degentes is bold to call the Emperour Constantius being an Arian Heretike Antichrist for making him self Principem Episcoporum Prince ouer the Bishops and President of Ecclesiastical iudgements c. The other cause is for impugning Christes Priesthod vvhich is only or most properly exercised in earth by the sacrifice of the holy Masse instituted for the commemoration of his death for the external exhibition of godly honour to the B. Trinitie vvhich kinde of external vvorship by sacrifice no lavvful people of God euer lacked And by these tvvo things you may easily perceiue that the Heretikes of these daies do more properly and neerely prepare the vvay to Antichrist and to extreme desolation then euer any before their special heresie being against the spiritual Primacie of Popes and Bishops and against the sacrifice of the altar in vvhich tvvo the soueraintie of Christ in earth consisteth 6. What letteth S. Augustine li. 20 c. 19 de ciuit del professeth plainely that he vnderstandeth not these vvordes not that that folovveth of the mysterie of iniquitie and least of al that vvhich the Apostle addeth Only that he vvhich holdeth novv do hold c. Vvhich may humble vs al and stay the confident rashnes of this time namely of Heretikes that boldly feine hereof vvhatsoeuer is agreable to their heresie and phantasie The Apostle had told the Thessalonians before by vvord of mouth a secret point vvhich he vvould not vtter in vvritting and therfore referreth them to his former talke The mysterie of iniquitie is coÌ„monly referred to Heretikes vvho vvorke to the same and do that that Antichrist shal do but yet not openly but in couert and vnder the cloke of Christes name the Scriptures the vvord of the Lord shevv of holines c. Vvhereas Antichrist him self shal openly attempt and atchieue the foresaid desolation and Satan novv seruing his turne by Heretikes vnderhand shal tovvard the last end vtter reueale bring him forth openly and that is here to be reuealed that is to appeare in his ovvne person These other vvordes Only that he vvhich novv holdeth hold Some expound of the Emperour during vvhose continuance in his state God shal not permit Antichrist to come meaning that the very Empire shal be vvholy desolate destroied and taken avvay before or by his comming vvhich is more then a defection from the same vvhereof vvas spoken before for there shal be a reuolt from the Church also but it shal not be vtterly destroied Others say that it is an admonition to al faithful to hold fast their faith and not to be beguiled by such as vnder the name of Christ or Scriptures seeke to deceiue them til they that novv pretend religion and the Gospel end in a plaine breach reuolt and open apostasie by the appearance of Antichrist vvhom al Heretikes serue in mysterie that is couertly and in the Diuels meaning though the vvorld seeth it not nor them selues at the beginning thought it as novv euery day more more al men perceiue they tend to plaine Atheisme and Antichristianisme 9. In al povver Satan vvhose povver to him is abridged by Christ shal then â—e let loose and shal assist Antichrist in al maner of signes vvonders and false miracles vvhereby many shal be seduced not only Ievves But al such as be deceiued and caried avvay by vulgar speache only of Heretikes that can vvorke no miracles much more shal folovv this man of sinne doing so great vvonders And such both novv do solovv Heretikes and then shal receiue Antichrist that deserue so to be forsaken of God by their forsaking of the vnitie and happie fellovvship of Saincts in the Catholike Church vvhere onely is the Charitie of truth as the Apostle here speaketh 15. Traditions Not onely the things vvritten and set dovvne in the holy Scriptures but al other truthes and pointes of religion vttered by vvord of mouth and deliuered or giuen by the Apostles to their scholers by tradition be so here approued and els vvhere in the Scripture it self that the Heretikes purposely guilfully and of il coÌ„science that belike reprehendeth them refraine in their translations from the Ecclesiastical and most vsual vvord Tradition euer-more vvhen it is taken in good part though it expresse most exactly the signification of the Greeke vvord but vvhen it soundeth in their fond phantasie against the traditions of the Church as in deede in true sense it neuer doth there they vse it most gladly Here therfore and in the like places that the reader might not so easily like of Traditions vnvvritten here commended by the Apostle they translate it Instructions Constitutions Ordinances and vvhat they can inuent els to hide the truth from the simple or vnvvarie Reader vvhose translations haue no other end but to beguile such by art and conueiance But S. Chrysostom ho. 4 in 1 Thes 2. and the other greeke scholies or commentaries say herevpon both vvritten and vnvvritten precepts the Apostles gaue by tradition and both be vvorthy of obseruation S. Basil De Sp. Sancto c. 29 in principio thus I account it Apostolike to continevv famely euen in vnvvritten traditions and to proue this he alleageth this place of S. Paul In the same booke c. 17 he saieth If vve once go about to reiect vnvvritten customs as things of no importance vve shal are vve be avvare doe damage to the principal partes of the faith and bring the preaching of the Gospel to a naked name And for example of these necessarie traditions he nameth the signe of the Crosse praying tovvards the east the vvords spoken at the eleuatioÌ„ of sheavving of the holy Eucharist vvith diuerse cerimonies vsed before after the consecration the halovving of the sont the blessing of the oile the anointing of the baptized vvith the same the three immersions into the font the vvordes of abrenuntiatioÌ„ and exorcismes of the partie that is to be baptised c. Vvhat scripture saith he taught these and such like none truly al comming of secret and silent tradition vvherevvith our fathers thought it meete to couer such mysteries S. Hierom Dialog cont Lucif c. 4. et ep 28 ad Liâ—iniuÌ„ reckeneth vp diuers the like traditioÌ„s vvilling men to attribute to the Apostles such customs as the Church hath receiued in diuers christian countries S. Augustine esteemeth the Apostolike traditions so much that he plainely affirmeth in sundrie places not onely the obseruation of certaine festiuities fastes ceremonies whatsoeuer other solemnities vsed in the Catholike Church to be holy profitable and Apostolike though they be notvvritten at al in the scriptures but he often also vvriteth that many of the articles of our religion and pointes of highest importance are not so much to be proued by scriptures as by tradition namely auouching that in no vvise vve could beleeue that children in their infancie should be baptized if it vvere not an Apostolical tradition De Gen. ad lit li.
thee Amen ANNOTATIONS CHAP. VI. 4. Languishing Euen these be the good disputes of our nevv Sect-maisters and the vvorld hath to long proued these inconueniences here named to be the fruites of such endles altercations in religion as these vnhappie sectes haue brought forth 20. Depositum The vvhole doctrine of our Christianitie being taught by the Apostles and deliuered to their successors and comming dovvne from one Bishop to an other is called the Depositum as it vvere a thing laid into their hands and committed vnto them to keepe Vvhich because it passeth from hand to hand from age to age from Bishop to Bishop vvithout corruption change or alteration is al one vvith Tradition and is the truth giuen vnto the holy Bishops to keepe and not to lay men See the notable discourse of Vincentius Lirinensis vpon this text li. cont profan har Nouationes And it is for this great old and knovven treasure committed to the Bishops custodie that S. Irenaeus calleth the Catholike Church Depositorium diues the rich treasurie of truth li. 3. c. 4. And as Clemens Alexandrinus vvriteth li. 2 Strom this place maketh so much against al Heretikes vvho do al change this Depositum that 〈◊〉 onely such men in his daies denied this Epistle The Heretikes of our daies chalenge also the truth and say it is the old truth but they leape 14 or 15 hundreth yeres for it ouer mens heads to the Apostles But vve call for the Depositum and aske them in vvhose hands that truth vvhich they pretend vvas laid vp and hovv it came dovvne to them for it can not be Apostolical vnles it vvere Depositum in some Timothees hand so to continevv from one Bishop to an other vntil our time and to the end 20. Profane nouelties Non dixit antiquitates saith Vincentius Lirinensis non dixit vetustates sed prophanas nouitates Nam si vitanda est nouitas tenenda est antiquitas si prophana est nouitas sacratae est vetustas that is He said not ANTIQVITIES he said not AVNCIENTNES but PROFANE NOVELTIES For if noueltie is to be auoided antiquitie is to be kept if noueltie be profane auncientnes is holy and sacred See his vvhole booke against the profane nouelties of heresies Vve may not measure the nevvnes or oldnes of wordes and termes of speaking in religion by holy Scriptures only as though all those or only those were new and to be reiected that are not expresly found in holy vvrite but vve must esteeme them by the agreablenes or disagreablenes they haue to the true sense of Scriptures to the forme of Catholike faith and doctrine to the phrase of the old Christians to the Apostolike vse of speache come vnto vs by tradition of all ages and Churches and to the prescription of holy Councels and Schooles of the Christian world vvhich haue giuen out according to the time and questions raised by heretikes and contentious persons very fit artificiall and significant vvordes to discerne and defend the truth by against falshod These termes Catholike Trinitie Person Sacrament Incarnation Masse and many moe are not in that sense vvherein the Church vseth them in the Scriptures at all and diuers of them were spoken by the Apostles before any part of the nevv Testament vvas vvritten some of them taken vp straight after the Apostles daies in the vvrittings and preachings of holy Doctors and in the speach of all faithfull people and therfore can not be counted Nouelties of vvordes Others beside these as Consubstantial Deipara Transsubstantiation and the like vvhich are neither in expresse termes found in Scriptures not yet in sense if vve should folovv the iudgement of the speciall sectes against vvhich the said vvordes were first inuented the Arians crying out against Nicene Councel for the first the Nestorians against the Ephesiue Coūcel for the second the Lutherans Caluinists against the Laterā and the later Councels for the third these vvordes also notwithstanding by the iudgemēt of holy Church and Councels approued to be consonant to Gods vvord and made authenticall among the faithfull are sound and true vvordes and not of those kinde vvhich the Apostle calleth Nouelties The vvordes then here forbidden are the new prophane termes and speaches inuented or specially vsed by heretikes such as S. Irenee recordeth the Valentinians had a number most monstruous as the Manichees had also diuers as may be seene in S. Augustine The Arians had their Similis substantia and Christ to be ex non existentibus the other heretikes after those daies had their Christiparam and such like agreable to their sectes But the Protestants passe in this kinde as they excede most heretikes in the number of new opinions as their Seruum arbitrium ' their sole faith their fiduce their apprehension of Christes iustice their imputatiue righteousnes their horrible termes of terrors anguishes distresses distrust feares and feeling of hell paines in the soule of our Sauiour to expresse their blasphemous fiction of his temporall damnation vvhich they call his descending to hell Their markes tokens and badges Sacramentall their Companation Impanation Circumpanation to auoid the true conuersion in the Eucharist their presence in figure in faith signe spirit pleadge effect to auoid the reall presence of Christes body These and such like innumerable vvhich they occupie in euery part of their false doctrine are in the sense that they vse them all false captious and deceitfull vvordes and are nouitates vocum here forbidden And though some of the said termes haue been by some occasion obiter vvithout il meaning spokē by Catholikes before these Heretikes arose yet now knovving thē to be the propre speaches of Heretikes Christiāmen are boūd to auoid them Wherein the Church of God hath euer been as diligent to resist Nouelties of vvordes as her Aduersaries are busy to inuent them for vvhich cause she vvil not haue vs cōmunicate vvith them nor folow their fashion and phrase nevvly inuented though in the nature of the vvordes sometime there be no harme In S. Augustines daies vvhen Christiā men had any good befallē them or entered into any mans house or met any frind by the vvay they vsed alvvaies to say Deo gratias The Donatistes and Circumcellions of that time being nevvsangled forsooke the old phrase and vvould alvvaies say Laus Deo from vvhich the Catholike men did so abhorre as the said Doctor vvriteth that they had as leefe mette a theefe as one that said to them Laus Deo in steede of Deo gratias As novv vve Catholikes must not say The Lord but Our Lord as vve say Our Lady for his mother not The Lady Let vs keepe our forefathers vvordes and vve shal easily keepe our old and true saith that vve had of the first Christians Let them say Amendement abstinence the Lordes Supper the Communion table Elders Ministers Superintendent Congregation so be it praise ye the Lord Morning-Praier Euening-praier and the rest as they vvill
verse 27 For the hart of this people is vvaâ—en grosse and vvith their eares haue they heauily heard and their eies they haue shut left perhaps they may see vvith their eies and heare vvith their eares and vnderstand vvith their hart and be conuerted and I heale them ✠verse 28 Be it knovven therfore to you that this Saluation of God is sent to the Gentiles and they vvil heare ✠verse 29 And vvhen he had said these things the Ievves vvent out from him hauing much questioning among them selues ✠verse 30 And he taried ful tvvo yeres in his hired lodging and he receiued al that came into him ✠verse 31 preaching the kingdom of God and â—eaching the things that concerne our Lord IESVS CHRIST vvith al confidence vvithout prohibition ANNOTATIONS CHAP. XXVIII â— Shaking of the beast The promes of Christ Marc. 16 that venemous serpents should not hurt them that beleeue in him is fulfilled not in al beleuers but in such as had the gift of miracles as S. Paul had Vvhom here a viper by nature so venemous that the people thought he should haue died out of hand did no vvhit annoy he extinguishing by the povver of Christ al the poison of the beast Yea and as the Christian people there til this day beleeue by S. Paules praiers the Iland vvas deliuered for euer from al such venemous serpents in so much that children there play vvith scorpions euer since that time and Pilgrimes daily carie vvith them peeces of stones out of the place vvhere S. Paul abode by vvhich they affirme that they heale them vvhich in other countries adioyning are bitten of scorpions the medicine therfore being called S. Paules grace The Heretikes that knovv not the povver of God nor the miraculous vertues giuen to his Saincts maruel and blaspheme vvhen they beare such things as be proper to certaine countries attributed sometimes to Gods miracles done by his Saincts â— as though that vvere not possible or vvere not as much to Gods honour and more then things proceding only of natural causes Such profane men vvould not haue attributed the holsomâ—es of the vvaters of Iericho to Eliseus his vertue and miracles amending them by casting salt into them if the Scripture had not expresly testified the same It is the part of al faithful men to referre such things to God vvhen any iust occasion is giuen therevnto rather then to nature though the incredulous doe alvvaies contrarie for feare of superstition dishonouring God As though this escape of drovvning might better and more to Gods glorie be referted to chaunce and the mariners industrie then to S. Paules praiers and extraordinarie vvorking â—0 Chaine I vvould vvish novv saith S. Chrystome to be for a time in the place vvhere these chaines remaine and to see the â—etters vvhich Diuels feare and Angels reuerence homil 5 ad populum Antiochenum See also S. Gregorie lib. â— episto â—0 of the miracles done by S. Paules chaines and that he sendeth to the Emperesse Constantia some dust thereof 〈◊〉 of for a great Relike and holy gift 22. Concerning this sect The Heretikes of al sortes comfort them selues much vvhen they finde here or els vvhere the Christian faith called of the Ievves or incredulous persons a Sect or an Heresie sometimes in contempt of Christes person the Maister of the same the Secte of the Nazarens as though the Church of God might as vvel erre in naming their doctrine Heresie as the Ievves and Pagans might and did misse in condemning Christian religion for an Heresie or as though the Protestants doctrine vvere as vvel proued and tried to be no Heresie by the Prophâ—ts and other Scriptures miracles and consent of al Nations and ages as Christes blessed doctrine is Vvhereas in deed the Protestants doctrine is euidently conuinced to be heretical by the same arguments that Christes religion is proued to be the only true doctrine of saluation and not an heresie And vvhosoeuer can deduce the Christian faith from Adam to this day through out al the Fathers Patriarches Prophetes Priests Apostles and Bishops by descent and succession of al lavves and states of true vvorshippers and beleeuers vvhich is the only or special vvay to proue that the Christian faith is no heresie he shal by the same meanes al at once proue the Protestants doctrine to be an heresie and a false secte That the Ievves therfore and il men in al places contradicted the Christian religion calling it an Heresie or a Sect as though it had a beginning of some certaine Sect-Maister other them God him self they vvere deceiued and the Church of God neuerthelesse calling the Protestants doctrine Heresie in the vvorst part that can be and in the vvorst sort that euer vvas doth right and most iustly The end of the Actes of the Apostles Vvherevnto we ioyne for the readers behalfe tvvo Tables of the tvvo cheefe Apostles and a note of the rest as an abridgement of the said booke and a supply of some things not there mentioned THE SVMME OF THE ACTES OF THE APOSTLES CONTEINING SPECIALLY THE GESTES OF THE TVVO PRINCIPAL Apostles SS Peter and Paul in such order of time and yeres of the Emperours and from Christs Natiuitia and Ascension as they vvere done so â—â—r as by holy Scriptures or Ecclesiastical vvriters may be gathered Wherein though is be not possible to set dovvne the procise and vndoubted time or yere of euery thing because neither S. Luke nor others do note particularly and orderly the moments of euery action of the said Apostles noâ— vve folovv the most probable and plaine 〈◊〉 that vve finde in holy Scripture and auncient vvriters Whereby the studious reader may easily discouer the folly of the Protestants that can finde no time when * Peter might possibly come to Rome be Bishop and die there diuers things in S. Paules actes being no lesse hard to reconcile to the course of S. Lukes narration then any thing touching the historie of S. Peter namely his * three yeres preaching in Arabia al vvhich must needes be true vvhether vve bit the very iust time or no and hovv so euer authors differ about the same A TABLE OF S. PETER Tiberij Nat. DnÌ„i Ascen  18 34 1 PETER causeth the Disciples to procede to the election of an other Apostle in Iudas roome Act. 1.    Receiuing vvith the rest the gifts of the Holy Ghost on Vvhit-sunday he made the first Sermon and conuerted 3000. Act. 2.    He cureth one borne lame preacheth Christ and penance to the Ievves so that 5000 beleeued Act. 3 4.    He is imprisoned released againe threatened and commaunded to preache no more but he vvith Iohn ansvvereth that they must obey God more then man Act. 4.    He striketh to death vvith a vvord Ananias and Saphira for sacrilege Act. 5.    He is sent
