrament But let the faithful rather giue eare to S. Chrysostome saying thus O miracle he that sitteth vvith the Father in heauen aboue at the very same time is handled of men beneath Christ ascending to heauen both hath his flesh vvith him and left it vvith vs beneath Eliaeâ— being taken vp left to his Disciple his cloke only but the Sonne of man ascending left his ovvne flesh to vs. Li. â— de Sacerd. Ho. 2 ad po Ant. in fine Ho. de diuit paup in fine 14. MARIE the mother of IESVS This is the last mention that is made in holy Scripture of our B Lady for though she were ful of al diuine wisedom and opened no doubt vnto the Euangelistes and other writers of holy Scriptures diuerse of Christs actions speaches and mysteries whereof she had both experimental and reuealed knowledge Yet for that she was a woman and the humblest creature liuing and the paterne of al order and obedience it pleased not God that there should be any further note of her life doings or death in the Scriptures She liued the rest of her time with the Christians as here she is peculiarly named and noted among them and specially with S. Iohn the Apostle * to whom our Lord recommended her Who prouided for her al necessaries her spouse Ioseph as it may be thought being deceased before The common opinion is that she liued 63 yeres in al. At the time of her death as S. Denys first after him S. Damascene de dormit Deiparae writeth al the Apostles then dispersed into diuers nations to preache the Gospel were miraculously brought together sauing S. Thomas who came the third day after to Hierusalem to honour her diuine departure and funeral as the said S. Denys witnesseth Who saith that him self S. Timothee and S. Hierotheus were present testifying also of his owne hearing that both before here death and after for three daies not onely the Apostles and other holy men present but the Angels also and Powers of heauen did sing most melodious Hymnes They buried her sacred body in Gethsémaui but for S. Thomas sake who desired to see and to reuerence it they opened the sepulcher the third day and finding it void of the holy body but excedingly fragrant they returned assuredly deeming that her body was assumpted into heauen as the Church of God holdeth being most agreable to the singular priuilege of the mother of God and therfore celebrateth most solemnely the day of her Assumption And that is consonant not onely to the said S. Denys and S. Damascene but to holy Athanasius also who auoucheth the same Serm. in Euang. de Deipara of which Assumption of her body S. Bernard also wrote fiue notable sermons extant in his workes But neither these holy fathers nor the Churches tradition and testimonie do beare any sway now a daies with the Protestants that haue abolished this her greatest feast of her Assumption who of reason should at the least celebrate it as the day of her death as they doe of other Saincts For though they beleeue not that her body is assumpted yet they wil not we trow deny that she is dead and her soule in glorie neither can they aske scriptures for that no more then they require for the deathes of Peter Paul Iohn and other vvhich be not mentioned in scriptures yet are still celebrated by the Protestants But concerning the B. Virgin MARIE they haue blotted out also both her Natiuitie and her Conception so as it may be thought the Diuel beareth a special malice to this woman whose seede brake his head For as for the other two daies of her Purification Aununciation they be not proper to our Lady but the one to Christs Conception the other to his Presentation so that she by this meanes shal haue no festiuitie at al. But contrariwise to consider how the auncient Church and fathers esteemed spake and wrote of this excellent vessel of grace may make vs detest these mens impietie that can not abide the praises of her whom al generations should call blessed and that esteeme her honours a derogatioÌ„ to her sonne Some of their speaches we wil set downe that al men may see that we neither praise her nor pray to her more amply then they did S. Athanâ—sius in the place alleaged after he had declared how al the Angelical spirits and euery order of them honoured and praised her with the AVE wherewith S. Gabriel saluted her We also saith he of al degrees vpon the earth â—xtol thee with loude voice saying Auâ— gratia plena c. Haile ful of grace our Lord is vvith thee pray for vs 〈◊〉 Maistresse and Lady and Queens and mother of God Most holy and auncient Ephrem also in a special oration made in praise of our Lady saith thus in diuerse places thereof Intemerata Deâ—pâ—â—â— c. Mother of God vndifiled Queene of al the hope of them that despaire my lady most glorious higher them the heauenly spiritâ— more honorable then the Cherubins holier then the Seraphins and vvithout comparison more glorious theÌ„ the supernal hostes the hope of the fathers the glorie of the Prophets the praise of the Apostles And a litle after Virgo ante partum in partu post partum by thee vve are reconciled to Christ my God thy sonne thou art the helper of sinners thou the hauen for them that are tossed vvith stormes the solam of the vvorld the deliuerer of the emprisoned the helpe of orphans the redemption of captiues And afterward Vouchsafe me thy seruant to praise thee Haile lady MARIE ful of grace haile Virgin most blesed among vvomen And much more in that sense which were to long to repeate S. Cyril hath the like wonderful speaches of her honour hom 6. contra Naestorium Praise and glorie be to thee â— holy Trinitieito thee also be praise holy mother of God for thou art the pretious pearle of the vvorld thou the candel of vnquencheable light the crovvne of Virginitis the scepter of the Catholike faith By thee the Trinitie is glorified and adored in al the vvorld by thee heauen reioyceth Angels and Archangels are glad diuels are put to flight and man is called againe to heauen and euery creature that vvas held vvith the errour of Idols is turned to the knowledge of the truth by thee Churches are fouÌ„ded through the world thee being their helper the Gentiles come to penance and much more which we omit Likewise the Greeke Liturgies or Masses of S. Iames S. Basil and