his vocation and doctrine to their trial and approbation and to ioyne in office teaching and societie or communion vvith them For there is no extraordinarie or miraculous vocation that can seuer or separate the person so called in doctrine or fellovvship of Christian life and religion from the ordinarie knowen societie of Gods people and Priestes Therfore vvhosoeuer he be vpon vvhat pretence so euer that vvil not haue his calling and doctrine tried by the ordinarie Gouerners of Gods Church or disdaineth to go vp to the principal place of our religion to conferre vvith Peter and other pillers of the Church it is euident that he is a false teacher a Schismatike and an Heretike By vvhich rule you may trie al your nevv teachers of Luthers or Caluins schoole vvho neuer did nor euer durst put their preaching to such conference or trial of holy Councel or Bishops as they ought to do and vvould do if it vvere of God as S. Paules vvas 2. In vaine Though S. Paul doubted not of the truth of the Gospel vvhich he preached knovving it to be of the holy Ghost yet because other men could not nor vvould not acknovvledge so much til it vvere allovved by such as vvere vvithout al exception knovven to be Apostles to haue the spirit of truth to discerne vvhether the vocation spirit Gospel of Paul vvere of God he knevv he should othervvise vvithout conferēce vvith them haue lost his labour both for the time past and to come He had not had saith S. Hierom securitie of preaching the Gospel if it had not been approued by Peters sentence and the rest that vvere vvith him Hiero. ep 29. c. 2. See Tertul. li. 4 Cont. Marc. nu 3. Therfore by reuelation he vvent to conferre with the Apostles at Hierusalem that by them hauing his Apostleship and Gospel liked and approued he might preach vvith more fruite Vvherein vve see this holy Apostle did not as the seditious proud Heretikes do novv a daies vvhich refusing al mans attestation or approbation vvil be tried by Scriptures onely As also vve may learne that it is not such absurditie as the Aduersaries vvould make it to haue the Scriptures approued by the Churches testimonie Seing the Gospel vvhich S. Paul preached being of as much certaintie and of the same Holy Ghost that the Scriptures be vvas to be put in conference and examination of the Apostles vvithout al derogation to the truth dignitie or certaintie of the same And the cauilling of Heretikes that we make subiect Gods Oracles to mans censure and the Scriptures to haue no more force then the Church is content to graunt vnto them is vaine and false I or to beare vvitnes or to giue euidence or attestation that the preaching or vvriting of such is true and of the Holy Ghost is not to make it true no more then the Goldsmith or touch-stone that trie and discerne vvhich is true gold make it good gold but they giue euidence to man that so it is And therfore that disputation also vvhether the Scripture or the Church be of greater authoritie is superfluous either giuing testimonie to the other and both assured by the Holy Ghost from al error the Church yet being before the Scriptures the spouse of Christ and proper dwelling temple or subiect of God and his graces for the vvhich Church the Scriptures vvere and not the Church for the Scriptures In vvhich Church there is iudicial authoritie by office and iurisdiction to determine of doubtful questions touching the sense of the Scriptures and other controuersies in religion to punish disobedient persons Of which iudicial power the Scriptures be not capable as neither the truthes determinations of the same can be so euident to men ' nor so agreable and fit for euery particular resolution as diuersitie of times and persons requireth Certaine is the truth and great is the authoritie of both but in such diuers kindes as they can not be vvell compared together The controuersie is much like as if a man touching the ruling a case in lavv or giuing sentence in a matter of question should aske vvhether the iudge or the euidēce of the parties be of more authoritie or credit vvhich vvere as friuolous a dispute as it were a disordered part for any man to say he vvould be tried by no other iudge but by his owne vvritings or euidences Vvith such tristers and seditious persons haue vve to do now a daies in diuinitie as vvere intolerable in any prophane science or facultie in the vvorld 6. Added nothing The Gospel and preaching of S. Paul vvas wholy of God therfore though it vvere put to the Churches probation as gold is to the touch stone yet being found in al pointes pure nothing could be altered or amended therein by the Apostles Euen so the Scriptures vvhich are in deede vvholy of the Holy Ghosts enditing being put to the Churches trial are found proued and testified vnto the vvorld to be such and not made true altered or amended by the same Vvithout vvhich attestation of the Church the holy Scriptures in them selues vvere alvvaies true before but not so knowen to be to al Christians nor they so bound to take them And that is the meaning of the famous sentence of S. Augustine Cont. ep fund c. 5. vvhich troubleth the Heretikes so much I vvould not beleeue the Gospel saith he vnles the authoritie of the Church moued me 7. To Peter of the circumcision Vve may not thinke as the Heretikes deceitfuly teach that the charge of the Apostles vvas so distincted that none could preach or exercise iurisdiction but in those seueral places or towardes those peoples or prouinces onely vvherevnto by Gods appointment or their ovvne lot or election they vvere specially designed For euery Apostle might by Christes commission Mat. 28. Goe and teach al nations vse al spiritual functiō through the vvhole vvorld yet for the more particualr regard care of prouinces for peace order sake some were appointed to one countrie some to an other as of the other Apostles we see in the Ecclesiastical histories and for S. Peter S. Paul it is plaine by this place other that to them as to the tvvo cheefe and most renovvmed Apostles the Church of al Nations vvas giuen as deuided into two partes that is Ievves and Gentiles the first and principal being S. Peters lot that herein also he might resemble our Sauiour vvho vvas sent namely * to the lost sheepe of Israel and vvas properly * the Minister of the Circumcision the second being S. Paules vvhom Christ chose specially to preach to the Gentiles Not so for al that that either he vvas limited to the Gentils onely vvhō the Actes of the Apostles report in euery place first to haue entered into the Synagogs preached Christ to the Ievves as he vvrote also to the Hebrues euer had special regard honour to thē
Cain Balaam Corè 695. 704. to the Diuel him self 244 marg Al the forerūners of Antichrist p. 123. 124. 240 marg 556. 558. 679. 741. False-prophets false christes lying maisters foretold in the new Testament 119 marg 68 and 69 and 669 marg Many maisters 648. Many antichristes 679 nu 18. Rauening vvolues 19. 353. Theeues not entring by the doore 248 m. 250. Prophecied of and liuely described by S. Paul S. Peter S. Iude c. 352. 573. 574. 669. 670. 672. 693. locustes 715. The causes that men fall to heresie 565. mar 583. Heauen shut vntil the Passion of Christ p. 9. nu 16. p. 621. marg p. 633. See Limbus patrum Differences of rewardes and glorie in heauen p. 37. 58. 430. 465. marg 534. nu 1. 259. marg See Merites Vvorkes Revvard Hospitalitie toward the afflicted for religion 27 marg 28. nu 41. 505 marg See Almes Vvhat a heinous sault it is not to receiue and harbour Catholike Preachers and Priests 163. marg I IESVS in English Sauiour 4 marg This name is to be adored and reuerenced 530. It worketh miracles 112. 299 marg The force thereof against Diuels ibid. and 577. Ansvvers to the sophistical arguments vsed by heretikes against the reuerence done to this name 530. By irreuerence therevnto they prepare the way to Antichrist 723. Idols in al the Bible signifie the false Gods of the Pagans 687 383 mar The Caluinistes applying the word against sacred Images are condēned long since by the 2 Councel of Nice 687. See Images They are ashamed of their translating image for idol ibid. Heresies are the idols of the new Testament pag. 448. Images 345. 623. 687. 688. They haue Gods owne warrant 623. 688. Their differēce from idols 687. 688. Hovv they are adored 530. 633. Their antiquitie 24. 688. Their fruite and commoditie 345. 688. Images of the B. Trinitie and of Angels 345. Image-breakers old cōdemned Heretikes by the 2 Nicene Councel 687. 688. They are accursed by the same Councel that apply the places of Scripture that speake of the Pagans Idols against sacred images 687. Miracles wrought by the image of Christ p. 24. The abolishing of Christs image a preparatiō to set vp the image of Antichrist 723. The honour of Christs image is the honour of Christ him self 723. Indulgences See Pardons Iustification or to be iustified vvhat it signifieth 387. nu 13. The first and second iustification 387. The first iustification of mere grace vvithout vvorkes 392. 409. 412. nu 32. 516. 389. marg Iustification by vvorkes pag. 16. 138. 387. pag. 645. 646. 647. 682. 736. Not by faith only See faith Vvhat vvorkes iustifie not pag. 390. nu 20. 28. p. 392. 411. 632. nu 6. 633. 499. marg Iustification attributed to hope charitie c. 402. 633. nu 33. Charitie the principal vertue in iustification 509. 566. Hovv the Protestants admit charitie good workes to iustificatiō 509. Vvhy it îs so often attributed to saith 394. 632. 502 marg 606. marg S. Paules meaning vvhen he commendeth faith 633. The iustice of faith 408. True inherent iustice not imputatiue 14. 138. 139. 387. 390. 394. marg 395. nu 5. pag. 427. nu 30. pag. 511. 513 marg 517. mar 519. mar 524 marg 543. 682. 398 marg Hovv it is said None iust 390. Hovv it is said Reputed to iustice 391 marg Increase of iustice 744 marg 396 marg 550 marg Hovv it is called Gods iustice 383 marg 390 nu 22. pag. 480. 481. 531. Hovv Christ is our iustice 427. The Protestants auoid the vvord Iustifications 138. nu 6. p. 736. nu 8. The iustice of Moyses Lavv vvhat 408 marg L Ovr B. LADIE vvithout sinne 94. 395. 676. Her perpetual virginitie 4. 5. nu 25. She vovved virginitie 138. Her life death Assumption pag. 291. Her blessednes 171 marg Her festiuities 291. Her excellencie titles prerogatiues 138. 139. 173. 221. 273. 291. 292. 171 marg Her honour 139. 291. 292. She is our Aduocate 292. 679. our hope 292. 548. marg The meaning of the termes and titles giuen vnto her 292. God and our Ladie saue vs. 337. The often saying of the Aue Marie 138. The auncient fathers vsed the same 291. 292. Holy Simeon prophecied of her sorovves 145. She vvas alvvaies partaker of sorovves vvith Christ ibidem 272 marg ful of deepe contemplations 142. The meaning of Christs speaches vnto her that may seeme hard 221. nu 4. 5. The Protestants keepe no Holiday of her 191. They keepe not the day of her death as they doe of all other cheefe Saincts in the new Church of Englād ibidem They are not of those generations that she prophecied should call her blessed 136 marg They derogate from her honour 138. 295. Laie men must not iudge of their Pastors of the sense of Scriptures of questions in religion pag. 344. They must receiue the Sacraments c. not at their owne hand but of their Clergie and Pastors 40. nu 19. 42. marg See Priests Clergie Limbus patrum or Abrahams bosom 186. marg 187. 296. 633. 708 marg 621. mar A third place 162. 708 marg The iust men of the old Testament were not in heauen til Christs Ascension 186. Christ descended into Hel to deliuer them 187. See Hel Heauen M MAchabees Canonical Scripture 138. See p. 250. MARIE See our B. Ladie L. Mariage a Sacrament 55. nu 6. p. 187. nu 18. p. 221. nu 2. p. 523. Indissoluble both parties liuing 14. 55. 113 marg 116. 187. 221. 397. marg 440. and not lawful after diuorce ibidem Honoured by Christs presence p. 221. Perfect best without carnal copulation 4. nu 16. See Chastitie Continencie How it is honorable in al. 637. Inferior to virginitie and widow hod 4. 438. marg 439 marg 440. See Chastitie Mariage of Priests and votaries vnlawful See Priests Vovv Old heresies against Mariage 574. Catholikes falsely charged vvith the same 574. 575. They esteeme of mariage more then the Protestants 523. Martyrs true and false p 13. p 457. No true Martyrdom out of the Cathol Church p. 457. Martyrdom a most acceptable sacrifice 592. Their reward glorie 702 and 713 marg How they crie for reuenge 712. Their chereful and constant countenance before the persecutors 305 marg Their comfort at the very time of death torments 309 marg MASSE See Sacrifice The word Masse 447. The Liturgie or Masse of the Apostles 330. of the Greeke fathers ibidem It is agreable to Christs institution 451. 452. 453. to the Apostles tradition 454. to S. Paul concerning the praiers and petitions therein 567. Kyrie eleison 463. Gloria in excelsis pag. 140 inner marg Sanctus thrise repeated 707 and 708. Hosanna 61. Sursum corda 463. The Canon 267. The Pater noster 567. Agnus Dei 217 inner marg 453 nu 29. Kissing the Pax. 423. Domine nō sum dignus 21. 453. nu 29. Communio 452. Hovv Antichrist his Ministers shal abolish the Masse
all sortes so to vse them or absteine from them as is most conuenient for euery ones saluation with this general admonition that none can vnderstand the meaning of God in the Scriptures except Christ open their sense and make them partakers of his holy Spirit in the vnitie of his mystical bodie and for the rest she committeth it to the Pastor of euery prouince and people according to the difference of time place and persons how and in vvhat sort the reading of the Scriptures is more or lesse to be procured or permitted Vvherein the varietie of circūstances causeth them to deale diuersly as we see by S. Chrysostoms people of Constantinople vvho vvere so delicate dull vvorldly and so much giuen to dice cardes specially stage-plaies or theaters as S. Gregorie Nazianzene witnesseth that the Scriptures all holy lections of diuine things were lothsome vnto them whereby their holy Bishop was forced in many of his sermons to crie out against their extreme negligence and contempt of Gods vvord declaring that not onely Eremites and Religious as they alleaged for their excuse but secular men of all sortes might reade the Scriptures and often haue more neede thereof in respect of them selues then the other that liue in more puritie and contemplation further insinuating that though diuers thinges be high and hard therein yet many godly histories liues examples precepts of life and doctrine be plaine and finally that when the Gentiles vvere so cunning and diligent to impugne their faith it were not good for Christians to be to simple or negligent in the defense thereof as in truth it is more requisite for a Catholike man in these daies vvhen our Aduersaries be industrious to empeache our beleefe to be skilful in Scriptures then at other times vvhen the Church had no such enemies To this sense said S Chrysostom diuers thinges not as a teacher in schole making exact and general rules to be obserued in all places times but as a pulpit man agreably to that audiēce his peoples default nor making it therfore as some peruersely gather of his wordes a thing absolutely needful for euery poore artificer to reade of studie Scriptures nor any vvhit fauouring the presumptuous curious and contentious iangling and searching of Gods secretes reproued by the foresaid fathers much lesse approuing the excessiue pride and madnes of these daies vvhen euery man and vvoman is become not only a reader but a teacher controuler and iudge of Doctors Church Scriptures and all such as either contemne or easily passe ouer all the moral partes good examples and precepts of life by vvhich as vvell the simple as learned might be much edified only in a maner occupie them selues in dogmatical mystical high and hidden secretes of Gods counsels as of Predestination reprobation election prescience forsaking of the Ievves vocation of the gentiles other incomprehensible mysteries Languishing about questions of onely saith fiduce nevv phrases and figures euer learning but neuer comming to knovvledge reading and tossing in pride of vvitte conceit of their ovvne cunning and vpon presumption of I can tell vvhat spirit such bookes specially and Epistles as S. Peter foretold that the vnlearned and instable vvould depraue to their ovvne damnation They delight in none more then in the Epistle to the Romans the Cantica canticorum the Apocalypse which haue in them as many mysteries as wordes they find no difficultie in the sacred booke clasped vvith seuē seales they aske for no expositor vvith the holy Eunuch they feele no such depth of Gods science in the scriptures as S. Augustine did vvhen he cried our Mira profunditas eloquiorum tuorum mira profunditas Deus meus mira profunditas horror est intendere in eam horror honoris tremor amoris that is O vvonderful profoundnes of thy vvordes vvonderful profoundnes my God vvonderful profoundnes it maketh a man quake to looke on it to quake for reuerence and to tremble for the loue thereof they regard not that vvhich the same Doctor affirmeth that the depth and profunditie of vvisedom not only in the vvordes of holy Scripture but also in the matter sense is so vvonderful that liue a man neuer so long be he of neuer so high a vvitte neuer so studious neuer so seruēt to attaine the knovvledge thereof yet vvhen he endeth he shall confesse he doth but begin they feele not vvith S. Hierom that the text hath a hard shel to be broken before vve come to the kirnel they vvill not stay them selues in only reading the sacred Scriptures thirtene yeres together vvith S. Basil S. Gergorie Nazianzene before they expound them nor take the care as they did neuer othervvise to interpret them then by the vniforme consent of their forefathers and tradition Apostolike If our nevv Ministers had had this congitation and care that these and all other vvise men haue and euer had our countrie had neuer fallen to this miserable state in religion that vnder pretence colour and coūtenance of Gods vvord neither should vertue and good life haue bene so pitifully corrupted in time of such reading toiling tumbling and translating the booke of our life and saluation vvhereof the more pretious the right and reuerent vse is the more pernicious is the abuse and prophanation of the same vvhich euery man of experience by these fevv yeres proofe and by comparing the former daies and maners to these of ours may easily trie Looke vvhether your men be more vertuous your vvomen more chast your childrē more obedient your seruants more trustie your maides more modest your frendes more faithful your laitie more iust in dealing your Cleargy more deuout in praying vvhether there be more religion feare of God faith and conscience in all states novv then of old vvhen there vvas not so much reading chatting and iangling of Gods vvord but much more sincere dealing doing and keeping the same Looke vvhether through this disorder vvomen teach not their husbands children their parents yong fooles their old and vvise fathers the scholers their maisters the sheepe their pastor and the People the Priest Looke vvhether the most chast and sacred sentences of Gods holy vvord be not turned of many into mirth mockerie amorous ballets detestable letters of loue and leudnes their delicate rimes tunes and translations much encreasing the same This fall of good life prophaning the diuine mysteries euery body seeth but the great corruption decay of faith hereby none see but vvise men who onely knovv that vvere the Scriptures neuer so truely translated yet Heretikes and ill men that follovv their ovvne spirit and knovv nothing but their priuà te fantasie and not the sense of the holy Church and Doctors must needes abuse them to their damnation and that the curious simple and * sensual men vvhich haue no tast of the things that be of the Spirit of God may
came into the land of Israel ✠verse 22 But hearing that Archelaus reigned in Ievvrie for Herod his father he feared to goe thither and being vvarned in sleepe retyred into the quarters of Galilee ✠verse 23 And coming he dvvelt in a citie called Nazareth that it might be fulfilled vvhich vvas sayd by the Propheres That he shal be called a Nazarite ANNOTATIONS CHAP. II. 1. Behold Our Lordes apparition or Epiphanie to these Sages being Gentils their Pilgrimage to him and in them the first homage of Gentilitie done vnto him the twelfth day after his Natiuitie and therfore is Twelfth day highly celebrated in the Catholike Churche for ioy of the calling of vs Gentils His baptisme also and first miracle are celebrated on the same day 2. Starre Christs Natiuitie depended not vpon this starre as the Priscillianists falsely surmised but the starre vpon his Natiuitie for the seruice wherof it was created Grego Ho. 10. 2. Come to adore This coming so far of deuotion to visite and adore Christ in the place of his birth was proprely a Pilgrimage to his person and warranteth the faithful in the like kind of external worship done to holy persons places and things 4. Inquired of them The high Priests were rightly consulted in quaestion of their law and religion and be they neuer so il are often forced to say the truth by priuilege of their vâ—ction as here and after they did concerning the true Messias 11. Adored him This body saith S. Chrysostom the Sages adored in the cribbe Let vs at the least imitate them thou seest him not now in the cribbe but on the altar not a woman holding him but the Priest present and the Holy Ghost powred out aboundantly vpon the sacrifice Ho. 24. in 1. Cor. Ho. 7. in Mt. Ho. de sancto Philogonio 11. Treasures These treasures are as it were the first fruites of those riches and gifts which according to the Prophecies of Dauid and Esay Gentilitie should offer to Christ and his Churche and now haue offered specially from the time of Constantine the Great As also these three Sages being principal men of their Countrie represent the whole state of Princes kings and Emperours that were according to the said Prophecies to beleeue in Christ to humble them selues to his crosse to foster enriche adorne and defend his Church Wherevpon it is also a very conuenient and agreable tradition of antiquitie and a receiued opinion among the faithful * not lacking testimonies of ancient writers and much for the honour of our Sauiour that these three also were kings to Witte either according to the state of those Countries * where the Princes were Magi and * Magi the greatest about the Prince or as we read in the Scriptures of Melchisedec king of Salem and many other kings that dwelt within a small compasse or as * Iobes three freendes are called kings These are commonly called the three kings of Colen because their bodies are there translated thither from the East Countrie their names are said to haue been Gaspar Melchior Baltasar 11. Gifts These Sages were three and their gifts three and eche one offered euerie of the three to expresse our faith of the Trinitie The Gold to signifie that he was a King the frankincense that he was God the myrrhe that he was to be buried as man Aug. ser i. de Epiph. 15. Out of Aegypt This place of the Prophete and the like in the new Testament here applied to Christ wheras in the letter it might seeme otherwise reacheth vs how to interprete the old Testament and that the principal sense is of Christ and his Churche 16. Murdered By this example we learne how great credite we owe to the Churche in Canonizing Saints and celebrating their holy daies by whose only warrant without any word of Scripture these holy Innocents haue been honoured for Martyrs and their holy day kept euer since the Apostles time although they died not voluntarily nor al perhaps circuncised and some the children of Pagans Aug. ep â—â— Orig. ho. 1. in diuersos CHAP. III. Iohn Baptist by his Eremites life by his preaching and baptisme calleth al vnto penance to prepare them to Christ 10. He preacheth to the Pharisees and Sadducees threatening to them vnles they truly doe penance reprobation here and damnation hereafter and so saluation sendeth them to Christ and his baptisme Which being far more excellent then Iohns yet Christ him self among those penitents vouchsafeth to come vnto Iohns baptisme where he hath testimonie from heauen also verse 1 AND in those dayes * cometh Iohn the Baptist preaching in the ″ desert of Ievvrie ✠verse 2 saying ″ Doe penance for the Kingdom of heauen is at hand ✠verse 3 For this is he that vvas spoken of by Esay the Prophet saying A voyce of one crying in the desert prepare ye the way of our Lord make straight his pathes ✠verse 4 And the sayd Iohn had his garment of camels heare a girdle of a skinne about his loynes and his meate was locustes vvilde honie ✠verse 5 Then vvent forth to him Hierusalem al Ievvrie and al the countrey about Iordan ✠verse 6 vvere baptized of him in Iordan ″ confessing their sinnes ✠verse 7 And seeing many of the Pharisees Sadducées coming to his baptisme he sayd to them Ye vipers brood vvho hath shevved you to flee from the vvrath to come ✠verse 8 Yeld therfore ″ fruite vvorthie of penance ✠verse 9 And delite not to say vvithin your selues vve haue Abraham to our father for I tel you that God is able of these stones to raise vp children to Abraham ✠verse 10 For novv the ″ axe is put to the roote of the trees Euery tree therefore that doth not yeld good fruite shal be cut dovvne cast into the fyre ✠verse 11 I in deede baptize you ″ in vvater vnto penance but he that shal come after me is stronger then I vvhose shoes I am not vvorthie to beare he shal baptize you in the Holy Ghost fire ✠verse 12 Whose fanne is in his hand and he shal cleane purge his ″ floore and he vvil gather his vvheate into the barne but the chaffe he vvil burne vvith vnquencheable fire ✠verse 13 Then cometh IESVS from Galilee to Iordan vnto Iohn to be baptized of him ✠verse 14 But Iohn stayed him saying I ought to be baptized of thee and comest thou to me ✠verse 15 And IESVS ansvvering sayd to him Suffer me for this time for so it becommeth vs to fulfil al iustice Then he suffered him ✠verse 16 And IESVS being baptized forthvvith came out of the vvater and loe the heauens vvere ″ opened to him and he savv the Spirit of God descending as a doue coming vpon him ✠verse 17 And behold a voyce from heauen saying This is
✠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
And al this vvas done that the scriptures of the Prophers might be fulfilled TheÌ„ the disciples al leauing him fled ✠verse 57 But they taking hold of IESVS led him to Caiphas the high Priest vvhere the Scribes and auncients vvere assembled ✠verse 58 And Peter folovved him a farre of euen to the court of the high Priest And going in he sate vvith the seruants that he might see the end ✠verse 59 And the cheefe Priestes and the vvhole Councel sought false vvitnes against IESVS that they might put him to death ✠verse 60 and they found not vvhereas many false vvitnesses had come in And last of al there came tvvo false vvitnesses ✠verse 61 and they said * This man said I am able to destroy the temple of God and after three dayes to reedifie it ✠verse 62 And the high Priest rising vp said to him Ansvverest thou nothing to the things vvhich these do testifie against thee ✠verse 63 But IESVS held his peace And the high Priest said to him I adiure thee by the liuing God that thou tel vs if thou be Christ the sonne of God ✠verse 64 IESVS saith to him Thou hast said neuertheles I say to you hereafter you shal see * the Sonne of man sitting on the right hand of the povver of God and comming in the cloudes of heauen ✠verse 65 Then the high Priest rent his garments saying He hath blasphemed vvhat neede vve vvitnesses any further behold novv you haue heard the blasphemie ✠verse 66 hovv thinke you But they ansvvering said He is guilty of death ✠verse 67 Then did they spit on his face and buffeted him and other smote his face vvith the palmes of their hands ✠verse 68 saying Prophecie vnto vs O Christ vvho is he that strooke thee ✠verse 69 But Peter sate vvithout in the court and there came to him one â— vvenche saying Thou also vvast vvith IESVS the Galilean ✠verse 70 But he denied before them all saying I vvot not vvhat thou sayest ✠verse 71 And as he vvent out of the gate an other vvenche savv him and she saith to them that vvere there And this felovv also vvas vvith IESVS the Nazarite ✠verse 72 And againe he denied vvith an othe That I knovv not the man ✠verse 73 And after a litle they came that stoode by and said to Peter Surely thou also art of them for euen thy speache doth bevvray thee ✠verse 74 Then he began â— to curse and to svveare that he knevve not the man And incontinent the cocke crevve ✠verse 75 And Peter remembred the vvord of IESVS vvhich he had said Before the cocke crovv thou shalt deny me thrise And going forth ″ he vvept bitterly ANNOTATIONS CHAP. XXVI 1. This wast Cost bestowed vpon Christes body then aliue being to the same not necessary seemed to the disciples lost and fruitles so the like bestowed vpon the same body if the Sacrament vpon altars or Churches seemeth to the simple lost or lesse meritorious then if the same were bestowed vpon the poore 10. Good worke Cost bestowed for religion deuotion and signification is a meritorious worke and often more meritorious then to geue to the poore though both be very good and in some case the poore are to be preferred yea * in certaine cases of necessity the Church wil breake the very coÌ„secrated vessels and iewels of siluer and gold and bestow them in workes of mercy But we may remember very wel and our fathers knew it much better that the poore were then best releeued when most was bestowed vpon the Church 11. Haue not We haue him not in visible maner as he conuersed on the earth with his disciples needing releefe like other poore men but we haue him after an other sort in the B. Sacrament and yet haue him truly and really the self same body Therfore he saith they should not haue him because they should not so haue him but after an other maner as when he said Luc. 24 as though he were not then with them when I was with you 20. Twelue It must needes be a great mysterie that he was to worke in the institution of the new Sacrifice by the maruelous transmutatioÌ„ of bread and wine into his body and bloud Whereas he admitted none although many present in the citie but the twelue Apostles vvhich were already taught to beleue it without contradiction Io. 6 and were to haue the administration and consecration thereof by the Order of Priesthod which also was there geuen theÌ„ to that purpose Whereas at the eating of the Paschal lambe al the familie was wont to be present â—6 He tooke bread Here at once is instituted for the continuance of the external office of Christes eternal Priesthod according to the order of Melchisedec both a Sacrifice and a Sacrament though the Scriptures geue neither of these names to this action and our Aduersaries without al reason or religion accept in a sort the one and vtterly deny the other A Sacrifice in that it is ordeined to continew the memory of Christes death and oblation vpon the Crosse and the application of the general vertue thereof to our particular necessities by coÌ„secrating the seueral â—lemeÌ„ts not into Christes whole person as it was borne of the virgin or now is in heauen but the bread into his body apart as betrayed broken and geuen for vs the wine into his bloud apart as shed out of his body for remission of sinnes and dedication of the new Testament which be conditions of his person as he was in sacrifice and oblation In which mystical and vnspeakable maner he would haue the Church to offer and sacrifice him daily and he in mysterie and Sacrament dyeth though now not only in heauen but also in the SacrameÌ„t he be in deede per Concomitantiaâ— as the Church calleth it that is by sequele of al his partes to ech other whole aliue and immortal Which point because ouâ— Aduersaries vnderstand not not knowing the Scriptures nor the power of God they blaspheme and abuse the people to their damnation It is also a Sacrament in that it is ordeined to be receiued into our bodies and to feede the same to resurrection and immortality and to geue grace and saluation to our soules if we worthely receiue it 26. Blessed Our Aduersaries for the two wordes that are in Greeke and Latin benedixit and gratias egit he blessed he gaue thankes vse only the later of purpose to signifie that Christ blessed not nor consecrated the bread and the wine and so by that blessing wrought any effect vpon them but gaue thankes only to his father as we doe in saying grace But the truth is that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth properly to blesse and is referred to the thing that is blessed as Luc. 9 of the fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benedixit eis he blessed them and
Holy Ghost ruled the penne of holy vvriters that they might not erre yet did they vse humane meanes to search out and find the truth of the things they wrote of Euen so doe Councels and the President of them Gods vicar discusse and examine al causes by humane meanes the assistance of the Holy Ghost concurring and directing them into al truth according to Christes promise Io. 16 13 as in the very first Councel of the Apostles them selues at Hierusalem is manifest Act. 15 7 and 28. Againe here vve haue a familiar preface of the Author as to his frende or to euery godly Reader signified by Theophilus cōcerning the cause and purpose and maner of his vvriting and yet the very same is confessed Scripture vvith the vvhole booke folovving Maruel not then if the Author of the second booke of the Machabees * vse the like humane speaches both at the beginning and in the later end neither do thou therfore reiect the booke for no Scripture as our Heretikes doe or not thinke him a sacred vvriter 6. Iust before God Against the Heretikes of this time here it is euident that holy men be iust not only by the estimation of men but in deede and before God 6. In al the commaundements Three things to be noted directly against the Heretikes of our time first that good men doe keepe al Gods commaundements which they say are impossible to be kept Againe that men be iustified not by only imputation of Christes iustice nor by saith alone but by walking in the commaundements Againe that the keeping and doing of the commaundements is properly our iustification 6. Iustifications This word is so vsual in the Scriptures namely in the Psal 118 to signifie the commaundements of God because the keeping of them is iustification and the Greeke is alwaies so fully correspōdent to the same that the Heretikes in this place otherwise pretending to esteeme much of the Greeke blush not to say that they auoid this word of purpose against the iustification of the Papists And therfore one vseth Tullies word forsooth in Latin constituta and his scholers in their English Bibles say Ordinances 14. Ioy and exultation This was fulfilled not only when he was borne but now also through the whole Church for euer in ioyful celebrating of his Natiuitie 2◠He departed In the old Law saith S. Hierom they that offered hostes for the people were not only not in their houses but were purified for the time being separated from their wiues and they dranke neither wine nor any strong drinke which are wont to prouoke concupiscence Much more the Priests of the new Law that must alwaies offer sacrifices must alwaies be free from matrimonie Li. 1 c. 19. adu louin and ep 50 c. 3. See S. Ambrose in 1 Tim. 3. And therfore if there were any religion in Caluins Communion they would at the least giue as much reuerence in this point as they in the old Law did to their sacrifices and to the loaues of proposition 1 Reg. 21. 28. Haileful of grace Holy Church and al true Christian men doe much and often vse these wordes brought from heauen by the Archangel as wel to the honour of Christ and our B. Ladie as also for that they were the wordes of the first glad tidings of Christs Incarnation and our Saluation by the same and be the very abridgement and summe of the whole Gospel In so much that the Greeke Church vsed it daily in the Masse 28. Ful of grace Note the excellent prerogatiues of our B. Lady and abhorre those Heretikes which make her no better then other vulgar women and therfore to take from her fulnes of grace they say here Haile freely beloued contrarie to al significations of the Greeke word which is at the lest endued with grace as S. Paul vseth it Ephes 1. by S. Chrysostoms interpretation or rather ful of grace as both * Greeke and Latin fathers haue alwaies here vnderstood it and the Latines also read it namely S. Ambrose thus wel 〈◊〉 she only called ful of grace vvho only obteined the grace vvhich no other vvoman deserued to be replenished with the author of grace And if they did as wel know the nature of these kind of Greeke wordes as they would seeme very skilful they might easily obserue that they signifie fulnes as when them selues translate the like word Luc. 1◠20 ful of sores Beza vlcerosus 14. I know not man These wordes declare saith S. Augustine that she had now vowed virginitie to God For otherwise neither would she say How shal this be done nor haue added because I know not man Yea if she had said only the first wordes How shal this be done It is euident that she would not haue asked such a question hovv a vvoman should beare a sonne promised her if she had married meaning to haue carnal copulation c. 4 de virgin As if he should say If she might haue knovven a man and so haue had a childe she vvould neuer haue asked How shal this be done but because that ordinarie way vvas excluded by her vow of virginitie therfor she asketh How And in asking How The plainly declareth that she might not haue a childe by knowing man because of her vow See S. Grego Nyssene de sancta Christi Natiuitate 36. Elisabeth thy Cosin By this that Elisabeth and our Lady were cosins the one of the tribe of Leui the other of Iuda is gathered that Christ came of both tribes Iuda and Leui of the kings and the priests him self both a king and a priest and the Anointed to vvit by grace spiritually as they vvere vvith oile materially and corporally August 2 de Consens Euang. c. 1. 42. Blessed art thou At the very hearing of our Ladies voice the infant and she vvere replenished vvith the Holy Ghost and she sang praises not only to Christ but for his sake to our B. Lady calling her blessed and her fruite blessed as the Church doeth also by her vvordes and example in the AVE MARIE 43. Mother of my Lord. Elizabeth being an exceding iust and blessed vvoman yet the vvorthines of Gods mother doth so far excel her and al other vvomen as the great light the litle starres Hiero. Praef. in Sophon 48. Shal call me blessed This Prophecie is fulfilled when the Church keepeth her Festiual daies and when the faithful in al generations say the AVE MARIE and other holy Antems of our Lady And therfore the Caluinistes are not among those generations which call our Lady blessed 63. Iohn is his name wee see that names are of signification and importance God him self changing or giuing names in both Testaments as Abraham Israel Peter and the principal of al others IESVS and here IOHN vvhich signifieth Gods grace or mercie or God vvil haue mercie For he vvas the Precursor and Prophet of the mercie