and Icónium and persvvading the multitudes and * stoning Paul they drevv him out of the citie thinking him to be dead ✠verse 19 But the disciples compassing him round about he rising vp entred into the citie and the next day he vvent forth vvith Barnabas vnto Derbè ✠verse 20 And vvhen they had euangelized to that citie and had taught many they returned to Lystra and Icónium and to Antioche ✠verse 21 confirming the hartes of the disciples and exhorting them to continue in the faith and that by many tribulations vve must enter into the kingdom of God ✠verse 22 And vvhen they ″ had ordained to them ″ Priests in euery Church and had praied vvith fastings they commended them to our Lord in vvhom they beleeued ✠verse 23 And passing through Pisidia they came into Pamphylia ✠verse 24 and speaking the vvord of our Lord in Pergé they vvent dovvne into Attalia ✠verse 25 and from theÌ„ce they sailed to Antioche * vvhence they had been deliuered to the grace of God vnto the vvorke vvhich they accomplished ✠verse 26 And vvhen they vvere come and â—ad assembled the Church they reported vvhat great things God had done vvith them that he had opened a doore of faith to the Gentils ✠verse 27 And they abode no litle time vvith the disciples ANNOTATIONS CHAP. XIIII 12. They vvould sacrifice This loe is the diuine vvorship consisting in external sacrifice and in acknovvledging the parties vvorshipped to be gods vvhich * may be done to no man nor creature and therfore the Apostles refuse it vvith al possible diligence and al the Angels and Saincts in heauen refuse that adoration by sacrifice The Catholike Church suffereth no Priest nor other so to vvorship any Sainct in heauen or earth She hath but one external Sacrifice vvhich is in the holy Masse of Christs body and bloud that she offereth to God alone and neither to Peter nor to Paul saith S. Augustine though the Priest that sacrificeth standeth ouer their bodies and offereth in their memories But other kindes of honours and dueties inferior vvithout al comparison hovv great so euer they be to this vve do as the Scriptures and Nature teache vs to al Superiors in heauen and earth according to the degrees of grace honour and blessednes that God hath called them vnto from our B. Ladie Christs ovvne mother to the lest seruant he hath in the vvorld for vvhich the Heretikes vvould neuer accuse Christian people of Idolatrie if they had either grace learning faith or natural affection â—â— Had ordained The Heretikes to make the vvorld beleeue that al Priests ought to be chosen by the voices of the people and that they neede no other Ordering or Consecration by Bishops pressing the proâ—ane vse of the * Greeke vvord more then the very natural signification requireth and Ecclesiastical vse beareth translate thus Ordained by election Vvhereas in deede this vvord in Scripture signifieth Ordering by imposition of hands as is plaine by other vvordes equiualent Act. 6 13. 1 Tim. 4. â— 2 Tim. 1. Vvhere the Ordering of Deacons Priests and others is called * Imposition of hands not of the people but of the Apostles And this to be the Ecclesiastical vse of the vvord appeareth by S. Hierom saying as is before alleaged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iâ— the Ordering of Clerkes or Clergie men by praier of voice and imposition of hand â—â— Priests Euen so here also as before fleing from the proper apt knovven vvord vvhich is most precisely correspondent to the very Greeke in our tongue and al nations they translate for Priest Elder that is for a calling of Office a vvord of age for a terme of art and by consent of al the Church and Apostolike authoritie and Fathers appropriated to holy Order a vulgar common and profane terme Vvith as litle grace as if they should translate Pontificem a bridgemaker the Maior of London the Bigger of London And thus you see vvithin three vvordes compasse they flee guilefully from the Latin to the Greeke and againe guilefully from the Greeke to the vulgar English Such corruption of Scriptures their hatred of Priesthod driueth them vnto If they had translated it so vvhen the Scriptures vvere first vvritten at vvhich time the vvord vvas but nevvly receiued into the special and Ecclesiastical signification and vvhen it vvas yet taken sometimes in common profane sort as 1 Tim. 5. or there only vvhere our auÌ„cient Latin version turneth Presbyter into Senior because the vvord vvas not yet vvholy and only appropriated to holy Orders as aftervvard by vse of many hundred yeres it vvas and is their dealing might haue had some colour of honestâ—e and plainesse vvhich novv can not be but of plaine falshod and corruption and that of further purpose then the simple can see Vvhich is to take avvay the office of Sacrificing and other functions of Priests proper in the nevv TestameÌ„t to such as the Apostles often and the posteritle in maner altogether call Priests Presbyteros Vvhich vvord doth so certainely imply the authoritie of sacrificing that it is by vse made also the onely English of Sacerdos the Aduersaries them selues as vvel as vve so translating it in al the old and nevv Testament though they can not be ignorant that Priest commeth of Presbyter and not of Sacerdos and that antiquitie for no other cause applied the signification of Presbyter to Sacerdos but to shevv that Presbyter is in the nevv Lavv that vvhich Sacerdos vvas in the old the Apostles abstaining from this and other like old names at the first and rather vsing the vvordes Bishops Pastors and Priests because they might be distinguished from the Gouernours and sacrificers of Aarons order vvho as yet in the Apostles time did their old functions still in the Temple And this to be true and that to be a Priest is to be a man appointed to sacrifice the Heretikes them selues calling Sacerdos alvvaies a Priest must needes be driuen to confesse Although their folly is therein notorious to apply vvillngly the vvord Priest to Sacerdos and to take it from Presbyter vvhereof it is properly deriued not only in English but in other languages both french and Italian Vvhich is to take avvay the name that the Apostles and fathers gaue to the Priests of the Church to giue it vvholy onely to the order of Aaron vvhich neuer had it before our Priesthod began Neuer did there Heretikes stand so much vpon doubtful deriuations and descant of vvordes as these Protestants do and yet neuer men behaued them selues more fondly in the same as vvhosoeuer marketh the distinction of their Elders Ministers Deacons and such like shal perceiue CHAP. XV. Some of those Ievves also that vvere Christians do fall and are authors of the Heresie of Iudaizing 2 They referre the matter to Councel 7 Wherein after great disputation Peter striking the stroke