giue an account of this concourse And vvhen he had said these things he dimissed the assemblie ANNOTATIONS CHAP. XIX 12. Napkins The napkins that had touched S. Paules body vvrought miracles and it vvas no superstition to attribute that vertue to them vvhich God gaue to them in deede nor to seeke to touch them for health vvas any dishonour to God but it much proued Christes religioÌ„ to be true and him to be the only God vvhose seruants yea vvhose seruants * shades and napkins could do such vvonders as S. Chrysostome to 5. cont Gentiles quòd Christus sit Deus in vit Babyla shovveth in a vvhole booke to that purpose against the Pagans prouing hereby and by the like vertue of other Saincts and their Relikes that Christ their Lord and Maister is God for it is al one concerning the bodies of Saincts reliques garments staues bookes or any thing that belonged to them al which may and haue done and yet doe vvhen it is necessarie to our edification the like vvonders to Gods great honour not only in their life time but after their death much more for S. Paules napkins had as great force vvhen he vvas dead as vvhen he liued and so much more as his grace and dignitie vvith God is greater then before Vvhich S. Chrysostom in the place alleaged proueth at large by the shrine of S. Babylas the Martyr and to thinke the contrarie is the Heresie of Vigilantius condemned so long since as S. Hieroms time and by him refuted aboundantly 16. Paul I knovv Both the said napkins taken from S. Paules body and his name also vvere dreadful and able to expel diuels Vvhereby vve learne that not only Christes name vvhich is the principal but his seruaÌ„ts names also inuocated vpon the possessed haue povver ouer diuels vvhich is a maruelous honour to Saincts and nothing diminisheth the glorie of Christ but excedingly increaseth the same not only him self but his seruants also being able to do such things and to be stronger then any Diuel in Hel. So vve read in * S. Hierom that many did inuocate the name of S. Hilarâ—on vpon the possessed and the Diuels straight departed so did the Diuel knovv * S. Babylas and other Saincts euen after they vvere dead vvhen they could not speake for the presence of their Relikes and vvhen they vvere tormented and expelled by them vvhereof al antiquitie is ful of testimonies But our Heretikes Luther and Caluin and their Scholers attempting to cast out Diuels spâ—d much like as these good fellovves did 19. Curious things Curious and vnlavvful sciences as Vvitcheraft Necromancie and other meanes of diuination by southsaying figure-â—asting interpretation of dreames or any vvay not allovved by God and his Church must much more be abhorred of old Christians vvhen these so lately conuerted vvere so zelous and diligent to leaue them And by this example al that are nevvly reconciled to the Church are taught the first thing they do to burne their heretical and naughtie bookes 19. Bookes A Christian man is bound to burne or deface al vvicked bookes of vvhat sort so euer specially Heretical bookes Vvhich though they infect not him alvvaies that keepeth them yet being furth comming they may be noisom and pernicious to others that shal haue them and read them after his death or othervvise Therfore hath the Church taken order for condemning al such bookes and against the reading of them vvhere danger may ensue and the Christian Emperoures Constantinus Magnus Valentinâ—an Theodosius Martian Iustinian made penal lavves for the burning or defacing of them Sozem. li. 1 c. 20. li. 2c 〈◊〉 Conc. Chalac act 3. in fine cap. Amplae in fine totius Conc. â— Imperator Conc. Constantinop 2. conses 5. cap. Debitam Act. 1 cap. 1. cap. Rem See Eusebius li. â— de vita Constant c. 61. 62. 63. 64. The danger of reading them as it is manifest so it is signified by Euseb li. 7 c. 6. s. Augustine li. 3 de bapt 6. 14. S. Greg. li. 5 ep 64. CHAP. XX. Hauing visited the Churches of Macedonia and Achaia as he purposed Act. 19 and novv about to saile from Corinth tovvard Hierusalem because of the Ievves lying in vvaite for him he is constrained to returne into Macedâ—nia And so 〈◊〉 Philippos taking boate commeth to Troas vvhere vpon the Sunday vvith a sermon and a miracle he greatly confirmeth that Church 13 Thence comming to Milétum 17 he sendeth to Ephesus for the Clergie of those partes to vvhom he maketh a Pastoral sermon committing vnto their charge the stocke beguÌ„ne by him there and novv like to be seen of him no more considering the troubles that by reuelation he looketh for at Hierusalem verse 1 AND after that the tumult vvas ceased Paul calling the disciples and exhorting them tooke his leaue and set forvvard to goe into Macedonia ✠verse 2 And vvhen he had vvalked through those partes had exhorted them vvith much speach he came to Greece ✠verse 3 vvhere vvhen he had spent three moneths the Ievves laid vvait for him as he vvas about to saile into Syria and he had councel to returne through Macedonia ✠verse 4 And there accompanied him Soâ—â—pater of Pyrrhus of Beroea and of Thessalonians Aristarchus and Secundus and Caius of Derbè and Timothee and of Asia Tychicus and Tróphimus ✠verse 5 These going before staied for vs at Troas ✠verse 6 but vve â—ailed after the daies of Azymes from Philippi and came to them vnto Troas in fiue daies vvhere vve abode seuen daies ✠verse 7 And in the first of the Sabboth vvhen vve vvere assembled to breake bread Paul disputed vvith them being to depart on the morovv and he continued the sermon vntil midnight ✠verse 8 And there vvere a great number of lampes in the vpper chamber vvhere vve vvere assembled ✠verse 9 And a certaine yong man named Eútychus sitting vpon the vvindovv vvhereas he vvas oppressed vvith heauy sleepe Paul disputing long driueÌ„ by sleepe fel from the third loft downe and vvas taken vp dead ✠verse 10 To vvhom vvhen Paul vvas gone dovvne he lay vpon him and embracing him he said Be not troubled for his soule is in him ✠verse 11 And going vp and breaking bread and tasting and hauing talked sufficiently to them vntil day light so he departed ✠verse 12 And they brought the lad aliue and vvere not a litle comforted ✠verse 13 But vve going vp into the ship sailed to Asson from thence meaning to receiue Paul for so he had ordained him self purposing to iourney by land ✠verse 14 And vvhen he had found vs in Asson taking him vvith vs vve came to Miâ—yléne ✠verse 15 And sailing thence the day folovving vve came ouer against Chios and the other day vve arriued at Samos and the day folovving vve came to Milétum ✠verse 16 for Paul had purposed to saile leauing Ephesus lest any stay should be made him
that this Epistle was not sent inclosed to S. Peters to be deliuered by his meanes to the vvhole Church of the Romanes in some of the assemblies it is very like it was recommended to some one principal man or other that is not here named and tvventy causes there may be vnknovven to vs. Why he saluted him not â—but no cause vvhy our Aduersaries vpon such friuolous reasons should reproue an approued truth For euen as wel might they say that S. Iohn vvas neuer at Ephesus because S. Paul in his Epistle to the Ephesians doth not salute him And plaine it is that it is the Romane seate and faith of Peter vvhich they as all Heretikes before them do feare and hate and vvhich wil be their bane and they knovv that there is no argument vvhich conuinceth in their conscience that Peter vvas neuer at Rome Therfore to conclude vve say to them in S. Augustines vvordes Why call you the Apostolike chaire the chaire of pestilence What hath the Church of Rome done against you in vvhich S. Peter did sit and from vvhich by nefarious furie you haue separated your selues 16. Holy kisse Hereof and by the common vsage of the first Christians vvho had special regard of vnitie and peace among them selues and for â—signe and protestation thereof kissed one an other came our holy ceremonie of giuing the Pax or kissing one an other in the Sacrifice of the blessed Masse 17. To marke them He carefully warneth them to take heede of seditions sovvers of Sectes and dissension in religion and this euer to be their marke if they should teach or moue them to any thing vvhich vvas not agreable to that vvhich they had learned at their conuersion not bidding them to examine the case by the Scriptures but by their first forme of faith and religion deliuered to them before they had or did read any booke of the nevv Testament 18. But their ovvne belly Hovvsoeuer Heretikes pretend in vvordes and external shew of their sheepes cote in deede they seeke but after their ovvne profite and pleasure by the Apostles to ovvne testimonie we be vvarranted so to iudge of them as of men that in deede haue no religion nor conscience 19. Your obedience Against Heretikes and their illusions there is no better way then in simplicitie to cleaue vnto that vvhich hath bene taught before for the vvhich the Romane obedience is much commended See Annot. vpon the first chap. vers 8. ⧠THE ARGVMENT OF THE FIRST EPISTLE TO THE CORINTHIANS HOVV S. Paul planted the Church at Corinth coÌ„tinuing there a yere and an halfe together vve reade Act. 18. After that vvhen he vvas at Ephesus Act. 19 about the end of the three yeres that he abode there he vvrote this first Epistle to the Corinthians For euen as S. Luke there vvriteth vvhen these things vvere ended Paul purposed in the Spirit when he had gone ouer Macedonia and Achaia to goe to Hierusalem so likevvise doth S. Paul himselfe vvrite here I vvil come to you in Achaia when I shal haue gone ouer Macedonia for I vvill go ouer Macedonia but I vvil tarie at Ephesus vntil Pentecost The matter that he vvriteth of is not one as in the Epistle to the Romanes but diuers partly such faultes of theirs as vvere signified vnto him by them that vvere of Chloè 1 Cor. 1 11. partly such questions as them selues vvrote to him of And concerning the things that you vvrote to me 1 Cor. 7 1. for so vve may as it seemeth deuide the Epistle into these tvvo partes Or to put al together he vvriteth of eight things 1 Of 〈◊〉 Schismes beginning among them by occasion of certaine preachers vvhom in 〈◊〉 Second Epistle he toucheth more plainely as being False apostles chap. 1. â— 3 4. 2 Of an incestuous fornicator and some that vvent to lavv before infidel chap. 5. 6. 3 Of Matrimonie and Continencie chap. 7. 4 Of 〈◊〉 saâ—raficed to Idols chap. 8. 9. 10. 5 Of his Traditions chap. 11. 6 Of the Giftes of the Holy Ghost chap. 12. 13. 14. 7 of the Resurrection chap. 〈…〉 of the Gentiles to succour the Christian 〈◊〉 at Hieru salem chap. 16. THE FIRST EPISTLE OF PAVL TO THE CORINTHIANS CHAP. I. After salutation 4 hauing acknovvledged the graces of their Churche 10 he dehorteth them from their Schismatical boasting against one an other in their baptizers telling them that they must boast onely in Christ for their Baptisme 17 and in their preachers vvho had the vvisedom of vvordes telling them that it is the preaching of the Crosse vvhereby God saueth the vvorld and vvherein onely Christians should boast 26 seing God of purpose chose the contemptible that so him self might haue the glorie verse 1 PAVL called to be an Apostle of IESVS Christ by the vvil of God and Sósthenes a brother ✠verse 2 to the Church of God that is at Corinth to the sanctified in Christ IESVS called to be saincts vvith al that inuocate the name of our Lord IESVS Christ in euery place of theirs and ours ✠verse 3 Grace to you and peace from God our father and our Lord IESVS Christ ✠verse 4 I giue thankes to my God alvvaies for you for the grace of God that is giuen you in Christ IESVS ✠verse 5 that in al things you be made riche in him in al vtterance and â— in al knovvledge ✠verse 6 as the testimonie of Christ is confirmed in you ✠verse 7 so that nothing is vvanting to you in any grace expecting the reuelation of our Lord IESVS Christ ✠verse 8 vvho also vvil confirme you vnto the end vvithout crime in the day of the comming of our Lord IESVS Christ ✠verse 9 God is faithful by vvhom you are called into the societie of his sonne IESVS Christ our Lord. ✠verse 10 And I beseeche you brethren by the name of our Lord IESVS Christ that you al say one thing and that there be no schismes among you but that you be perfect in one sense in one knovvledge ✠verse 11 For it is signified vnto me my brethren of you by them that are of Chloè that there be contentions among you ✠verse 12 And I meane this for that euery one of you saith I certes am Paules I Apollos but I Cephas and I Christs ✠verse 13 Is Christ deuided Vvhy vvas Paul crucified for you or in the name of Paul vvere you baptized ✠verse 14 I giue God thankes that I baptized none of you but * Crispus and Caius ✠verse 15 lest any man say that in my name you vvere baptized ✠verse 16 And I baptized also the house of Stéphanas But I know not if I haue baptized any other ✠verse 17 For Christ sent me not to baptize but to euangelize not in vvisedom of speache that the crosse of Christ be not made void ✠verse 18 For the vvord of the crosse to them in deede
or from him self to change euery yere or in euery epistle to forme of his former teaching to come daily vvith nevv deuises repugnant to his ovvne rules vvere not agreable to an Apostle and true teacher of Christ but proper to false prophets and Heretikes Vvhereof vve haue notorious examples in the Protestants vvho being destitute of the spirit of peace concord constancie vnitie and veritie as they varie from their ovvne vvritings vvhich they retract reforme or deforme continually so both in their preachings forme of Seruice they are so restles changeable and repugnant to them selues that if they vvere not kept in avve vvith much a do by temporal lavves or by the shame and rebuke of the vvorld they vvould coine vs euery yere or euery Parliament nevv Communions nevv faithes and nevv Christes as you see by the manifold endeuours of the Puritans And this to be the proper note of false Apostles and Heretikes see in S. Irenâ—us li. â— c. 18. and Tertul. de praescript S. Basil ep 82. 22. Hath sealed The learned Diuines proue by this place and by the like in the fourth to the Ephesians that the Sacrament of Baptisme doth not onely giue grace but imprinteth and sealeth the soule of the baptized vvith a spiritual signe marke badge or token vvhich can neuer be blotted out neither by sinne heresie apostasie nor other vvaies but remaineth for euer in man for the cognisance of his Christendom and for distinction from others vvhich vvere neuer of Christes fold by vvhich also he is as it were consecrated and deputed to God made capable and partaker of the rightes of the Church and subiect to her lavves and discipline See S. Hierom in 4. Ephes S. Ambrose li. 1 de Sp. sancto cap. 6. S. Cyril Hierosol Catechesi â—7 at the end and S. Dionysius Areopag c. 2. Eccl. Hierarch The which fathers expresse that spiritual signe by diuers agreable names vvhich the Church and most Diuines after S. Augustine call the character of Baptisme by the truth and force of vvhich spiritual note or marke of the soul he specially conuinceth the Donatistes that the said Sacrament though giuen and ministred by Heretikes or Schismatikes or vvho els so euer can neuer be reiterated See ep â—7 li. 6 cont Donatist cap. 1. li. 2 cont Parmenianum 6. 1â— As the like indeleble characters giuen also by the Sacraments of Confirmation and Orders do make those also irreiterable and neuer to be receiued but once Vvhereas al other Sacraments sauing these three may be often receiued of the self same person And that holy Orders can not be iterated see S. Augustine li. 2 cont Parmen c. 13. li. de bono coniug c. 24. and S. Gregorie li. 2 Rggist ep 32. The like of Confirmation is decreed in the most auÌ„cient Councel Tarracon cap. 6. Finally that this character is giuen onely by these said three Sacraments and is the cause that none of them can be in any man repeated or reiterated see the decrees of the Councels Florentine and Trent Vvhich yet is no nevv deuise of them as the Heretikes falsely affirme but agreable as you see both to the Scriptures and also to the auncient fathers and Councels â—4 Not because vve ouerrule Caluin and his seditious Sectaries vvith other like vvhich despise dominion as S. Iude describeth such vvould by this place deliuer them selues from al yoke of spiritual Magistrates and Rulers namely that they be subiect to no man touching their faith or for the examination and trial of their doctrine but to God and his vvord onely And no maruel that the male factors and rebelles of the Church vvould come to no tribunal but Gods that so they may remaine vnpunished at least during this life for though the Scriptures plainely condemne their heresies yet they could vvrithe them selues out by false gloses constructions corruptions and denials of the bookes to be Canonical if there vvere no lavves or iudicial sentence of men to rule and represse them Notvvithstanding then these vvordes of S. Paul vvhereby onely tyrannical insolent and proud behauiour and indiscrete rigor of Prelates or Apostles tovvards their flockes is noted as also in the first of S. Peter cap. 5. the Greeke vvord in these places and in the Gospel Mt. 20 25. Mr. 10 42. signifying lordly and insolent dominion yet he had and exercised iust ruâ—e preeminence and prelacie ouer them not onely for their life but also and principally touching their faith for he might did call them to account for the same and excoÌ„municated heretikes for foresaking their faith 1 Cor. 4 5. 2 Cor. 10 4. 13 10. 1 Tim. 1 20. Tit. â— 11. And al Christian men are bound to obey their lavvful Prelates in matters of faith and doctrine specially and must not vnder that ridiculous pretence of obeying Gods vvord onely vvhich is the shifte of al other Heretikes as Anabaptistes Arians and the like as vvel as the Protestants disobey Gods Church Councels and their ovvne Pastors and Bishops vvho by the Scriptures haue the regiment of their soules and may examine and punish as vvel Iohn Caluin as Simon Magus for falling from the Catholike faith for though God alone be the Lord author and giuer of faith yet they are his * cooperators and coadiutors by vvhom the faithful do beleeue and be preserued in the true faith and be defended from vvolues vvhich be Heretikes seeking to corrupt them in the same And this same Apostle * chalengeth to be their father as he that begat and formed them by his preaching in Christ CHAP. II. Prosecuting the true cause vvhich in the last chapter he gaue of his not comming 6 he pardoneth novv after some part of penance him that for incest he excommunicated in the last epistle requiring them obediently to consent therevnto 12 Then of his going from Troâ—â— into Macedonia God euery vvhere giuing him the triumph verse 1 AND I haue determined vvith my self this same thing not to come to you againe in sorovv ✠verse 2 For if I make you sorie and who is it that can make me glad but he that is made sorie by me ✠verse 3 And this same I vvrote to you that I may not vvhen I come haue sorovv vpon sorovv of the vvhich I ought to reioyce trusting in you al that my ioy is the ioy of you al. ✠verse 4 For of much tribulation and anguish of hart I vvrote to you by many teares not that you should be made sorie but that you may knovv vvhat charitie I haue more aboundantly tovvard you ✠verse 5 And if any man hath made sorovvful not me hath he made sorovvful but in part that I burden not al you ✠verse 6 To him that is such a one ″ this rebuke sufficeth that is giuen of many ✠verse 7 so that coÌ„trariewise you should rather pardon and comfort him lest perhaps such an one be svvallovved vp vvith ouer great sorovv âœ
as it is plaine by the place of Deuteronomie vvhence he reciteth this text but onely such as commit great and damnable crimes and so by greuous and mortal transgressions vvholy breake Gods precepts and thereby incurre the curse of the Lavv from vvhich the said Lavv could not deliuer them of it self nor by any other meanes but by the faith and grace of CHRIST IESVS 11. Liueth by faith It is neither the Heretikes special presumption and confidence nor the faith of Diuels nor faith vvithout vvorkes vvhich is dead in it self as S. Iames saith that can giue life to the iust for that vvhich is dead can not be the cause of life but it is the Catholike faith as S. Augustine vvriteth vvhich vvorketh by charitie according to the Apostles ovvne explication of this vvhole passage by vvhich the iust liueth Li. 3 c. 5. cont duas ep Pelag. See the Annotation vpon the same vvordes Rom. 1. 27. Haue put on Christ Here the Aduersaries might haue seen if they vvere not blinded by contentious striuing against Gods Church that vvhen Iustification is attributed to faith vvithout mention of good vvorkes or other Christian vertues Sacraments it is not meant to exclude any of the same from the vvorking of iustice or saluation for here vve learne that by the Sacrament of Baptisme also vve put on Christ vvhich is to put on faith hope charitie and al Christian iustice By the same vve proue also that the Sacraments of the nevv iavv giue grace for that the receiuers thereof put on Christ And the Aduersaries euasion that it is faith vvhich vvorketh in the Sacrament and not the Sacrament it self is plainely false Baptisme giuing grace and faith it self to the infant that had none before CHAP. IIII. That the Lavv vvas fit for the time of nonnage but being novv come to ful age to desire such seruitude is absurd specially for Gentils 12 And that he vvriteth this not of any displeasure but to tel them the truth remembring hovv passingly they honoured him vvhom he vvas present and exhorting them therfore not to harken to the false Apostles in his absence 21 By the allegorie also of Abrahams tvvo sonnes shevving that the children of the Ievves Synagogue shal not inherite but vve vvho are the children of the free vvoman that is of the Cath. Church of Christ verse 1 AND I say as long as the heire is a litle one he differeth nothing from a seruant although he be lord of al ✠verse 2 but is vnder tutors and gouernours vntil the time limited of the father ✠verse 3 so vve also vvhen vve vvere litle ones vvere ″ seruing vnder the elemētes of the vvorld ✠verse 4 But vvhen the fulnes of time came God sent his sonne made of a vvoman made vnder the Lavv ✠verse 5 that he might redeeme them that vvere vnder the Lavv that vve might receiue the adoption of sonnes ✠verse 6 And because you are sonnes * God hath sent the Spirit of his sonne into your hartes crying Abba Father ✠verse 7 Therfore novv he is not a seruant but a sonne And if a sonne an heire also by God ⊢ ✠verse 8 But then in deede not knowing God you serued them that by nature are not Gods ✠verse 9 But novv vvhen you haue knovven God or rather are knovven of God hovv turne you againe to the ″ vveake poore elements vvhich you vvil serue againe ✠verse 10 ″ You obserue daies and moneths and times and yeres ✠verse 11 I feare you lest perhaps I haue laboured in vaine among you ✠verse 12 Be ye as I because I also am as you brethren I beseeche you you haue hurt me nothing ✠verse 13 And you knovv that by infirmitie of the flesh I euangelized to you heretofore ✠verse 14 and your tentation in my flesh you despised not neither reiected but as an Angel of God you receiued me as Christ IESVS ✠verse 15 Vvhere is then your blessednes for I giue you testimonie that if it could be done you vvould haue plucked out your eies and haue giuen them to me ✠verse 16 Am I then become your enemie telling you the truth ✠verse 17 They emulate you not vvel but they vvould exclude you that you might emulate them ✠verse 18 But do you emulate the good in good alvvaies and not only vvhen I am present vvith you ✠verse 19 My litle children vvhom I trauail vvithal againe vntil Christ be formed in you ✠verse 20 And I vvould be vvith you now and chaunge my voice because I am confounded in you ✠verse 21 Tel me you that vvil be vnder the Lavv haue you not read the Lavv ✠verse 22 For it is vvritten that * Abraham had tvvo sonnes one of the bond-vvoman and one of the free-vvoman ✠verse 23 But he that of the bond-vvoman vvas borne according to the flesh and he that of the free-vvoman by the promisse ✠verse 24 vvhich things are said ″ by an allegorie For these are the tvvo testaments The one from mount Sina gendring vnto bondage vvhich is Agar ✠verse 25 for Sina is a mountaine in Arabia vvhich hath affinitie to that vvhich novv is Hierusalem and serueth vvith her children ✠verse 26 But that Hierusalem vvhich is aboue is free vvhich is our mother ✠verse 27 For it is vvritten Reioyce thou barren that bearest not breake forth and crie that trauailest not because many are the children of the desolate more then of her that hath a husband ✠verse 28 But * we brethren according to Isaac are the children of promis ✠verse 29 But as then he that vvas borne according to the flesh persecuted him that vvas after the spirit so novv also ✠verse 30 But vvhat saith the Scripture Cast out the bond-vvoman and her sonne for the sonne of the bond-vvoman shal not be heire vvith the sonne of the free-vvoman ✠verse 31 Therfore brethren vve are not the children of the bond-vvoman but of the free by the ″ freedom vvhere vvith Christ hath made vs free ⊢ ANNOTATIONS CHAP. IIII. ◠Seruing. There can be no external vvorship of God nor association of men in religion either true or false vvithout the vse of corporal things or elements The Heathen so vsed the creatures of elements that they serued them as their goddes The Ievves of vvhom the Apostle here speaketh serued not the creatures them selues vvhich they occupied in their ceremonies but they serued the only true God vnder the elements that is to say being serullely clogged yoked kept occupied and in avve vvith innumerable fleshly grosse and combersom offices about creatures The Christians neither serue elements as the one nor be kep◠in seruile thraldom thereby as the other but occupie only a fevv exceding easie svvete seemely and significant for an agreable exercise both of body and minde Vvhereof S. Augustine saith thus li. 3. c. 9
plant Therfore if the rest be Antichrist let Beza boldly say that S. Peter vvas so also and that diuers of the auÌ„cient Catholike fathers did serue and vvorke though vnvvares tovvardes the setting vp of the great Antichrist for so doth that blasphemous penne boldly vvrite in his Annotations vpon this place and an English printed booke of late comming forth out of the same schoole hath these vvordes As for Leo and Gregorie Bishops of Rome although they vvere not come to the ful pride of Antichrist yet the mysterie of iniquitie hauing vvrought in that Seate neere fiue or sixe hundred yeres before them and then greatly increased they vvere deceiued vvith the long continuance of errour Thus vvriteth a malapert scholer of that impudent schole placing the mysterie of Antichrist as vvorking in the See of Rome euen in S. Peters time and making these tvvo holy fathers great vvorkers and furtherers of the same vvhereas an other English Rabbine doubted not at Paules crosse to speake of the self same fathers as great Doctors and Patrones of their nevv Gospel thus O Gregorie ô Leo if vve be deceiued you haue deceiued vs. Vvhereof vve giue the good Christian Reader vvarning more diligently to bevvare of such damnable bookes and Maisters carying many vnaduised people to perdition 4. Extolled The great Antichrist vvhich must come neere the vvorldes end shal abolish the publike exercise of al other religions true and false and pull dovvne both the B. Sacrament of the altar vvherein coÌ„sisteth specially the vvorship of the true God and also al Idols of the Gentils and sacrifices of the Ievves generally al kinde of religious vvorship sauing that vvhich must be done to him self alone vvhich vvas partly prefigured in such kings as published that no God nor man but them selues should be praied vnto for certaine daies as * Darîus and such like Hovv can the Protestants then for shame and vvithout euident coÌ„tradiction auouch the Pope to be Antichrist vvho as vve say honoureth Christ the true God vvithal his povver or as they say honoureth Idols and chalengeth no diuine honour to him self much lesse to him self onely as Antichrist shal do He huÌ„bly praieth to God lovvly kneeâ—eth dovvne in euery Church at diuers altars erected to God in the memories of his Saincts and praieth to them He saieth or heareth Masse daily vvith al deuotion he confesseth his sinnes to a Priest as other poore men do he adoreth the holy Eucharist vvhich Christ affirmed to be his ovvne body the Heretikes call it an Idol no maruel if they make the Pope his Vicar Antichrist vvhen they make Christ him self an Idol These religious dueties doth the Pope vvhereas Antichrist shal vvorship none nor pray to any at the least openly 4. In the temple Most auncient vvriters expound this of the Temple in Hierusalem vvhich they thinke Antichrist shal build vp againe as being of the Ievves stocke and to be acknovvledged of that obstinate people according to our Sauiours prophecie Io. 5 for their expected and promised Messias Iren. li. 5 in fine Hyppolyt de consum mundi Cyril Hieros Cacech 15. Author op imp ho. 49. in Mat. See S. Hierom in 11 Dan. Grego li. 31. Moral c. 11. Not that he shal suffer them to vvorship God by their old maner of sacrifices al vvhich he vvil either abolish or conuert to the onely adoration of him self though at the first to apply him self to the Ievves he may perhaps be circumcised and keepe some part of the law for it is here said that he shal sitte in the Temple as God that is he shal be adored there by sacrifice and diuine honour the name and vvorship of the true God wholy defaced And this they thinke to be the abominatioÌ„ of desolation foretold by Daniel mentioned by our Sauiour prefigured and resembled by Antiochus and others that defaced the worship of the true God by prophanation of that Temple specially by abrogating the daily sacrifice which was a figure of the only sacrifice and continual oblation of Christes holy body and bloud in the Church as the abolishing of that vvas a figure of the abolishing of this vvhich shal be done principally most vniuersally by Antichrist him self as novv in part by his forerunners through out al Nations and Churches of the vvorld though then also Masse may be had in secret as it is novv in nations vvhere the secular force of some Princes prohibiteth it to be said openly For although he may haue his principal seate and honour in the Temple and citie of Hierusalem yet he shal rule ouer the vvhole vvorld and specially prohibite that principal vvorship instituted by Christ in his Sacraments as being the proper Aduersarie of Christes person name lavv and Church the prophanation and desolation of vvhich Church by taking avvay the sacrifice of the altar is the proper abomination of desolation and the vvorke of Antichrist onely S. Augustine therfore li. 20 de ciuit c. 19. and S. Hierom q. 11 ad Algasiam do thinke that this sitting of Antichrist in the temple doth signifie his sitting in the Church of Christ rather then in Salomons temple Not as though he should be a cheefe member of the Church of Christ or a special part of his body mystical and be Antichrist and yet vvithal continuing vvithin the Church of Christ as the Heretikes feine to make the Pope Antichrist vvhereby they plainely confesse and agnise that the Pope is a member of the Church c. in ipso sinu Ecclesiae and in the very bosome of the Church say they for that is ridiculous that al Heretikes vvhom S. Iohn calleth Antichristes as his precursors should go out of the Church and the great Antichrist him self should be of the Church in the Church coÌ„tinevv in the same and yet to them that make the vvhole Church to reuolt from God this is no absurditie But the truth is that this Antichristian reuolt here spoken of is from the Catholike Church and Antichrist if he euer vvere of or in the Church shal be an Apostata and a renegate out of the Church and shal vsurpe vpon it by tyrannie and by chalenging vvorship religion gouernement thereof so that him self shal be adored in al the Churches of the vvorld vvhich he list to leaue standing for his honour And this is to sitte in the temple oâ— against the Temple of God as some interprete If any Pope did euer this or shal do then let the Aduersaries call him Antichrist And let the good Reader obserue that there be tvvo special causes vvhy this great man of sinne is called Antichrist The one is for impugning Christes kingdom in earth that is to say his spiritual regiment vvhich he constituted and appointed in his Church and the forme of gouernement ordained therein applying al to him self by singular tyrannie and vsurpation in vvhich kinde S. Athanasius ep at Solit. vit
And it is a case that Heretikes can not lightly bragge of no one sect commonly during so long vvithout intermission that they can haue many progenitors of the said sect Vvhich is a demonstration that their faith is not true and that it is impossible our Catholike faith to be false supposing the Christian religion to be true 12. Depositum A great comfort to al Christians that euery of their good deedes and sufferings for Christ and al the vvorldly losses susteined for defense or confession of their faith he extant vvith God and kept as depositum to be repaied or receiued againe in heauen Vvhich if the vvorldings beleeued or considered they vvould not so much maruel to see Catholike men so vvillingly to lose land libertie credit life and al for Christes sake and the Churches faith 13. A forme The Apostles did set dovvne a platforme of faith doctrine phrase of Catholike speach and preaching that not so much by vvriting as here vve see as by vvord of mouth to vvhich he referreth Timothee ouer and aboue his Epistles vnto him And hovv precisely Christian Doctors ought to keepe the forme of vvordes aunciently appropriated to the mysteries and matters of our religion S. Augustine expresseth in these vvordes li. 10 de ciuit c. 23. Philosophers speake vvith freedom of vvordes c. but vve must speake according to a certaine rule lest licentious libertie of vvordes breede an impious opiniō of the things also that are signified by the same Trinitie person essence Consubstantial Transsubstantiation Masse Sacrament and such like be verba sana as the Apostle speaketh sound vvordes giuen to expresse certaine high truthes in religion partly by the Apostles and first founders of our religion vnder Christ and partly very aptly inuented by holy Councels and fathers to expresse as neere as could be the high inestable or vnspeakable veritie of some points and to stoppe the Heretikes audacitie and inuention of nevv vvordes and prophane speaches in such things vvhich the Apostle vvarneth Timothee to auoid 1 ep c. 6 10. and 2 ep 2 16. See the Annotations there 18. Our Lord. To haue this praier of an Apostle or any Priest or poore Cath. man so relieued giueth the greatest hope at the day of our death or general iudgemēt that can be and it is worth al the landes honours and riches of the vvorld CHAP. II. He exhorteth him to labour diligently in his office considering the revvard in Christ and his denial of them that deny him 14 Not to contend but to shunne heretikes neither to be moued to see some subuerted considering that the elect continue Catholikes and that in the Church be of al sortes 24 Yet vvithal svveetenes to reclaime the deceiued verse 1 THOV therfore my sonne be strong in the grace vvhich is in Christ IESVS ✠verse 2 the things vvhich thou hast heard of me by many witnesses these cōmend to faithful men vvhich shal be fit to teach others also ✠verse 3 Labour thou as a good souldiar of Christ IESVS ✠verse 4 ″ No man being a souldiar to God intāgleth him self vvith secular businesses that he may please him to vvhom he hath approued him self ✠verse 5 For he also that striueth for the maisterie is not crovvned vnlesse he striue lavvfully ✠verse 6 The husbandman that laboureth must first take of the fruites ✠verse 7 Vnderstand vvhat I say for our Lord vvil giue thee in al things vnderstanding ✠verse 8 Be mindeful that our Lord IESVS Christ is risen againe from the dead of the seede of Dauid according to my Gospel ✠verse 9 vvherein I labour euen vnto bandes as a malefactour but the vvord of God is not tied ✠verse 10 Therfore I sustaine al things for the elect that they also may obtaine the saluation vvhich is in Christ IESVS vvith heauenly glorie ✠verse 11 A faithful saying For if vve be dead vvith him vve shal liue also together ✠verse 12 If vve shal sustaine vve shal also reigne together * If vve shal deny he also vvil denie vs. ✠verse 13 * If vve beleeue not he continueth faithful he can not denie him self ✠verse 14 These things admonish testifying before our Lord. Contend not in vvordes for it is profitable for nothing but for the subuersion of them that heare ✠verse 15 Carefully prouide to present thy self approued to God a vvorkeman not to be confounded ″ rightly handling the vvord of truth ✠verse 16 But profane and vaine speaches auoid for they doe much grovv to impietie ✠verse 17 ″ their speache spreadeth as a canker of vvhom is Hymenaeus and Philêtus ✠verse 18 vvho haue erred from the truth saying that the resurrection is done already and haue subuerted the faith of some ✠verse 19 But the sure foundation of God standeth hauing this seale Our Lord knovveth vvho be his and let euery one depart from iniquitie that nameth the name of our Lord. ✠verse 20 But ″ in a great house there are not only vessels of gold and of siluer but also of vvood and of earth and certaine in deede vnto honour but certaine vnto contumelie ✠verse 21 If any man therfore shal ″ cleanse him self from these he shal be a vessel vnto honour sanctified profitable to our Lord prepared to euery good vvorke ✠verse 22 But youthful desires flee and pursue iustice faith charitie peace vvith them that inuocate our Lord from a pure hart ✠verse 23 And * foolish and vnlearned questiōs auoid knovving that they ingender braules ✠verse 24 But the seruant of our Lord must not vvrangle but be milde tovvard al men apt to teache patient ✠verse 25 vvith modestie admonishing them that resist the truth lest sometime God giue them repentance to knovv the truth ✠verse 26 and they recouer them selues from the snares of the deuil of vvhom they are held captiue at his vvil ANNOTATIONS CHAP. II. 4 No man being a souldiar First of al the Apostle 1 Cor. 7. maketh mariage the needful cares solicitude and distractions therevpon euer depending special impediments of al such as should employ them selues vvholy to Gods seruice as Bishops Priests are bound to do He that is vvith a vvife saith he is careful for the vvorld hovv to please his vvife and is distracted or deuided 2 Cor. 7. Secondly the practise of Physicke merchandise or any other profane facultie and trade of life to gather riches and much more to be giuen to hunting hauking gameuing shevves enterludes or the like pastimes is here forbidden Thirdly the seruices of Princes and manifold base offices done to them for to obtaine dignities and promotions are disagreable to Priestly functions not so to be their chaplens for his purpose to preach vnto them to heare their confessions to minister the Sacraments vnto them to say Diuine seruice before them and such other spiritual dueties for al such seruices done