vseth his vvife and begetteth children but onely such an one she taketh to be Deacon Priest Bishop or SubdeacoÌ„ as abstaineth from his one vvife or is a vvidovver specially vvhere the holy canoÌ„â— be sincerely kept But thou vvilt say vnto me that in certaine places Priests Deacons and Subdeacons do yet beget children belike this holy father neuer heard of any Bishop that did so and therfore he leaueth out that order vvhich he named vvith the other in the former part of the sentence but that is not done according to order and rule but according to mans minde vvhich by time slacketh and for the great multitude of Christian people vvhen there vvere not found sufficient for the ministerie c. the test of his vvordes be goodly for that purpose Eusebius also Euang. demonst li. 1. c. 9 saith that such as be consecrated to the holy ministerie should abstaine vvholy from their vviues vvhich they had before S. Hierom Apolog. ad Pammach c. 8 proueth that such of the Apostles as were maried did so and that the Clergie ought to do the same by their example Yea in his time he testifieth Cont. Vigil c. 1. that they did liue single in maner through the world eueÌ„ in the East Church also What saith he shal the Churches of the East do vvhat they of Aegypt of the See Apostolike vvhich take to the Clergie either virgins or the continent and vnmaried or such as if they haue vviues cease to be husbands And againe he saith in Apolog. ad PaÌ„mach c. 3. See also c. 8. If maried men like not vvel of this let them not be angrie vvith me but vvith the holy Scriptures vvith al Bishops Priests Deacons and the vvhole companie of Priests and Leuites that knovv they can not offer sacrifices if they vse the act of mariage S. Augustine de adult Coniug li. 2. c. 20. maketh it so plaine a matter that al Priests should liue chast that he writeth that euen such as vvere forced as many vvere in the primitiue Church to be of the Clergie vvere bound to liue chast yea and did it vvith great ioy and felicitie neuer complaining of these necessities and intolerable burdens or impossibilities of liuing chast as our fleshly companie of new Ministers and Superintendents do novv that thinke it no life vvhithout vvomen much like to S. Augustine before his conuersion vvhen he vvas yet a Manichee vvho as him self reporteth Confess li. 6. c. 3 admiring in S. Ambrose al other his incomparable excellencies yet counted al his felicities lesse because he lacked a vvoman vvithout vvhich he thought in time of his infidelitie no man could liue But after his conuersion thus he said to God of S. Ambrose What hope he had and against the tentations of his excellencie vvhat a â—ight he felâ— or rather vvhat a comfort and solace in tribulation and his secrete mouth vvhich vvas vvithin in his hart vvhat sauourie and svveete ioyes it tasted of thy bread neither could I coniecture neither hâ—d I tried See Tertullian li. 1 ad vxorem S. Cyprian de singul◠〈◊〉 the first Councel of Nâ—ce can 3. Conc. Tolet. 2 can 3. Conc. Aurelian 3 can 2. of Carthage the second cap. 2. of Neocaesarea cap. 1 of Ancyra cap. 10. and you shal find that this vvas generally the Churches order euen from the Apostles time though in some places by the licentiousnes of many it vvas sometime not so religiously looked vnto Vvhereby you may easily refute the impudent clamors of Heretikes against Siricius Gregorie 7 and others vvhom they falsely make the authors of the Cleargies single life â— Not a Neophyte That vvhich is spoken here properly and principally of the nevvly baptized for so the vvord Neophyte doth signifie the fathers extend also to al such as be but nevvly â—etired from prophane occupations ciuil gouernement vvarfare or secular studies of vvhom good trial must be taken before they ought to be preferred to the high dignitie of Bishop or Priest though for some special prerogatiue and excellencie it hath in certaine persons been othervvise as in S. Ambrose and some other notable men Tertullian li. de praescript noteth Heretikes for their lightnes in admitting euery one vvithout discretion to the Cleargie Their Orders saith he are rash light incoÌ„stant novv they place Neophytes then secular men then our Apostataes that they may tie them by glorie and preferment Whâ—m vvith the truth they can not No vvhere may a man sooner prosper and come forvvard then in the camâ—e of rebelles vvhere to be onely is to deserue much therfore orâ— to day a Bishop to morovv somevvhat els to day a Deacon to morovv Lector that is a Reader to day â— Priest to morovv a lay man for to laie men also they enioyne the functions of Priestes And S. Hierom ep 83 ad Oceanum c. 4. saith of such Yesterday a Caâ—echumene or nevvly conuerted to day a Bishop yesterday in the theatre to day in the Church at night in the place of games and maisteries in the morning at the altar a vvhile ago a great patrone of stageplaiers novv a consecrator of holy virgins And in an other place Out of the bosome of Plato and Aristophanâ—s they are chosen to a Bishoprike vvhose care is not hovv to sucke out the marovv of the Scriptures but hovv to soothe the peoples cares vvith florishing declamations Dialog cont Lucifer c. 5. 8. Deacons Vnder the name of Deacons are here conteined Subdeacons as before vnder the name of Bishop Priest also vvere comprehended for to these foure pertaineth the Apostles precept and order touching one vvise and touching contineÌ„cie and chastitie as by the alleaged Councels and fathers namely by the vvordes of S. Epiphanius doth appeare for they onely be in holy Orders as seruing by their proper function about the Altar and the B. Sacrament in respect vvhereof the law of chastitie pertaineth to them and not to the foure inferior Orders of Acolyti Exorcista Lectores and Oâ—tiarij Vvho neither by precept nor vovv be bound to perpetual chastitie as the others of the holy and high Orders be bound both by precept and promis or solemne assent made vvhen they tooke Subdeaconship Al these degrees and orders to haue been euer since Christes time in the Church of God it might be proued by al antiquitie but for as much as the Apostles purpose is not here to recken vp al the Ecclesiastical Hierarchie it neede not be treated of in this place But we vvish the learned to reade the 3. 4. 5. 6. 7. 8. 9 chapters of the 4 Councel of Carthage vvhereat S. Augustine vvas present vvhere they shal see the expresse callings offices and maner of ordering or creating al the said sortes and shal vvel perceiue these things to be most auncient and venerable Let them read also Eusebius historie the 35 Chapter of the 6 booke vvhere for al these orders he reciteth