other but not al that suffer persecution be holy as al malefactors The Church and Catholike Princes persecute heretikes and be persecuted of them againe as S. Augustine often declareth See ep 48. 13. Prosper Though heresies and the authors of them be after a while discouered by litle and litle forsaken generally of the honest discrete and men careful of their owne saluation yet their authors and other great sinners proceede from one errour and heresie to an other and finally to plaine Atheisme and al Diuelish disorder 16. Al Scripture Besides the Apostles teaching and tradition the reading of holy Scriptures is a great defense and helpe of the faithful aud specially of a Bishop not onely to auoid and condemne al heresies but to the guiding of a man in al iustice good life and vvorkes Vvhich commendation is not here giuen to the bookes of the new Testament onely vvhereof he here speaketh not as being yet for a great part not vvritten but to the Scripture of the old Testament also yea and to euery booke of it For there is not one of them nor any part of them but it is profitable to the end aforesaid if it be read and vnderstood according to the same Spirit vvherewith it vvas vvritten The Heretikes vpon this commendation of holy Scriptures pretend very simply in good sooth that therfore nothing is necessarie to iustice and saluation but Scriptures As though euery thing that is profitable or necessarie to any effect excluded al other helpe and vvere onely ynough to attaine the same By vvhich reason a man might as vvel proue that the old Testament vvere ynough and so exclude the new or any one peece of al the old and thereby exclude the rest For he affirmeth euery Scripture to haue the foresaid vtilities and they might see in the very next line before that he requireth his constant perseuêrance in the doctrine vvhich he had taught him ouer and aboue that he had learned out of the Scriptures of the old Testament vvhich he had read from his infancie but could not thereby learne al the mysteries of Christian religion therein Neither doth the Apostle affirme here that he had his knowledge of Scriptures by reading onely vvithout helpe of maisters and teachers as the Aduersaries herevpon to committe the holy Scriptures to euery mans presumption do gather but affirmeth onely that Timothee knevv the Scriptures and therfore had studied them by hearing good readers and teachers as S. Paul him self did of Gamaliel and the like and as al christian students doe that be trained vp from their youth in Catholike vniuersities in the studie of Diuinitie CHAP. IIII. He requireth him to be earnest vvhile he may because the time vvil come vvhen they vvil not abide Catholike preaching 5 and to fulfil his course as him self novv hath done 9 and to come vnto him vvith speede because the rest of his traine are dispersed and he dravveth novv to heauen verse 1 I Testifie before God and IESVS Christ vvho shal iudge the liuing and the dead and by his aduent and his kingdom ✠verse 2 Preach the vvord vrge in season out of season reproue beseeche rebuke in al patience and doctrine ✠verse 3 For ″ there shal be a time vvhen they vvil not beare â—ound doctrine but according to their ovvne desires they vvil heape to them selues maisters hauing itching eares ✠verse 4 and from the truth certes they vvil auert their hearing and to fables they vvil be conuerted ✠verse 5 But be thou vigilant labour in al things doe the vvorke of an Euangelist fulfil thy ministerie Be sober ✠verse 6 For I am euen novv to be sacrificed the time of my resolutioÌ„ is at hand ✠verse 7 I haue fought a good fight I haue consummate my course I haue kept the faith ✠verse 8 Concerning the rest there is laid vp for me ″ a crovvne of iustice vvhich our Lord vvil render to me in that day a iust iudge and not only to me but to them also that loue his comming ⊢ ✠verse 9 Make hast to come to me quickly ✠verse 10 For Demas hath left me louing this vvorld and is gone to Thessalonica Crescens into Galatia Titus into Dalmatia ✠verse 11 * Luke only is vvith me Take Marke and bring him vvith thee for he is profitable to me for the ministerie ✠verse 12 But Tychicus I haue sent to Ephesus ✠verse 13 The cloke that I left at Troas vvith Carpus coÌ„ming bring vvith thee and the bookes especially the parchement ✠verse 14 Alexander the Coppersmith hath shevved me much euil our Lord vvil revvard him according to his vvorkes ✠verse 15 vvhom doe thou also auoid for he hath greatly resisted our vvordes ✠verse 16 In my first ansvver no man vvas with me but al did forsake me be it not imputed to them ✠verse 17 But our Lord stoode to me and strengthened me that by me the preaching may be accomplished and al Gentiles may heare and I was deliuered from the mouth of the lion ✠verse 18 Our Lord â— hath deliuered ' me from al euil vvorke and vvil saue me vnto his heauenly kingdom to vvhom be glorie for euer euer Amen ✠verse 19 Salute Prisca and Aquila and * the house of Onesiphorus ✠verse 20 Erastus remained at Corinth And Trophimus I left sicke at Milêtum ✠verse 21 Make hast to come before vvinter Eubûlus and Pudens and Linus and Claudia and al the brethren salute thee ✠verse 22 Our Lord IESVS Christ be vvith thy spirit Grace be vvith you Amen ANNOTATIONS CHAP. IIII. 3. There shal be a time If euer this time come as needes it must that the Apostle foresavv and foretold novv it is vndoubtedly for the properties fall so iust in euery point vpon our nevv Maisters and their Disciples that they may seeme to be pourtered out rather then prophecied of Neuer vvere there such delicate Doctors that could so pleasantly clavv and so svveetly rubbe the itching eares of their hearers as these vvhich haue a doctrine framed for euery mans phamsie lust liking and desire the people not so fast crying Speake placentia things that please but the Maisters as fast vvarranting them to doe placentia 8. Acrovvne of iustice This place conuinceth for the Catholikes that al good vvorkes done by Gods grace after the first iustification be truely and properly meritorious and fully vvorthy of euerlasting life and that therevpon heauen is the due and iust stipend crovvne or recompense vvhich God by his iustice ovveth to the persons so vvorking by his grace for he rendreth or repaieth heauen as a iust iudge and not onely as a merciful giues and the crovvne vvhich he paieth is not onely of mercie or fauour or grace but also of iustice It is his merciful fauour and grace that vve vvorke vvel merite heauen it is his iustice for those merites to giue vs
✠verse 5 So Christ also ″ did not glorifie him self that he might be made a high priest but he that spake to him My Sonne art thou I this day haue begotteÌ„ thee ✠verse 6 As also in an other place he saith Thou art ″ a priest for euer according to the order of Melchisedec ⊢ ✠verse 7 Vvho in the daies of his flesh ″ vvith a strong crie and teares offering praiers and supplications to him that could faâ—e him from death vvas heard ″ for his reuerence ⊢ ✠verse 8 And truely vvhereas he was the Sonne he learned by those things vvhich he suffered obedience ✠verse 9 and being consummate ″ vvas made to al that obey him cause of eternal saluation ✠verse 10 called of God a high priest according to the order of Melchisedec ✠verse 11 Of vvhome vve haue great speache and ″ inexplicable to vtter because you are become vveake to heare ✠verse 12 For vvhereas you ought to be maisters for your time you neede to be taught againe your selues vvhat be the elements of the beginning of the vvordes of God and you are become such as haue neede of milke not of strong meate ✠verse 13 For euery one that is partaker of milke is vnskilful of the vvord of iustice for he is a childe ✠verse 14 But strong meate is for the perfect them that by custome haue their senses exercised to the discerning of good euil ANNOTATIONS CHAP. V. 1. Euery high Priest By the description of a Priest or high Priest for to this purpose al is one matter he proueth Christ to be one in most excellent sort First then a Priest must not be an Angel or of any other nature but mans Secondly euery man is not a Priest but such an one as is specially chosen out of the rest and preferred before other of the community seuered assumpted and exalted into a higher state and dignitie then the vulgar Thirdly the cause and purpose vvhy he is so sequestred and piked out from the residue is to take charge of Diuine things to deale as a mediator betvvixt God and the people to be the Deputie of men in such things as they haue to craue or to receiue of God and to present or giue to him againe Fourthly the most proper and principal part of a Priests office is to offer oblations giftes and sacrifices to God for the sinnes of the people vvithout vvhich kind of most soueraine dueties no person people or Commonvvealth can appertaine to God and vvhich can be done by none of vvhat other dignitie or calling soeuer he be in the vvorld that is not a Priest diuers Princes as vve read in the Scriptures punished by God and king Saul deposed from his kingdom specially for attempting the same And generally vve may learne here that in ijs qua sunt ad Deum in an matters touching God his seruice and religion the Priest hath onely charge and authority as the Prince temporal is the peoples gouernour guider and so retaine in the things touching their vvorldly affaires Vvhich must for al that by him be directed and manneged no othervvise but as is agreable to the due vvorship and seruice of God against vvhich if the terrene Povvers commit any thing the Priests ought to admonish them from God Vve learne also hereby that euery one is not a Priest and that the people must alvvaies haue certaine persons chosen out from among them to deale in their sutes and causes vvith God to pray to minister Sacraments and to sacrifice for them And vvhereas the Protestants vvil haue no Priest Priesthod nor sacrifice but Christ and his death pretending these vvordes of the Apostle to be verified onely in the Priesthod and Seruice of the old lavv and Christes person alone and after him of no moe therein they shevv them selues to be ignorant of the Scriptures and of the state of the nevv Testament and induce a plaine Atheisme and Godlesnesse into the vvorld for so long as man hath to doe vvith God there must needes be some deputed and chosen out from among the rest to deale according to this declaration of the Apostle in things pertaining to God and those must be Priests for els if men neede to deale no more but immediatly vvith Christ vvhat doe they vvith their Ministers Vvhy let they not euery man pray and minister for him self and to him self Vvhat doe they vvith Sacraments seing Christes death is as vvel sufficient vvithout them as vvithout sacrifice Vvhy standeth not his death as vvel vvith Sacrifice as vvith Sacraments as vvel vvith Priesthod as vvith other Ecclesiastical functioÌ„ There is no other cause in the vvorld but that Sacrifice being the most principal act of religion that man ovveth to God both by his Lavv and by the lavv of nature the Diuel by these his ministers vnder pretence of deferring or artributing the more to Christes death vvould abolish it This definition of a Priest and his function vvith al the properties thereto belonging holdeth not onely in the lavv of Moyses and order of Aarons Priesthod but it vvas true before in the lavv of nature in the Patriarches in Melchisedec and novv in Christ and all his Apostles and Priests of the nevv Testament sauing that it is a peculiar excellencie in Christ that he onely offered for other mens sinnes and not at all for his ovvne as all other doe 4. Taketh to him self A special prouiso for all Priests preachers and such as haue to deale for the people in things pertaining to God that they take not that honour or office at their ovvne hands but by lavvful calling and consecration euen as Aaron did By vvhich clause if you examine Luther Caluin Beza and the like or if al such as novv a daies intrude them selues into sacred functions looke into their consciences great and foul matter of damnation vvil appeare 5. Did not glorifie him self The dignity of Priesthod must needes be passing high and soueraine vvhen it vvas a promotion and pereferment in the sonne of God him self according to his manhod and vvhen he vvould not vsurpe nor take vpon him the same vvithout his fathers expresse commission and calling therevnto An eternal example of humility and an argument of condemnation to al mortal men that arrogate vniustly any function or povver spiritual that is not giuen them from aboue and by lavvful calling and commission of their superiors 6. A Priest for euer In the 109 Psalme from vvhence this testimonie is taken both Christes kingdom and Priesthod are set fourth but the Apostle vrgeth specially his Priesthod as the more excellent and preeminent state in him our Redemption being vrought atchieued by sacrifice vvhich vvas an act of his Priesthod and not of his kingly povver though he vvas properly a king also as Melchisedec vvas both Priest and king being a resemblance of Christ in both but much more in his
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
that are in dispersion greeting ✠verse 2 Esteeme it my brethren al ioy vvhen you shal fall into diuers tentatiōs ✠verse 3 knovving that * the probatiō of your faith vvorketh patience ✠verse 4 And let patience haue a perfect vvorke that you may be perfect entire failing in nothing ✠verse 5 But if any of you lacke vvisedom let him aske of God who giueth to al men aboundantly and vp braideth not and it shal be giuen him ✠verse 6 But * let him ◠aske in faith nothing doubting for he that doubteth is like to a vvaue of the sea vvhich is moued caried about by the vvinde ✠verse 7 therfore let not that man thinke that he shal receiue any thing of our Lord. ✠verse 8 A man double of minde is inconsant in al his vvaies ✠verse 9 But let the humble brother glorie in his exaltation ✠verse 10 and the riche in his humilitie because * as the floure of grasse shal he passe ✠verse 11 for the sunne rose vvith heate parched the grasse and the floure of it fel avvay and the beautie of the shape thereof perished so the riche man also shal vvither in his vvaies ✠verse 12 Blessed is the man suffereth tentation for vvhen he hath been proued he shal receiue the crovvne of life vvhich God hath promised to them that loue him ⊢ ✠verse 13 ″ Let no man vvhen he is tempted say that he is tempted no man ✠verse 14 But euery one is tempted of his ovvne cōcupiscence abstracted and allured ✠verse 15 Aftervvard ″ concupiscence vvhen it hath cōceiued bringeth forth sinne but ″ sinne vvhen it is consummate ingendreth death ✠verse 16 Do not erre therfore my deerest brethren ✠verse 17 Euery best gift and euery perfect gift is from aboue descending from the Father of lightes vvith vvhom is no transmutation nor shadovving of alteration ✠verse 18 Voluntarily hath he begotten vs by the vvord of truth that vve may be some beginning of his creature ⊢ ✠verse 19 You knovv my deerest brethren And * let euery man be svvift to heare but slovv to speake and slovv to anger ✠verse 20 For the anger of man vvorketh not the iustice of God ✠verse 21 For the vvhich thing casting avvay al vncleannesse and aboundance of malice in meekenesse receiue the engraffed vvord vvhich is able to saue your soules ⊢ ✠verse 22 But * be doers of the vvord and not hearers only deceauing your selues ✠verse 23 For if a man be a hearer of the vvord and not a doer he shal be compared to a man beholding the countenance of his natiuitie in a glasse ✠verse 24 For he considered him self and vvent his vvay and by and by forgat vvhat an one he vvas ✠verse 25 But he that hath looked in ″ the lavv of perfect libertie and hath remained in it not made a forgetful hearer but a doer of the vvorke this man shal be blessed in his deede ✠verse 26 And if any man thinke him self to be religious not bridling his tong but seducing his hart this mans religion is vaine ✠verse 27 ″ Religion cleane and vnspotted vvith God and the Father is this to visite pupilles and vvidovves in their tribulation to keepe him self vnspotted from this vvorld ⊢ ANNOTATIONS CHAP. I. 6. Aske in faith nothing doubting The Protestants vvould proue by this that no man ought to pray vvithout assurance that he shal obtaine that vvhich he asketh Where the Apostle meaneth nothing els but that the asker of lavvful things may not either mistrust Gods povver and hability or be in diffidence and despaire of his mercie but that our doubt be onely in our ovvne vnworthinesse or vndue asking 13. Let no man say that he is tempted of God Vve see by this that vvhen the Scriptures as in the Pater noster and other places seeme to say that God doth sometimes tempt vs or leade vs into tentation they meane not that God is any vvaies the author causer or mouer of any man to sinne but onely by permission and because by his gratious povver he keepeth not the offender from tentations Therfore the blasphemie of Heretike making God the author of sinne is intolerable See S. August ser 9. de diuers c. 9. 13. God is not a tempter of euils The Protestants as much as they may to diminish the force of the Apostles conclusion against such as attribute their euil tentations to God for other tentations God doth send to trie mens patience and proue their faith take and translate the vvord passuely in this sense that God is not tempted by our euils Vvhere more consonantly to the letter and circumstance of the vvordes before after as agreably to the Greeke it should be taken actiuely as it is in the Latin that God is no tempter to euil for being taken passiuely there is no coherence of sense to the other vvordes of the Apostle 15. Concupiscence vvhen it hath conceiued Concupiscence vve see here of it self is not sinne as Heretikes falsely teach but vvhen by any consent of the minde vve do obey or yeld to it then is sinne ingendred and formed in vs. 15. Sinne consummate ingendreth death Here vve see that not al sinne nor al consent vnto concupiscence is mortal or damnable but vvhen it is consummate that is vvhen the consent of mans minde fully and perfectly yeldeth to the committing or liking of the acte or motion vvherevnto concupiscence moueth or inciteth vs. 25. The lavv of perfect libertie The lavv of the Gospel and grace of Christ is called the lavv of libertie in respect of the yoke and burden of the old carnal ceremonies and because Christ hath by his bloud of the nevv Testament deliuered all that obey him from the seruitude of sinne and the Diuel But not as the Libertines and other Heretikes of this time vvould haue it that in the nevv Testament euery man may follovv his ovvne liking and conscience may choose vvhether he vvil be vnder the lavves and obedience of Spiritual or Temporal Rulers or no. 27. Religion cleane True religion standeth not onely in talking of the Scriptures or onely faith or Christes iustice but in puritie of life and good vvorkes specially of charitie and mercie done by the grace of Christ This is the Apostolical doctrine and far from the Heretical vanitie of this time CHAP. II. Against acception of person 10 From al and euery sinne vve must absteine hauing in al our vvordes and deedes the Iudgement before our eies vvherein vvorkes of mercie shal be required of vs 14 and onely faith shal not auaile vs. 18 And that the Catholike by his vvorkes shevveth that he hath faith vvhereas the Heretikes hath no more faith than the Diuel talke he of faith neuer so much and of iustification thereby onely by the
he is our onely aduocate because he is our onely redeemer and herevpon he alone immediatly by and through him self and vvithout the aide or assistance of any other man or Angel in his ovvne name right and merites confidently dealeth in our causes before God our iudge so procureth our pardon vvhich is the highest degree of aduocation that can be Al vvhich notvvithstanding yet the Angels and Saincts and our fellovves aliue may and do pray for vs and in that they deale vvith God by intercession to procure mercie for vs may iustly be called our aduocates not so as Christ is vvho demaundeth al things immediatly by his ovvne merites but as secondary intercessors vvho neuer aske nor obtaine any thing for vs but per Christum Dominum nostrum by and through Christ our common Lord Aduocate and Redeemer of mankinde And behold hovv S. Augustine tract 1 in ep Io. vpon these very vvordes preuented the Heretikes cauillations Sed dicit aliquis c. But some man vvil say Do not the Saincts them pray for vs do not Bishops then or Prelates and Pastors pray for the people Yetâ— saith he Marke the Scriptures and you shal finde that the Apostles praied for the people and againe desired the people to pray for them and so the head praieth for al and the members one for an other And likevvise lest the Heretikes should say there is a difference betvvixt the liuing and the dead in this case thus the same holy father vvriteth vpon the 85 Psalme in fine Our Lord Iesus Christ doth yet make intercession for vs al the Martyrs that be vvith him pray for vs neither vvil their intercession cease til vve cease our gronings In this sense therfore vvhosoeuer praieth for vs either aliue or dead is our aduocate as S Augustine ep 59 to Paulinus circa med calleth Bishops the peoples aduocates vvhen they giue them their benediction or blessing So doth the holy Church call our B. Lady our aduocate by the very vvordes of S. Irenaeus that you may see such speaches be no nevv inuentions of the later ages but Apostolical The obedient Virgin MARIE saith he is made the aduocate of the disobedient virgin Eue. And to confound the ProtestaÌ„ts plainely in that they thinke or pretend that the aduocation or patronage of Saincts should be iniurious to Christ remeÌ„ber that * our Sauiour acknovvledgeth Angels to be deputed for the protection vvhich is nothing els but aduocation of infants before the face of God besides the plaine examples in the old Testament Gen. 48. v. 16. Tob. 5. v. 27. c. 12. v. 12. Dan. 10. And this not onely the Catholike Church but the very English Protestants them selues in their seruice booke and in the Collect of Michelmas day professe and pray for the same protection or aduocation of Angels and defend the same against their yonger brethren the Puritanes 2. For the vvhole vvorlds S. Augustine gathereth hereof against the Donatistes and al other Heretikes that vvould driue the Church into corners or some certaine countries from the vniuersalitie of al Nations vvhereof it vvas named by the Apostles Catholike that the true religion and Church and consequently the effect of Christs propitiation death and aduocation pertaineth not to one age nation or people but to the vvhole vvorld S. Augustine vpon this place to 