charge the Church for not admitting maried persons to the altar and for forcing them Religious persons to keepe their promis of chastitie No the holy Church is so farre from condemning wedlocke that she honoureth it much more then the Protestants accounting it an holy Sacrament vvhich they do not who onely vse it to iust as the Heathen doe and not to religion But it is an old deceitful practise of Heretikes to charge Catholike men vvith old condemned heresies The Eutychians slaundered the Councel of Chalcedon and S. Leo to be Nestorians and to make two persons in Christ because they said there vvere tvvo natures Vigilius li. 5. cont Euâ—ychen Arius charged Alexander his Bishop of Sabellianisme for auouching the vnitie of substance in Trinitie Socrat. li. 1. c. 3. Iulianus accused S. Augustine of the heresie of Apollinaris li. 5. conâ— Iulian. c. 15. Other Pelagians chalenged him for condemning mariage Retrait li. 2. c. 53. And that our Protestants bragge not to much of their goodly inuention louinian the old Heretike their Maister in this point accused the holy doctors and Catholikes vpon this same place to be Manichees and to condemne meates and mariage as both S. Hierom and S. Augustine do testifie And they both answer to the Heretike that the Church in deede Catholikes do abstaine froÌ„ some for euer and some for certaine daies and euery Christian man lightly al the 40 daies of Lent fast not for that they thinke the meates vncleane abominable or of an il creation as the Manichees do but for punishment of their bodies and taming their concupiscences Hiero. li. 2. cont Iouin c. 11. Aug. cont Adimantum c. 14. Li. de mor. Cath. Eo Hiero. in c. 4. ad Galat. And as for mariage the said doctors answer that no Catholike man condemneth it for vnlavvful as the old Heretikes did but onely preferreth virginitie and continencie before it as a state in it self more agreable to God and more meete for the Cleargie See S. Augustine against Faustus the Manichee li. 30 c. 5. 6. and har 25 in the name Apostolici S. Hierom ep 50. c. 1. 3. Al this the Catholikes continually tel the Aduersaries and they can not but see it Yet by accustomed audacitie and impudencie they beare it out still 4. With thankes giuing By the most auÌ„cient custom of the faithful both before Christ and sithence men vse to blesse their table and meates by the hand and word of a Priest if any be present othervvise by such as can conueniently do it And in husbandmens houses vvhere they haue no other meanes they should at least blesse Gods giftes and them selues vvith a Pater noster or the signe of the Crosse not onely to acknowledge from whom they haue their concinual sustenauce but also to blesse their meate and sanctifie it For the Greeke vvord vsed of S. Paul by Ecclesiastical vse vvheÌ„ it coÌ„cerneth meates signifieth not onely thankes giuing but blessing or sanctifying the creatures to be receiued as being al one vvith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in English vve call it grace not onely that after meate which is onely thankes to God but that before meate vvhich is alvvaies a benediction of the creatures as it is plaine in the prescript and vsual formes of grace For vvhich cause a Priest should euer do it rather then a lay man or any of inferior order in the Cleargie In so much that S. Hierom ep 85 reprehendeth certaine Deacons vvhom he savv say grace or blesse the meate and the companie in the presence of a Priest Vvho also recordeth in the life of S. Paul the holy Eremite the great curtesie and humilitie of him and S. Antonie yelding one to the other the preeminence of blessing their poore dinner For to blesse is a great thing and a Priestly prerogatiue as the Apostle vvitnesseth declaring the preeminence of Melchise dec in that he blessed Abraham Read the note folowing 5. Sanctified Al creatures be of Gods creation none of the Diuel or of any other cause and beginning as the Manichees blasphemed and therfore none are il abominable or vncleane by creation nature and condition but al good and made for mans vse though al be not alike holy nor equally sanctified God made seuen daies but he sanctified onely one of them he made al places but he sanctified none but the Temple and such like deputed to his seruice as the Arke the altar and the rest vvhich vvere by sacred vse both holy them selues and gaue also holines and sanctification to things that touched them or vvere applied vnto them So our Sauiour saith that the Temple sanctified the gold and the altar the gift and generally al creatures secured from common and profane vse to religion and vvorship of God are made sacred thereby So the places and daies of Gods apparition or vvorking some special vvonders or benefites tovvard the people vvere holy as Bethel Sinai and others And much more those times and places of Christes Natiuitie Passion burial Resurrection Ascension vvhich is so plaine a case that the hâ—l vvhere he vvas transfigured onely is called therfore by S. Peter the holy mount These therfore be holy memories and monuments of al sortes sanctified besides that creatures as vve see here be sanctified also by the vvord of God and praier that is to say by benediction inuocation of our Lordes holy name vpon them specially by the signe of the Crosse as S. Chrysostom noteth on this place ho. 12 in 2 ad Tim. by the vvhich the aduersarie povver of Satan vsurping vniustly vpon Gods creatures through mans sinne and seeking deceitfully in or by the same to annoy mans body or soule is expelled and the meates purged from him and made holesom S. Gregorie li. 1 Dialog c. 4. recordeth that the Diuel entered into a certaine religious vvoman by eating the herbe lettiâ—e vnblessed And S. Augustine li. 18. de ciu Dei â— 18. shevveth at large vvhat vvaies he hath by meates and drinkes and other vsual creatures of God to annoy men though is povver be much lesse then it vvas before Christ but still much desire he hath on al sides to molest the faithful by abusing the things most neere and necessarie vnto them to their hurt both bodily and Ghostly for remedie vvhereof this sanctification vvhich the Apostle speaketh of is very soueraine pertaining not onely to this common and more vulgar benediction of our meates and drinkes but much more as the proprietie of the Greeke vvord vsed by the Apostle for sanctification doth import to other more exact sanctifying and higher applying of some creatures and blessing them to Christes honour in the Church of God and to mans spiritual and corporal benefites For as S. Augustine vvriteth li. 2 de peâ— merit c. 26. besides this vsual blessing of our daily foode the Cathecumens that is such as vvere taught tovvard Baptisme are sanctified by the signe
his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth proâ—oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod â— and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke
the dead othervvise it is yet of no value vvhiles he that tested liueth ✠verse 18 Vvherevpon neither vvas the first certes dedicated vvithout bloud ✠verse 19 For al the commaundement of the Lavv being read of Moyses to al the people he taking the bloud of calues and goates vvith vvater and scarlet vvool and hyssope sprinkled the very booke also it self and al the people ✠verse 20 saying * ″ This is the bloud of the Testament vvhich God hath commaunded vnto you ✠verse 21 The tabernacle also al the vessel of the ministerie he in like maner sprinkled with bloud ✠verse 22 And al things almost according to the lavv are cleansed with bloud and vvithout sheading of bloud there is not remission ✠verse 23 It is necessarie therfore that ″ the examplers of the coelestials be cleansed vvith these but the celestials them selues vvith better hostes then these ✠verse 24 For IESVS is not entred into Holies made vvith hand examplers of the true but into heauen it self that he may appeare novv to the countenance of God for vs. ✠verse 25 Nor that he should ″ offer him self often as the high priest entereth into the Holies euery yere in the bloud of others ✠verse 26 othervvise he ought to haue suffered often from the beginning of the vvorld but novv once in the cōsummation of the vvorldes to the destructiō of sinne he hath appeared by his ovvne host ✠verse 27 And as it is appointed to men to die once and after this the iudgement ✠verse 28 so also Christ vvas offered once to exhaust the sinnes of many the second time he shal appeare vvithout sinne to them that expect him vnto saluation ANNOTATIONS CHAP. IX 4. A golden potte The Protestants count it superstitious to keepe vvith honour and reuerence the holy memories or monuments of Gods benefites and miracles or the tokens of Christes Passion as his Crosse garments or other things appertaining to him or his Saincts and thinke it impossible that such things should dure so long vvhen they may here see the reuerent and long reseruation of Manna vvhich of it self vvas most apt to putrifie and of Aarons rodde onely for that it sodenly florished by miracle the tables of the Testament c. See a notable place in S. Cyril li. 6 cont Iulian. vvhere he defendeth against Iulian the Apostataes blasphemie he keeping and honouring of that Crosse or vvood vvhich Christ died on See also S. Paulinus ep 11. and vvhat reuerence S. Hierom and the faithful of his time did to the sepulchres of Christ and his Martyrs and to their relikes We reuerence and vvorship saith he euery vvhere Martyrs sepulchres and putting the holy ashes to our eies if vve may vve touch it vvith our mouth also and do some thinke that the monument vvherein our Lord vvas buried it to be neglected But our Protestant can not skill of this they had rather folovv Vigilantius Iulianus the Apostata and such Maisters then the holy Doctors and euident practise of the Church is al ages 5. Cherubins You see it is a fond thing to conclude vpon the first or second commaundement that there should be no sacred images in the Church vvhen euen among these people that vvere most prone to idolatrie and grosse in imagination of spiritual things such as Angels are and to vvhom the precept vvas specially giuen the same God that forbade them grauen idols did commaund these images of Angels to be made and set in the soueraine holiest place of al the Tabernacle or Temple By vvhich it is plaine that much more the images of Christ and his B. mother and Saincts that may be more truely pourtered then mere spiritual substances can be are not contrarie to Gods cōmaundement nor against his honour or repugnant to any other Scripture at all vvhich condemne onely the Idols or pourtraitures of the Heathen made for adoration of false Gods 10. Vntil the time of correction Al those grosse and carnal sacrifices ceremonies and obseruations instituted to cleanse and purifie the flesh from legal irregularities and impurities onely and not reaching to the purging of the soules consciences of men being commaunded not for euer but till Christes comming ceased then and better more forcible and more spiritual Sacraments vvere instituted in their place For vve may not imagine Christ to haue taken avvay the old and put none in their places or to alter the sacraments onely into other sacraments external and not also to translate the sacrifices to some other more excellent for it is called tempus correctionis non abolitionis sacrificij aut legis the time of correction not of abolishing sacrifice or lavv Neither haue they more reason to affirme Christes one oblation vpon the Crosse to haue rather taken avvay al kind of sacrifice then al manner of Sacraments The time and state of the nevv Testament is not made lavvlesse hostlesse or vvithout sacrifice but it is the time of correction or reformation and abettering al the foresaid things 12. Eternal redemption No one of the sacrifices nor al the sacrifices of the old lavv could make that one general price ransom and redemption of all mankind and of al sinnes sauing this one highest Priest Christ and the one sacrifice of his bloud once offered vpon the Crosse Vvhich sacrifice of redemption can not be often done because Christ could not die but once though the figures also thereof in the lavv of nature and of Moyses vvere truely called sacrifices as specially this high and maruelous commemoration of the same in the holy Sacrament of the altar according to the rite of the nevv Testament is most truely and sigularly as S. Augustine calleth it a sacrifice But neither this sort nor the other of the old lavv being often repeated and done by many Priests al vvhich vvere and are sinners them selues could be the general redeeming and consummating sacrifice nor any one of those Priests nor al the Priests together either of the lavv of Nature or of Aarons or Melchisedecks order except Christ alone coulde be the general redeemers of the vvorld And this is the Apostles meaning in al this comparison and opposition of Christes death to the old sacrifices and of Christ to their Priests and not that Christes death or sacrifice of the Crosse should take avvay al sacrifices or proue that those Aaronical offices vvere no true sacrifices at al nor those Priests verily Priests They vvere true Priests true sacrifices though none of those sacrifices vvere the high capital and general sacrifice of our price and redemption nor none of them or of those Priests could vvithout respect to this one sacrifice of Christes death vvorke any thing to Gods honour or remission of sinnes as the Ievves did falsely imagine not referring them at al to this general redemption and remission by Christ but thinking them to be absolute sacrifices in them selues