9. tract 1 in ep Io. 4. He that saith he knovveth To knovv God here signifieth as it doth often in the Scriptures to loue that is as in the last chapter to be in societie vvith him and to haue familiar and experimental knovvledge of his graces If any vaunt them selues thus to knovv God and yet keepe not his commaundements he is a lier as al Caluinistes and Lutherans that professe them selues to be in the fauour of God by onely faith affirming that they neither keepeâ— not possibly can keepe his commaundements 18. Many antichrists The holy Apostle S Iohn saith S. Cyprian did not put a difference betvvixt one heresie or schisme and an other not meant any sort that specially separated them selues but generally called al vvithout exception antichristes that vvere aduersaries to the Church or vvere gone out from the same And a litle after It is euident that al be here called antichristes that haue seuered them selues from the charitie and vnitie of the Catholike Church So vvriteth he ep 76. nu 1 ad Magnum Vvhereby vve may learne that al Heretikes or rather Arch-heretikes be properly the precursors of that one and special Antichrist vvhich is to come at the last end of the vvorld vvhich is called here immediatly before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that peculiar and singular Antichrist 19. They vvent cut from vs. An euident note and marke vvhereby to conuince al Heretikes and false teachers to vvit that being once of the common Catholike Christian fellovvship they forsooke it and vvent out from the same Simon Magus Nicolas the Deacon Hymenaeus Alexander Philétus Arîus Macedonius Pelagius Nestorius Eutyches Luther Caluin and the like vvere of the common societie of al vs that be Christian Catholikes they vvent out from vs vvhom they savv to liue in vnitie of faith and religion together and made them selues nevv conuenticles therfore they vvere as the Apostle here shevveth antichristes and vve and al that abide in the auncient fellovvship of Christian religion that vvent not out of their fellovvship in vvhich vve neuer vvere nor out of any other societie of knovven Christians can not be Schismatikes or Heretikes but must needes be true Christian Catholike men Let our aduersaries tel vs out of vvhat Church vve euer departed vvhen and vvhere and vnder vvhat persons it vvas that vve reuolted as vve can tel them the yere the places the Ringleaders of their reuolt 19. They vvere not of vs. He meaneth not that Heretikes vvere not or could not be in or of the Church before they vvent out or fel into their heresie or schisme but partly that many of them vvhich aftervvard fall out though they vvere before vvith the rest and partakers of al the Sacraments vvith other their fellovves yet in deede vvere of naughtie life and conscience vvhen they vvere vvithin and so being rather as if humors and superfluous excrements then true and liuely partes of the body after a sort may be said not to haue been of the body at al. So S. Augustine expoundeth these vvordes in his commentarie vpon this place tract 3. but els vvhere more agreably as it seemeth that the Apostle meaneth that such as vvil not tarie in the Church but finally forsake it to the end in the prescience of God and in respect of the small benefite they shal haue by their temporal smal abode there be not of or in the Church though according to this present state they are truely members thereof Li. de corrept gr c. 9 de dono perseuâ—â— c. 8. 19. That they may be manifest God permitteth
Catholike Church in the captiuitie of schisme heresie Lastly vve might aske them vvhether it be al one to say Mat. 21 Hosanna Saue vs vve beseeche thees vvhereas Hosanna is vvithal aâ—vvord of exceding congratulation and ioy vvhich they expressed tovvard out Sauiour euen so Alleluia hath an other maner of sense and signification in it then can expressed by Praise ye the Lord. 8. Iustifications of Saincts Here the Heretikes in their translations could not alter the vvord iustifications into ordinances or constitutions as they did falsely in the first of S. Luke vvhereof see the AnnotatioÌ„ there vers 6. but they are forced to say in Latin iustificationes as Beza and in English righteousnes for iustifications they vvil not say in any case for feaâ—e of inconuenience yea and they can not deny but these iustifications be the good vvorkes of saincts but vvhere * they make this glose that they be so called because are the fruites of effect of faith and of the iustice vvhich vve haue by onely faith it is most euidently false against the very text and nature of the word for there is no cause vvhy any thing should be called a mans iustification but for that it maketh him iust so that iustifications be the vertues of faith hope charitie and good deedes iustifying or making a man iust and not effectes of iustification neither faith onely but they al together be the very ornaments and invvard garments beauty and iustice of the soule as here it is euident 10. And I fel. The Protestants abuse this place and the example of the Angels forbidding Iohn to adore him being but his fellow seruant and appointing him to adore God against al honour reuerence and adoration of Angels Saincts or other sanctified creatures teaching that no religious vvorship ought to be done vvto them But in truth it maketh for no such purpose but only vvarneth vs that Diuine honour and the adoration due to God alone may not be giuen to any Angel or other creature S. August de vera relig cap. vltimo And vvhen the Aduersaries replie that so great an Apostle as Iohn vvas could not be ignorant of that point not vvould haue giuen diuine honour vnto an Angel for so he had been an Idolater and therfore that he vvas not reprehended for that but for doing any religious reuerence or other honour vvhatsoeuer to his fellovv-seruant 〈◊〉 ve ansvver that by the like reason S. Iohn being so great an Apostle if this later kinde of reuerence had been vnlavvful and to be reprehended as the Protestants hold it is no lesse then the other could not haue been ignorant thereof not vvould haue done it Therfore they might much better haue learned of S. Augustine q. 61 in Genes hovv this facte of S. Iohn vvas corrected by the Angel and vvherein he errour vvas In effect it is thus That the Angel being so glorious and ful of maiestie presenting Christs person and in his name vsing diuers vvordes proper to God as I am the first and the last and aliue and vvas dead and such like might vvel be taken of S. Iohn by errour of his person to be Christ him self and that the Apostle presuming him to be so in deede adored him vvith Diuine honour vvhich the Angel correcting told him he vvas not God but one of his fellovves and therfore that he should not so adore him but God Thus then vve see Iohn vvas neither so ignorant to thinke that any vndue honour might be giuen to any creature not so il to commit idolatrie by doing vndue vvorship to any Angel in heauen and therfore vvas not culpable at al in his facte but onely erred materially as the Scholemen call it that is by mistaking one for an other thinking that vvhich vvas an Angel to haue been our Lord because he knevve that our Lord him self is also * called an Angel and hath often appeared in the visions of the faithful And the like is to be thought of the Angel appearing in the 22 of the Apocalypse vvhether it vvere the same or an other for that also did so appeare that Iohn not tell vvhether it vvere Christ him self or no til the Angel told him Once this is certaine that Iohn did not formally as they say commit idolatrie not sinne at al herein knovving al dueties of a Christian man no lesse then an Angel of heauen being also in as great honour vvith God yea and in more then many Angels Vvhich perhaps may be the cause and consequently an other explication of this place that the Angel knovving his great greaces and merites before God vvould not accept any vvorship or submission at his handes though Iohn againe of like humilitie did it as also immediatly aftervvard chap. 22. vvhich belike he vvould not haue done if he had been precisely aduised by the Angel but a moment before of errour vnduetifulnes in the facte Hovvsoeuer that be this is euident that this the Angels refusing of adoration taketh not avvay the due reuerence and respect vve ought to haue to Angels or other sanctified persons and creatures and so these vvordes See thou doe it not signifie rather an earnest refusal then any signification of crime to be committed thereby And maruel it is that the Protestants making them selues so sure of the true sense of euery doubtful place by conference of other Scriptures folow not here the conference and comparing of Scriptures that them selues so much of onely require Vve vvil giue them occasion and a methode so to doe thus He that doubteth of this place findeth out three things of question vvhich must be tried by other Scriptures The first vvhether there ought to be or may be any religious reuerence or honour done to any creatures taking the vvord religion or religious vvorship not for that special honour vvhich is properly and onely due to God as S. Augustine sometimes vseth it but for reuerence due to any thing that is holy by sanctification or application to the seruice of God The second thing is vvhether by vse of Scriptures that honour be called adoration in latin or by a vvord equiualent in other languages Hebrue Greeke or English Lastly vvhether vve may by the Scriptures fall downe prostrate before the things or at the feete of the persons that vve so adore â—or of ciuil duetie done to our Superiors by capping kneeling or other courtesie I thinke the Protestants vvil not stand vvith vs though in deede their arguments make as much against the one as the other But for religious vvorship of creatures vvhich vve speake of let them see in the Scriptures both old and nevv first vvhether the Temple the tabernacle the Arke the propitiatorie the Cherubins the altar the bread of proposition the Sabboth and al their holies vvere not reuerenced by al signes of deuotion and religion vvhether the Sacraments of Christ the Priests of
the same 158 marg They and not lay men are the dispensers of Christs mysteries 40. nu 19. 42 marg pag. 109. nu 6. pag. 321. nu 40. pag. 463. nu 34. pag. 4â—0 He that despiseth them despiseth Christ 167 ma. The honour of Priesthod 67. 89 marg 360. 578 m. Preeminence before other 571. nu 4 pag. 616. 566. nu 20. pag. 484 marg Hospitalitie and almes tovvard them 163. marg 533 marg See Almes Hospitalitie The Protestants make it an odious and reprochful name 67. nu 13. pag. 130. They auoid the word in their English translations of the nevv Testament 333. Their perpetual continencie requisite 138. 570. nu 2. pag. 579. 580. 589. nu 4. 596. 437 marg 569 marg Mariage of Priests vnlavvful 21. 570. at large 575. contrarie to the auncient Canons 571. to the Councel of Nice 570. None euer lawfully maried after holy orders 21. 570. Paphnutius and the Nicene Councel concerning this matter 21. 570. Maried men being made Priests must no more companie vvith their vviues and that according to the example of the Apostles 21. 290 marg 444. nu 5. according to the custom of the primitiue Church 570. 571. The Church may annexe perpetual chastitie to holy orders 580. nu 4. in the marg The forbidding of such persons to marie is no condemnation of Mariage 575. Iouinians old heresie could neuer induce any one Priest to marie 582. Vigilantius and his follovvers much like to the Protestants in this point 570. See Vovv Priests crovvnes 665. Priests garments 701. Priests some properly so called some vnproperly 740. Al Christians are no more Priests then they are also kings that is vnproperly 657 marg 700. 709. Their spiritual hostes 658. CHRISTS Priesthod and the excellencie thereof 609. 610. 615. 616. 617. 618. 131. A Priest as he is man not as he is God 610. The Caluinists either Arrians or ignorant in auouching the contrarie ibid. His Priesthod eternal and hovv 131. 617. 618. 619. nu 3. in marg He concurreth stil in al priestly actions and is the principal vvorker 619 marg He is not the only Priest of the nevv Testament 609. 618. Many Priests of the nevv TestameÌ„t properly and peculiarly so called and their Priesthod external not only spiritual 609. 616. 617. 618. 619. Princes hovv and wherein to be obeied 64. 121. 197 marg 415. 416. 658. 659. They may not vsurpe Ecclesiastical functions 64. 403. 609. nu 1. pag. 639. They haue no more right of supremacie in spiritual causes then Heathen Princes 659. Christ and his Apostles charged vvith disobedience to Princes 658 nu 13. Peter Iohn disobeied the Magistrats coÌ„maunding them not to preach in the name of IESVS 299 marg So must Catholike preachers ib. In things lavvful not to obey them is a mortal sinne 415. Heretical tumultes disobedience against their Princes 28. 488. Heresies agaiÌ„st rule superioritie 416. 659. nu 16. and 18. The obedience of Catholikes in al teÌ„poral causes 416. The deadly sinnes of Princes superiors exempt not the subiectes from their obedieÌ„ce as the Vviâ—â—fistes teach 659. Princes theÌ„ selues must obey be subiect in matters of saith religioÌ„ 639. Al are vnder Peter his successors 279. 280. 364 m. Their election creatioÌ„ far inferiour to Gods institution of the spiritual Magistrate 658. The temporal Magistrate is called an humane creature and why 658. nu 13. Praying for kings and Princes namely in the Masse 566. marg 567. Procession on Palme-Sunday 61. Prosperitie no signe of the true religion 13. marg Protestants See Heretikes Purgatorie 12. marg pag. 34. 94. nu 29. pag. 121. nu 24. pag. 187. 430. 431. 645. nu 13. pag. 661. None not perfectly cleansed can enter into heauen 743. marg Purgatorie fire passeth al the paines of this life 431. The same is released by the praiers of the liuing 317. A third place 162. 708 marg The Scripture abused against Purgatorie ansvvered 726. See Praier Sacrifice for the dead R REconciliation to the Cathol Church 14. nu 24. p. 471. nu 5. 〈◊〉 â—chisme Religion Men of no religion â—uters Atheistes 33. Most happie that suffer any losse for religion 114. m. 116. They that forsake their religioÌ„ to saue their landes are like Esau 635. marg See Persecution Religious life 561. Their profession is according to Christs counsel and the Apostles example 55. 151. 191 marg 296. nu 44. to the Saincts of the primitiue Church 410 marg 296. VigilaÌ„tius heresie against such as forsooke al for Christ 420 marg Diuers Religions of Dominicans Franciscans c. are not diuers Sectes 323. Their diuers rules and imitation of diuers holy men is the imitation of Christ him self 531 marg 547. Their liuing in common Apostolical 296. Their rising in the night to pray 79. nu 41. Their blessing 55. The contemplatiue life preferred before the actiue by our Sauiour him self in the persons of Marie and Martha 169. Both alvvaies in the Chruch ibid. See Monkes and Monastical life Eremities Relikes The touching of Relikes their vertue miracles 23 m. 24. 100. 133. 309. 312. 326. 350. 372. 577. 622. The touching of Christs person or whatsoeuer belonged to him 93 m. The hemme of Christs garment 23 m. 24. 40 marg 100. His sepulchre 85. 622. Mount Thabor and al the holy land 49. 577 his holy Crosse See Crosse S. Peters shadow 261. nu 12 302. 304. his chaines 326. S. Paules napkins or the napkins that had touched his body 350. His chaines 61. nu 12. 372. His blessing and vertue in the ile Malta 372. His prison and other memories there 370 marg The Relikes of S. Iohn Baptist Elias Abdias 40. S. Steuens Relikes 309. 312. S. Augustine of Relikes 309. 312. S. Chrysostom 261. 350. S. Hierom. 85. 133. 622. S. Gregorie 372. nu 20. The greater vertue of Relikes the more is the honour of Christ 261. 350. 246 marg Saincts Relikes of greater force after their death 350. Eliseus body 4. Reg. 13. Miraculous reseruatioÌ„ of Relikes from putiefaction 622. Relikes reserued in the old Testament 622. VigilaÌ„tius heresie against Relikes condemned of old and refuted by S. Hierom. 133. 350. nu 12. The deuotion of the old Christians tovvard Relikes 40. 372. 622. 274 marg The deuotion tovvard Christs body vvhen it vvas dead 131. 132. The Pagans abused holy Relikes as the Protestants do novv 40. Translation of Relikes 133. 631 marg 307. Reprobation at large 405. 406. Sinne is alvvaies the cause thereof ib. 127 mar It taketh not away free vvil 406. 707. Hovv God raised Pharao 406. 407. Hovv he is said to indurat ib. to giue vp into a reprobat sense 383 marg 385. nu 26. pag. 308 marg See God Free vvil Predestination Restitution of goods il gotten 195. Revvard DiffereÌ„ces of rewards in heaueÌ„ 37. 193 marg See heauen Respect of revvard 16. nu 4. pag. 55. nu 27 pag. 631 marg 181 marg 706 marg Revvard what it signifieth 430.
Vvorldly frendes 93. 94. 176 marg Z ZEale against heretikes See Heretikes in Gods cause 706. nu 16. pag. 741. nu 9. Zeale in religion counted of worldly men madnes 93. See Neuters Zeale and seruor to heare and folovv Christ 106. Zeale of sauing soules 150. 182. and 183 marg 529 marg 544 m. 651 marg Zeale against sinne 433 mar The madde zeale of heretikes 342 m. THE EXPLICATION OF CERTAINE VVORDES IN THIS TRANSLATION NOT FAMILIAR to the vulgar reader vvhich might not conueniently be vttered otherwise A Abstracted Dravven avvay pag. 642. Acquisition Getting purchasing pag 514. Aduent The comming pag 69. Adulterating Corrupting See pag. 475. 478. Agnition knovvledge or acknovvledging p. 600. Allegorie a Mystical speache more thou the bare letter pag. 505. See the Annot. p. 508. Amen expounded pag. 244. Anathema expounded p. 405. Archisynagogue expounded pag. 99. Assist pag. 135 signifieth the Angels standing and atteÌ„ding alvvaies readie to doe their ministerie Assumption p. 165 Christs departure out of this vvorld by his death and Ascension Azymâ—s Vnleauened bread p. 75. C Calumniate By this vvord is signified violent oppression by vvord or deede pag. 143. Catechizeth and Catechized p. 510. He catechizeth that teacheth the principles of the Christian faith and they that heare and learne are catechized and are therfore called often in the Annotations Catechumens Character a marke or stampe pag. 7â—3 Commesssations Immoderate bankets and belly cheere vvith vvanton riotousnes p. 509. Condigne comparable p. 400. Contristate This vvord signifieth to make heauie and sad pag 519. Cooperate signifieth vvorking vvith others p. 401. likevvise Cooperation Cooperateurs Corbana expounded pag. 80. D Depositum p. 582. See the Annot. pag. 584. It may signifie also Gods graces giuen vs to keepe pa. 587. v. 14. Also v. 12 ibid. See the Annot. Didrael me expounded pag. 49. Dâ—minical day Sunday See Annot p. 701. 702. Donaries giftes offered to God for his Temple c. 199. E Euacuated from Christ that is Made voide and hauing no part vvith him p. 508. The 〈◊〉 of the crosse euacuated that is made voide cleane taken avvay ibidem Euangelize signifieth such preaching of good tidinges as coÌ„cerneth the Gospel See the preface Eunuches gelded men Euro-aquilo A north-eastvvinde p. 368. Exinanited abased excedingly p. 528. G Gratis an vsual vvord to signifie for nothing freely for Godamercie vvithout desert H Holocauste a kinde of sacrifice vvhere al vvas burnt in the honour of God p. 625. Hostes sacrifices p. 445. I Inuocated called vpon praied vnto p. 316. Hereof vve say Inuocation of Saincts and to inuocate Issue good euent pag. 445. Iustice taken in the nevv Testament not as it is coÌ„trarie to vvrong or iniurie but for that qualitie vvhere of a man is iust and iustified p. 391. N Noophyte expounded p. 569. P Paraclete expounded pag. 260. Parasceue the Ievves Sabboth-eue Good friday p. 130. v. 43. See the Preface Pasche Easter and the Paschal Iambe p. 201. Pentecost vvhitsuntide the space of fifte daies Prefinition A determination before p. 517. Prepuce expounded pag. 387. Prescience foreknovvledge p. 294. Preuaricatour transgressor and preuarication traÌ„sgression p. 386. 