And that to haue been the errour of the Hebrues you may read in S. Augustine li. 3. doct Christ c. 6. And this vve tel the Protestants is the onely purpose of the Apostle But they be so grosse or ignorant in the Scriptures and so malitiously set against Gods and the Churches truth that they peruersely and folishly turne the vvhole disputation against the sacrifice of the B. Masse and the Priests of the new Testament as though vve held that the sacrifice of the altar vvere the general redemption or redeeming sacrifice or that it had no relation to Christes death or that it vvere not the representation and most liuely resemblance of the same or vvere not instituted and done to apply in particular to the vse of the partakers that other general benefite of Christes one oblation vpon the Crosse Against the Ievves then onely S. Paul disputeth and against the false opinion they had of their Priests and sacrifices to vvhich they attributed al remission and redemption vvithout respect of Christes death 15. Of those preuarications The Protestants do vnlearnedly imagine that because al sinnes be remitted by the force of Christes passion that therfore there should be no other sacrifice after his death Vvhereas in deede they might as vvell say there ought neuer to haue been sacrifice appointed by God either in the lavv of Nature or of Moyses as al their argumeÌ„ts made against the Sacrifice of the Church vpon the Apostles discourse proue as vvel or rather onely that there vvere no sacrifices of Aarons order or Leuitical lavv at all For against the Ievves false opinion concerning them doth he dispute and not a vvord touching the sacrifice of the Church vnto vvhich â—n al this discourse he neuer opposeth Christes sacrifice vpon the Crosse al Christian men vvel knovving that the host oblation of those tvvo though they differ in maner and external forme yet is in deede al one The Apostle then shevveth here plainely that al the sinnes that euer vvere remitted since the beginning of the vvorld vvere no othervvise forgiuen but by the force and in respect of Christes Passion Yet it folovveth not therevpon that the oblations of Abel Abraham Aaron c vvere no sacrifices as by the Heretikes foolish deduction it should do S. Paul not opposing Christes Passion to them for the intent to proue them to haue been no sacrifices but to proue that they vvere not absolute sacrifices nor the redeeming or consummating Sacrifice vvhich could not be many nor done by many Priests but by one and at one time by a more excellent Priest theÌ„ any of them or any other mere mortal man And that you may see the blasphemous pride and ignorance of Caluin and in him of al his fellovves read so many as may read Heretical bookes his commentarie vpon this place and there you shal see him gather vpon this that Christes death had force from the beginning vvas the remedie for al sinnes since the creation of the vvorld therfore there must be no moâ— but that one sacrifice of Christes death Vvhich must needes by his deduction hold as it doth in deede no lesse against the old sacrifices then the nevv sacrifice of the Church and so take avvay al vvhich is against the Apostles meaning and al religion 20. This is the bloud Christes death vvas necessarie for the full confirmation ratification and accomplishement of the nevv Testament though it vvas begonne to be dedicated in the sacrifice of his last supper being also vvithin the compasse of his Passion Vvhich is euident by the vvordes prouounced by Christ ouer the holy chalice vvhich be correspondent to the vvordes that vvere spoken as the Apostle here declareth in the first sacrifice of the dedication of the old lavv hauing also expresse mention of remission of sinnes thereby as by the bloud of the nevv Testament Vvhereby it is plaine that the B. Chalice of the altar hath the very sacrificall bloud in it that vvas shed vpon the Crosse in by vvhich the nevv Testament vvhich is the lavv of spirit grace and remission vvas dedicated and doth consist And therfore it is also cleere that many diuine things vvhich to the Heretikes or ignorant may seeme to be spoken onely of Christes sacrifice vpon the Crosse be in deede verified fulfilled also in the sacrifice of the altar Vvhereof S. Paul for the causes aforesaid vvould not treate in plaine termes See Isychius li. 1 in Leuit. c. 4 paulo post initium applying al these things to the immolation of Christ also in the Sacrament 23. The examplers Al the offices places vessels and instruments of the old lavv vvere but figures and resemblances of the state and sacraments of the nevv Testament vvhich are here called celestials for that they are the liuely image of the heauenly state next ensuing vvhich be therfore specially dedicated and sanctified in Christes bloud sacrificed on the altar and sprinkled vpon the faithful as the old figures and people vvere cleansed by the bloud of beasts And therfore by a transition vsual in the holy Scriptures the Apostle sodenly passeth in the senteÌ„ce immediatly folovving and turneth his talke to Christes entrance into heauen the state vvhereof both by the Sacraments of the old lavv and also more specially by them of the nevv is prefigured 25. Offer him self often As Christ neuer died but once not neuer shal die againe so in that violent painful and blouddy sort he can neuer be offered againe neither needeth he so to be offered any more hauing by that one action of sacrifice vpon the Crosse made the full ransom redemption and remedie for the sinnes of the vvhole vvorld Neuerthelesse as Christ died and vvas offered after a sort in all the sacrifices of the Lavv and Nature since the beginning of the vvorld al vvhich vvere figures of this one oblation vpon the Crosse so is he much rather offered in the sacrifice of the altar of the nevv Testament incomparably more neerely diuinely and truely expressing his death his body broken his bloud shed then did any figure of the old lavv or other sacrifice that euer vvas as being in deede though in hidden sacramental and mysticall and vnblouddy maner the very self same B. body and bloud the self same host oblation and sacrifice that vvas doue vpon the Crosse And this truth is most euident by the very forme of vvordes vsed by our Sauiour in the institution and consecration of the holy Sacrament and by the profession of all the holy Doctors Our sacrifice saith S. Cyprian is correspondent to the Passion of Christ And The sacrifice that vve offer is the Passion of Christ ep 63. nu 4. nu 7. S. Augustine de fâ—d ad Pet. c. 19. In those carnal sacrifices vvas the prosiguring of the flesh of Christ vvhich he vvas to offer for sinnes and of the bloud vvhich he vvas to sheads but in this Sacrifice is the commemoration of the flesh of Christ vvhich
p. 481. They made the Creede 376. Their Creede ibidem Their learning vvisedom constancie after they receiued the holy Ghost 299. m. Their honour dreade among the first Christians 300 and 301 marg The Apostles precepts 336 ma 440. Apostolical traditions See Tradition The stile of Apostolical salutation 384. Heretikes vsurpe it to seeme Apostles ibid To be saluted only of them giueth grace 421 marg The Popes office is called his Apostleship pa. 520. The Apostles of diuers countries 154. nu 13. Their glorie in Heauen that conuert soules 471. 529. m. 548 m. S. Augustine our Apostle 432 marg B BAbylon vvhat it signifieth 725 marg 728 and 729 marg 730. 732. Baptisme healeth the soule pa. 231. nu 2. taketh away sinne 357. marg it iustifieth pag. 395 marg p. 397. nu 3 and marg Necessarie to saluation except some cases p. 89. 224. nu 5. Baptisme of infants necessarie p. 395. nu 12. p. 440 nu 14. The effectes thereof and of Confirmation differ pag. 313 nu 17. Exorcismes and other ceremonies of Baptisme pa. 107. nu 34 p. 314. nu 38. pag. 661. nu 21. Ephetha 107 Abrenuntio 661. The character thereof pa. 471 nu 22 Baptisme receiued of Heretikes and Schismatikes p. 661. nu 21. Iohns baptisme inferiour to Christs pa. 8. nu 11. p 87 marg p. 89. nu 8 p. 224 nu 3â— p. 143 marg 2â—7 marg 289 marg 347 marg The Protestants make them equal and vvhy 8. nu 11. Names giuen in baptisme and vvhat maner of names pa. 139. nu 63. Vvhether Christ him self baptized 225 mar Figures of Baptisme 231. 245 marg 225 marg 661. The sending of the holy Ghost on vvhitsunday called baptisme 289 marg Beatitudes eight pag 11. marg Beza maketh God author of sinne p. 17. 266. controuleth the Euangelistes pa. 139. 144 marg 201. marg 205. 314. imagineth according to his sansie corruptioÌ„s of the Greeke text 27 See the preface He translateth for Christs soule in hel his carcas in the graue 296. Bishops their spiritual povver p. 53. nu 18 pa â—88 to punish Heretikes ibid. Caluin confesseth the said power ib. Their consistories 739. They must be obeied pa. 43 nu 9 pa. 322 marg â—98 marg See CHVRCH honoured feared 301 marg their blessing p. 27. p. 55. p. 616. They may deale in vvorldly affaires and vvhen pag. 177. 589. Superior to Priests and distinct in office 166 marg pag. 312. nu 17. 332 marg pag. 528. pag. 596. though the names of Bishop and Priest vvere at the first indifferently vsed 352 marg They only can consecrate Bishops Priests c pa. 596. nu 5. p. 332 marg Bishoping vvhy so called pag 314. Bishops visitations 335 marg Many vvorthie Bishops that can not preache 582. Special vertues required in a Bishop 703 Blessing of creatures effectual and operatiue pa. 79. 233 marg 109. 163 marg 575 576. Blessing the table pag. 575. Blessing a preeminence of the better person p. 5â—5 616 Bishops Priests belssing ibid The fathers mothers blessing pa 616. nu 6. Blessing with the signe of the Crosse pa. 213. 576. Christ blessed the children 113 mar his Apostles 275 marg C CAluins blasphemie against the diuinitie of Christ pag 219 nu â— p. 250. Against Christs ovvne merites pag. 529. 708. 605 marg Against the saincts in heauen pa. 187. that God is author of sinne pa. 37. Concerning Christs suffering the paines of the damned that he vvas abandoned of his father 83 130 marg Against remission of sinnes 612 marg 613 Caluinisme tendeth to the abomination of desolation 124. Canonical houres pa. 320 pag. 296 marg 55â— marg They ansvver to the time of Christs Pasâ—â—ion and agonies pag 76 marg 78. 80 81 82. 83. pag. 190 ma. See Praier Catholike This name discerneth true beleeuers from Heretikes it is the surname of true ChristiaÌ„s By this name Heretikes them selues vnderstaÌ„d them of the Romane faith pa. 324. S. Augustines high estimation of this name ibid. The Protestants mocke at this name pag. 324. So did the Donatistes ibid. Some leaue it out in the Creede pag. 324. Some in the titles of the Catholike Epistles pag. 641. The Catholike Epistles why so called ib. 377. Catholike termes speaches 584. 585. 588. To haue Catholike parents is a great blessing 587. Catholike Church See Church Catholike faith See faith The Catholike faith is taken from countries for sinne 703 The Catholike simple man is sufficiently learned 169. 177. 680. Catholike mens obedience to their Pastors 322 m. to Councels 339 Catholike assemblies to Gods seruice in time of persecution See persecution Censures of the Church See Ecclesiastical Ceremonies vsed in the Church by Christs example pa. 247. External elements in the Sacraments pa. 506. S. Augustines estimation of the Catho Churches ceremonies pag. 506. he is falsely alleaged against them ibid. They are not burdenous but svveete and to edification p. 506. They are neither Heathenish nor Iudacial pag. 506. 507. The Apostles borovved some ceremonios of the Ievves law 677. nu 14. Charitie the greatest vertue more principal in our iustification then faith 457. See Iustification How faith worketh by charitie 510. Chast or single life Angelical pa. 64 more apt for the seruice of God pag. 142. nu 38. pa. 439. nu 5. pag. 440. nu 32. See Priests Holy Orders Monastical life It is not impossible pag. 55. nu 11. pa. 439. nu 7. The Protestants complaine they haue not the gift pa. 439. nu 7. pag. 571. 597. Al may that vvil pag. 55. nu 11. p. 439. nu 7. Chastitie of minde also is required 656 mar The Chastitie of Virgins Vvidovves maried folke differ in merite and dignitie pag. 37. nu 8. CHRIST a Priest as he is man See Priest his descending into Hel. See Hel. He is the only Mediator See Saincts Hovv he maketh novv intercession for vs. 615. marg Folovving of Christ diuersely 151. 163 m 165. Christ Messias and Anointed al one 218 marg His maruelous grace in preaching 147. m. The name of CHRISTIANS p. 323. 324. True Christian libertie See Gospel CHVRCH the Spouse of Christ her other titles prerogatiues pag. 572. Christs exceding loue and benefites tovvard her pag. 522. The maruelous vnion betvvene them 455 m. She vvas builded of Christs side 273. gathered of al nations pag. 85. Vpholden by his continual protection 39. 40 m. 703. Catholike or vniuersal 69 marg pag. 213. pag. 324. 572. 96. marg 212 marg 679. 382. marg 536. marg The principal creature pag. 522. Vvhat this article signifieth I beleeue the Catholike Church pag. 572. 227 marg It is more blindnes not to see the Church then not to beleeue in Christ pa. 477. Heretikes blinder then the Ievves ib. The vnitie therof pag. 456. 501. nu 9. pa. 519. 447. nu 17. Christ praied for the vnitie therof 266. ma. His coate vvithout seame a figure thereof 272. marg often coÌ„mended 658
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
to abuse the simple do falsifie this sentence of the Apostle to make it serue for the mariage of Votaries it is notorious First they vse deceit in supplying the verbe substantiue that vvanteth making it the Indicatiue moode thus Mariage is honorable c. as though the Apostle affirmed al mariage to be honorable or lavvful vvhere the verbe to be supplied ought rather to be the Imperatiue moode Let mariage be honorable that so the speache may be an exhortation or commaundement to them that be or vvil be maried to vse them selues in that state in al fidelity cleanlinesse and coniugal continencie one tovvard an other as vvhen S. Peter also and this Apostle exhorte maried men to giue honour to their vviues as to the vveaker vessels and to possesse their vessel in honour not in the passions of ignominie and vncleanlinesse this is honorable or chast mariage to vvhich he here exhorteth And that it is rather an exhortation then an affirmation it is euident by the other partes and circumstances of this place both before after al vvhich are exhortations in their owne translations this only being in the middes and as indifferent to be an exhortation as the rest by their owne confession they restraine of purpose Our text therfore and al Catholike translatioÌ„s leaue the sentence indifferent as it is in the Greeke and as true translatours ought to do not presuming to addict it to one side lest they should restraine the sense of the holy Ghost to their owne particular fantasie Againe our new Translatours corrupt the text in that they translate in omnibus among al men because so they thinke it vvould sound better to the ignorant that Priests Religious and al vvhosoeuer may marie vvhere they can not tell either by the Greeke or Latin that in omnibus should be the masculine gendre rather then the neutre as not only Erasmus but the Greeke doctors also take it to signifie that mariage should be honorably kept betweene man and vvife in al pointes and in al respectes See S. Chrys and Theophyl in hunc locum For there may be many filthy abuses in vvedlocke vvhich the Apostle vvarneth them to take heede of and to keepe their mariage-bed vndefiled But the third corruption for their purpose aforesiad and most impudent is that some of the Caluinistes for in omnibus translate inter quosuis vvith a marginal interpretation to signifie al orders conditions states and qualities of men So boldly they take away al indifferencie of senses and make Gods vvord to speake iust that vvhich them selues vvould and their heresie requireth in vvhich king they passe al impudencie and al heretikes that euer vvere 7. Remember your Prelates Vve be here vvarned to haue great regard in our life and beleefe to the holy fathers Doctors glorious Bishops gone before vs in Gods Church not doubting but they being our lawful Pastors had and taught the truth of vvhom S. Augustine said That vvhich they found in the Church they held fast that vvhich they learned they taught that vvhich they receiued of their fathers the same they deliuered to their children Cont. Iulian. li. 2 c. 10. Vvhich respect to our holy forefathers in faith is now in this vvicked contempt of the Heretikes so much the more to be had See the said holy doctors second booke against Iulian the Pelagian throughout vvhat great account he maketh of them in the confutation of heresies and hovv far he preferreth them aboue the proud Sectmaisters of that time as vve must now doe against our new doctors This place also is rightly vsed to proue that the Church of God should keepe the memories of Saincts departed by solemne holidaies and other deuout vvaies of honour 9. Not vvith meates He speaketh not of Christian fastes but of the legal difference of meates vvhich the Hebrues vvere yet proâ—e vnto not considering that by Christes faith they vvere made free from al such obseruations of the Law 10. We haue an altar He putteth them in minde by these vvordes that in folowing to much their old Iewish rites they depriued them selues of an other maner and a more excellent sacrifice and meate meaning of the holy altar and Christes ovvne blessed body offered and eaten there of vvhich they that continue in the figures of the old Law could not be partakers This altar saith I sychius is the altar of Christes body vvhich the Ievves for their incredulity must not behold Li. 6 c. 21 in Leuit. And the Greeke vvord as also the Hebrue ansvvering therevnto in the old testament signifieth properly an altar to sacrifice on and not a metaphorical and spiritual altar Vvhereby vve proue against the Heretikes that vve haue not a common table or profane communion borde to eate mere bread vpon but a very altar in the proper sense to sacrifice Christes body vpon and so called of the fathers in respect of the said body sacrificed Greg. Nazianz. in orat de sorore Gorgonia Chrys demonst quòd Christus sit Deus Socrat. li. 1. c. 20. 25. Aug. ep 86. De ciu Dei li. 8. c. 27. li. 22. c. 10. Confess li. 9 c. 11. 13. Cont. Faust Manich. li. 20. c 21. Theophyl in 23. Mat. And vvhen it is called a table it is in respect of the heauenly foode of Christs body and bloud receiued 15. The hoste or praise Though it may signifie the spiritual sacrifices of praise and thankesgiuing of vvhat sort soeuer ye it specially may be thought to signifie the great Sacrifice of the B. body and bloud of Christ not as vpon the Crosse vvhich vvas but once done in bloudy sort but as in the Church and new Testament vvhere it is daily done vnblouddily being the proper host of laude and thankes giuing and therfore called the Eucharist and being the fruite and effecte of Christ and his Priests lippes or vvordes that is of consecration because this sacrifice is made by the force of the holy vvordes And vvhen vve reade in the psalme and other places of the olde Testament of the host of praise it may be thought to be a prophecie of the nevv Sacrifice not of euery vulgar thankes giuing And so the old fathers in the primitiue Church to hide the mysteries from the vnvvorthy or heathen often speake What is saith S. Augustine a more holy sacrifice of praise then that vvhich consisteth in thankes giuing all vvhich the faithful do knovv in the sacrifice of the Church Li. 1. cont aduers leg preph c. 18. Againe c. 20. The Church from the times of the Apostles by the most certaine successions of Bishops offereth to God in the body of Christ the Sacrifice of praise And a 〈◊〉 aftervvard Novv Israel according to the spirit that is the Church offereth a singular Sacrifice according to the spirit of vvhose house be vvil not take calues nor goates but vvil take the Sacrifice of praise not according