387. Loaues of Proposition so called because they vvere proposed and for vpon the table in the Temple before God pag. 31. R Repropitiate the sinnes pag. 605. that is make a roconcillation for them Resolution the separation of the body and the soule the departing out of this life p. 592. Resuscitate the grace that is Raise quicken renew and reviue the grace vvhich othervvise languisheth and decaieth pag. 586. S Sabbatismt A time of resting and ceasing from labours pag. 607. Sacrament for mysterie p. 513. Sancta Sanctorum The holies of holies that is the inmost and holiest place of the Ievves Temple as it vvere the Chauncel pag. 621. Superedified Builded vpon Christ the principal stone pag. 657. T Tetrarch Gouernour or Prince of the 4 part of a countrie p. 33. Thrones an higher order of Angles p. 537. V Victims Sacrifices p. 308. The faultes correcte thus Pag. 8. 1 Cor. 7. 2 Cor. 7. 38 Tetrach Tetrarch 42 fifth vveeke first vveeke 78 If the Sacrament In the Sacrament 148 Matth. 9 Matth. 19. 188 Scandale Scandals 204 Ignat. ep 5. ep 7. Ibid. in 3 copies the Greeke set amis   Reade 213 li. 39 de consens li. 3. 215 Eighteth yere Eighth 238 Transubstantion Transubstantiation 409 Cathee 17. Catech. 18. 440 Continencie Incontinencie 446 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 449 Is it not novv It is not novv 552 Beguile v Beguile vs. 576 Eusebius li. 5. c. 2. Theodorete LAVS DEO Translation of the Scriptures into the vulgar toÌ„gues not absolutely necessarie or profitable but according to the time The Churches vvisedom and moderatioÌ„ concering vulgar translation * Mat. 24 45 1 Cor. 4 1. The Scriptures in the vulgar languages of diuers nations Bib. SaÌ„ct li. 4. Hiero ep 134. Bib. SaÌ„ct lib. 4. AuÌ„cient Catholike translations of the Bible into the Italian Frenche English tongue Li. 1 hist Angl. c. 1. An auncieÌ„t prouincial coÌ„stitution in England concerning English translations See Linvvod li. 5 tit de Magistris The like Catholike and vulgar translations in many couÌ„tries since Luthers time The Churches order determinatioÌ„ concerning the reading of Catholike translatioÌ„s of the Bible in vulgar toÌ„gues Ind. lib. prohibit regula 4. The holy Scriptures neuer read of al persons indifferently at their pleasure Vvhere and in vvhose handes the Scriptures vvere in the primitiue Church Hovv the 〈◊〉 of those daies did read them vvith what humilitie and religion and enformation of life and maners The fathers sharply reprehend as an abuse that al indifferenly should reade expound and talke of the Scriptures Hiero. ep 103â— 6. In orat de moderatio in disputa seruanda The Scriptures must be deliuered in measure and discretion according to eche mans neede and capacitie De â—â—gone Christ c. 33. De bono perseuer c. 16. 1 Cor. 3. Io. 16. Ia orat de modera in disp serua in fine Hiero. in prooem coÌ„ mentar in Ezachi The Ievves lavv for not reading certaine bookes of holy Scripture vntil a time Eph. 4. Ro. 10 17. The popular obiections of vvithholding the Scriptures from the people ansvvered Gen. 3. Vvhy the Church permitteth not euery one at their pleasure to reade the Scripture 1 Tim. 6 20. Ro. 12 3. The holy Scriptures to carnal men Heretikes are as pearles to svvine Mat. 7 6. Li. de prescriptionibus Orig. in 2 ad Ro. * Luca 24. S. Chrysostoms exhortations to the reading of holy Scriptures and vvhen the people is so to be exhorted In vita Athanasij * Ho. 2 in Mat. ho. 3 de Lazaro et ho. 3 in 2 ad Thess alibi sapè S. Chrysostom maketh nothing for the popular and licentious reading of Scriptures vsed among the Protestants novv a daies Euery simple artificer among them readeth much more the deepest hardest questionÌ„s of holy
2. Par. 36. * 1 Par. 3. * 1 Esd 3. ⸬ de qua The Gospel vpoÌ„ Christmas eue and Vpon S. Iosephs day the 19 of Marche * Deut 24 1. ⸬ IESVS an Hebrue word in English SAVIOVR Esa 7 14. * Nu. 36. Virginitie preferred Our B. Ladies perpetual virginity Tradition * Luc. 2 7. The holy feast of the Epiphanie called Twelfth-day the 6 of Ianuarie vpon which day this is the Gospel Mich. 5 2. * Psa 71 10. The Gospel of Childermas day Os 11 â— The MartyrdoÌ„ of the holy Innocents Whose holy day is kept the 28 of Decembre Iere. 31 15. The Gospel on Twelfth eue Pilgrimage AdoratioÌ„ of the â— Sacrament Psal 71. Esa 60. Chrys Theophyl The three kings Cic. de Diuinat Pliâ— li. 20. Esther 1 1â— 14. Tob. 2. Amb. 1. Off. c. 1â— Canonizing of Saincts THE SEcond part of this Gospel Of the PreparatioÌ„ that was made to the manifestation of Christ Mr. 1 4. Luc. 3 3. Es 40 3. ⸬ It is not only damnable to doe il but also not to doe good * Mr. 1 8. Lu. 3 16. Io. 1 26. Act. 11 16. 19 4. Aug. Ser. 61 de temp Magdeb. Cent. 5. c. 6. pag. â—11 Cent. 1. li. 1. c. 10. Eremites Cythraeus in 3. cap. Mat. Bucerus ibid. See Canis de verb. Dei corruptelis Ii 1. c. 2. 3. 4. Mt. 4 17. Penance Lu. 13 3. 5. Lu. 24 47. Act. 2 38 26 20. Annot. in hunc locuÌ„ Serm. in fam siccit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohns baptisme and Christs The Gospel vpoÌ„ the first Sunday in Lent Mr. 1 12 Lu. 4 1. Deu. 8 3 Ps 90 12. Deu. 6 16. Deu. 6 13. Mr. 1. 14 THE THIRD part of the Gospel of Christs manifesting him self by preaching and that in Galilâ—e Luc. 4 14. Isa 9 1. Mr. 1 15. The Gospel vpoÌ„ S. Andrewes day Lu. 5 1. Mar. 1 19. Luc. 5 10. Eremites The Lent-fast Ignâ— ep 5. Ambr. dâ— Quadrag ser 36. 34. Hier. ep 54. ad Marâ—el adu Montanum Aug. Ser. 69. de teÌ„p â—atrîa Dulia THE SERmon of Christ vpon the Mount conteyning the paterne of a Christian life in these three chapters folowing Wherof S. Augustine hath two goodly bookes to 4. Luc. 6 20. THE EIGHT Beatitudes which are a patt of the Catechisme The Gospel vpoÌ„ Alholowes day and vpon the feastes of many Martyrs Mr. 9 50. The Gospel on the feasts of Doctors Luc. 14 34. Mr. 4 21 Lu. 8 16 11 33. Luc. 16 17. Ia. 2 10. The Gospel vpoÌ„ the fifth Sunday after Pentecost Exo. 20 13. Deut. 5 17. Luc. 12 58. ⸬ This Prison is taken of very ancient fathers for Purgatorie namely S. Cypr. ep 52. ad Anton. nu 6. Exo. 20 14. Deu. 24 1. Mt. 19 7. Exo. 20 7. Leu. 19 11. Exo. 21 â—4 Deu. 15 7. The Gospel vpoÌ„ the friday after Ashwensday Leu. 19 18. ⸬ So taught the Pharisees not the Law ⸬ We see then that the temporal prosperitie of persons and countries is no signe of better men or truer religion False Marteyrs Merces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church visible True inherent iustice Venial sinnes Mr. 10 11. Mariage a Sacrament and is not dissolued by diuorce Lu. 16 18. ⸬ THE a first worke of iustice ⸬ THE SEcond worke of iustice The PATER NOSTER Luc. 11 2. ⸬ In S. Luke the Latin is Panem quotidianum dayly bread the Greeke being indifferent to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mr. 11 25. ⸬ The third worke of iustice The Gospel vpoÌ„ Ashwensday Luc. 12 33. Luc. 11 34. The Gospel on the 14 Sunday after Pentecost Luc. 16 13. Luc. 12 22. ⸬ They seeke temporal things only and that not of the true God but of their idols or by their owne industrie Good workes iustifie Merites Hypocrisie Luc. 6 12 18 1. 21 36. 1 Thes 5 17. Cypr. de orat Do. in fine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The B. Sacrament Venial sinnes In Expos orat Do. God is not author of euil Iac. 1. â—ud 20 26. 2. Esd 9. Publike fast 〈◊〉 2 15. Ion. 3. Meritorious Workes Luc. 6 37. Mr. 4 24. Lu. 11 9 ⸬ These good things are grace and al spiritual gifts and whatsoeuer pertayneth to the health of the soule * Luc. 6 31. * Luc. 13 24. The Gospel on the 7 Sunday after PentecoÌ„t * Luc. 6 44. * Luc. 6 47. * Mar. 1 22. Luc. 4 32. Worthy receiuing Heretikes Wolues in sheepe-skinnes Ro. 16 1â— Heretikes knowen by their fruites Not only faith The Gospel on the 3. Sunday after the Epiphanie Mr. 1 40. Lu. 5 12. Leu. 14 2. THE GOSPEL vpon the thursday after Ashwensday And also in Masse for the sicke Lu. 7 1. Mr. 1 29 Lu. 4 38 Esa 53 4. 1. Pet. 2 24. Lu. 9 57 Luc. 9 â—9 THE GOSPEL on the 4 Sunday after the Epiphanie Mar. 4 36. Lu. 8 22. Mr. 5 1. Luc. 8 26. Priests forgiue sinnes DOMINE non sum dignus * Liturg. S. Chrys Graec. sub finem Priests mariage Lib. 1. adu Iou. c. 14. Mt. 19 29. Epiph. hae 59. * Sozom. li. 1. c. 22. Socrat. li. 1. c. â— The Gospel vpon the 18 Sunday after Pentecost Mr. 2 3. ⸬ We see that the fayth of one helpeth to obtaine for an other Luc. 5 18. The Gospel vpoÌ„ S. Matthewes day Mar. 2 14. Luc. 5 27. Ose 6 6. Mar. 2 18. Lu. 5 33. ⸬ Christ signifieth that the Churche shal vse fasting daies after his Ascension Epiph. in Comp. fid Cath. Aug. ep â—0 Mar. 5 22. The Gospel vpoÌ„ the 23 Sunday after Pentecost Luc. 8 41. ⸬ Loe her deuotion to the hemme of his garment was not superstitioÌ„ but a token of greater faith so is the deuout touching of holy relikes Mat. 12 22. ⸬ In like maner say the Heretikes calling al miracles done in the Catholike Churche the lying signes of Antichrist Mt. 12 24. Men haue power to forgiue sinnes External Sacrifice Fasting Relikes and Images Euseb li. â— c. 14. hist li. 5 c. 20. Mr. 3 13. 6 7. Lu. 6 13 9 1. ⸬ They haue here commission to preach only in Israel the time being not yet come to call the Gentiles The Gospel vpoÌ„ the Commemoration of S. Paul Iun. 30. ⸬ Wisedom and simplicitie both be necessarie in preachers Bishops and Priests Mar. 15 11. Luc. 12 11. Luc. 21 16. The Gospel vpoÌ„ S. Athanasius day Maij 2. Luc. 6 40 ⸬ A goodly coÌ„fort for Christians and Catholikes and al good men in the persecutioÌ„s of Turke of Heretikes of al Wicked men Mar. 8 38. Luc. 9. 26. 12 8. The Gospel vpoÌ„ a Martyrs day that is not a Bishop Luc. 12 51. Mich. 7 6. Luc. 10 16. ⸬ The reward for harbouring helping any blessed iust person suffering for his iustice and conscience Mar. 9 41. Peters Primacie Beza in Annot. noui Test 155â— Bishops blessing * Aug. de ciuit li. 22 c. 8. Leo Imp. i vit S. Chrys Socrat. li. â— c. 14.
4. The protestaÌ„ts fleshly estimation of mariage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacramentum Col. 3 20 Exo. 20 12 Deu. 5 16. Col. 3 22 Tit. 2 9. 1 Pet. 2 8. c God leaueth no good worke vnrewarded b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 10 17. The Epistle vpon the 21 Sunday after Pentecost c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2 2 ⸬ If maÌ„ could not be truely iust or haue iustice in him self hovv could he be clothed vvith iustice Es 59 17. 1. Thes 5 8 ⸬ S. Augustine noteth in sundrie places vpoÌ„ this same text that faith without charitie serueth not to saluation li. 50. ho. 7. Eph. 3. Phil. 1. v. 12. 23. 26. Phil. 2. v. 23. 24. 17. The Epistle vpon the 22 Sunday after Pentecost ` more necessarie Eph. 4 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest proofe and euidence c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ` doe heare Bishops and Priests alwais distinct functions * See Annot Tit. 1. v. 5. Ro. 12 10. The Epistle vpon Palme Sunday And vpon Holy Roode day Mai. 3. 1 Cor. 10 24. The Epistle vpon Holy Roode day Septemb. 14. And in a Votiue Masse of the Holy Crosse Heb. 2 9 Es 45 14. Ro. 14 11. ⸬ Such as haue by their preaching gained any to Christ shal ioy and glorie therein excedingly at the day of our Lord. ⸬ Pastors ought to be so zelous of the saluation of their flocke that vvith S. Paul they should offer them selues to death for the same ⸬ Many forsake their teachers vvhen they see them in bandes and prison for their faith because most meÌ„ preferre the vvorld before Christs glorie Caluins blasphemie agaiÌ„st Christs owne merites The Protestants vvill haue no reuerence done at the name of IESVS Hovv Catholikes honour the name of IESVS and other things pertaining to him Vaine securitie of saluatioÌ„ S. Augustine ansvvereth the obiectioÌ„ against free vvil Martyrdom c By allusioÌ„ of vvords he calleth the carnal ChristiaÌ„ Iews that yet boasted in the circuÌ„cision of the flesh concisioÌ„ him self the rest that circuÌ„cided their hart and senses spiritually the true circumcision S. Chrys Theophylact. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 11 22. Act. 23 6. The Epistle for a Confessor that is not a Bishop ⸬ If S. Paul ceased not to labour still as though he vvere not sure to come to the marke vvithout continual endeuour vvhat securitie may vve poore sinners haue of Heretikes persuasions promises of securitie and saluation by onely faith c ad brauium ` vvil reueale a The Epistle vpon the 23 Sunday after Pentecost And for S. ClemeÌ„t Nouemb. 23. ⸬ It is a goodly thing vvhen the Pastor may so say to his flocke Neither is it any derogatioÌ„ to Christ that the people should imitate their Apostles life doctrine other holy men S. Augustine S. Benedict S. Dominike S. Francis Ro. 16 17. The obiection against inherent iustice ansvvered Magdeburg cent 1. li 2 c. 4. pag. 222. Double perfection here and in the life to come The heretikes folish defense of their dissensions and diuisions among them selues The difference betvvene the disagreing of auncient fathers or other Catholikes the Heretikes dissensions among them selues The spiteful vvritings of Heretikes one Secte against an other A notable place of S. Augustine ` Euodia ⸬ This Clement vvas aftervvard the 4 Pope of Rome from S. Peter as S. Hierom vvriteth according to the coÌ„mon supputation b The Epistle vpon the 3 Sunday in Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This reflorishing is the reuiuing of their old liberalitie vvhich for a time had been slacke dead S. Chrys ⸬ He counteth it not mere almes or a free gift that the people bestoweth on their Pastors or preachers but a certaine mutual traffike as it vvere and enterchange the one giuing spiritual the other reÌ„dering teÌ„poral things for the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The revvard of preachers Suspitious translation S. Chrys Theodore Occum Theophyl S. Paul had no vvife Almes giuen religiously ⸬ He sheweth that the Churche and Christes Gospel should daily grovv and be spred at length through the whole world which can not stand vvith the heretikes opinion of the decay thereof so quickly after Christes time nor â—gree by any meanes to their obscure Conuenticles See S. Augustine ep 80. in fine b The Epistle vpon the 24 Sunday after Pentecost c So S. Ambr. the Gr. Doctors or thus vvorthily pleasing God c. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Many things requisite and diuers things acceptable to God beside faith ⸬ We are not onely by acceptation or imputation partakers of Christes benefites but are by his grace made worthie thereof and deserue our saluation condignely Hebr. 1 3 Io. 1 3. There is no want in Christes passions vvhich he suffred in him self as head but there is vvant in those passions of Christ vvhich he daily suffereth in his body the Church and the members thereof Ro. 8 〈◊〉 〈◊〉 sâ—r 19. de pasâ—â— How Christs merites are applied to vs vvithout any iniurie to his death The vvorkes of one may satisfie for an other 2. Cor. 1 â— Ro. 9 3. Phil. 2. 2 Tim. 4. Iob â— The ground of IndulgeÌ„ces or pardons ⸬ Heretikes do most commonly deceiue the people with eloqueÌ„ce namely such as haue it by the gift of nature as the Heretikes of al ages had lightly al seditious persoâ—s vvhich dravv the vulgar sort to sedition by the allurement of their tongue Nothing saith S. Hierom. ep 2. ad Nepotian is so easie as vvith volubilitie of tongue to deceiue the vnlearned multitude which whatsoeuer it vnderstandeth not doth the more admire and wonder at the same The Apostle here calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuasible speache ` in it Eph. 2 1. ` by decrees c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b That is wilful or selfwilled in voluntarie religioÌ„ for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof commeth the word folowing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SuperstitioÌ„ v. 23. See Annot. v. 2â— c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is taking subministration of spiritual life and nourishment by grace from Christ the head c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophie and other humane sciences hovv profitable or hurtful to the Church of God The Protestants abuse Philosophie against the B. Sacrament Schoole learning Aug. ep 59. ad Paulinum in solut 7. quast Scriptures abused by the Protestants against Christian fasting holydaies S. Paules place coÌ„cerning religion of Angels explicated and that the Protestants vvickedly abuse it against the due honour inuocation of Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 1. Heretical translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture abused against the Churches fastes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hypocrâ—â—â—cal abstineÌ„ce of old Heretikes maketh nothiÌ„g against true and sincere fasting but coÌ„mendeth it 1 Cor. 9 27. 2 Cor. 11 27. The Epistle vpon Easter â—ue Eph. 5 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4 22.
ofteÌ„ namely in the sacrifice of the altar The sacrifice of the altar that on the Crosse both one The fathers call it the vnblouddy sacrifice of the altar Comment in 9 Hebr. Caluins contâ—Ì„pt of the fathers Leu. 16 14. Ps 39 7. c For sinne is the proper name of a certaine sacrifice called in Hebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as â—olocaust is an other kinde See the Annot. 2. Cor. 5. v. 2â— Ps 109. Cor. 15 25. Hier. 31 33 34. Heb. 8 8. ⸬ This is partly fulfilled in by the grace of the new testament but it shal be perfectly accomplished in heauen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c To dedicat is to be authour beginner of a thing The Protestants traÌ„slate he hath prepared for their heresie that Christ vvas not the first maÌ„ that entered into heauen Heb. 6 4 Deu. 19. 15. Mat. 18 16. to 8 17. ⸬ Heresie and Apostasie from the Catholike faith punishable by death Deu. 32 35. Rom. 12 19. Ps 134 14. The Epistle for many Martyrs c Good vvorkes make great coÌ„fidence of saluation haue great revvard Abaâ— 2 3. Ro. â—1 17. Gal. 3 12. The old sacrifices obscurely shadovved but the sacrifice of the altar most plainely reprosenteth the sacrifice on the Crosse The Ievves sacrifices vvere not absolute IndependeÌ„t because they vvere often repeated The Apostle proueth by the often repeating of the Ievves sacrifices not that they vvere none but that they vvere not absolute sufficient The old sacrifices remitted not sinnes but vvere only signes therof God refuseth the Iewes sacrifices not al sacrifice That Christ should haue a body vvas necessarie for his Priesthod and sacrifice The body of Christ is the sacrifice of the alter Ps 39. The Ievves sacrifices refused not al sacrifice We must often note that the Apostles speache of many Priests and often sacrificing concerneth only the Iewes Priests and sacrifices not the Priests and sacrifice of the new Testament The Caluinists arguments against Christs body often offered and in many places ansvvered by the fathers long a goe in 10 cap. Hebr. ibidem The general redemption vpon the Crosse is particularly applied in the sacrifice of the altar Primas leâ—â— citate * ho. 17 in ep ad Heb. Councels and fathers When the Apostle seemeth to say there is no remission or oblation for sinne he alvvaies meaneth that ful remission by Baptisme The Caluinists heresie against remission of sinnes Al sinnes may be remitted by penaÌ„ce but not so fully as by Baptisme Perilous reading of the Scriptures 2 Pet. 3. Contempt of Christs bloud in the SacrameÌ„t Luc. 22. Penance Mercie to the emprisoned for religion Losse of goods for religion Faith is the coÌ„fort of the afflicted ⸬ By this vvord substaÌ„ce is meant that faith is the ground of our hope c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1 13 Gen. 4 4 Mat. 23 35. ⸬ Here it appeareth that Henoch yet liueth and is not dead against the Caluinists See the annot Apocal. chap. 11. Gen. 5 24. Eccl. 44 16. ⸬ Vve must beleeue that God vvill reward all our good workes for he is a rewarder of true iustice not an accepter or imputer of that that is not Gen. 6 13. Eccl. 44 17. Gen. 12 4. 13 1. Gen. 17 19. 18 10. 21 2. Eccl. 44 22. Gen. 22 9. Gen. 21 12. Rom. 9 7. c That is in figure and mysteriâ— of Christ dead aliue againe Gen. 27 27 36. Gen. 48 15. Gen. 47 31. Gen. 50 24 25. ⸬ The translation of Relikes or Saincts bodies the due regard and honour vve ought to haue to the same are proued hereby Exo. 2 2. Exo. 1 16. Exo. 2 11 ⸬ The Protestants that deny vve may or ought to doe good in respect or for revvard in heauen are hereby coÌ„futed Exo. 12 37. Gen. 14 22. Ios 6 10 Ios 6 23 25. 2 3. The Epistle for many Martyrs Not only or a special faith Faith is of things not seen as in the B. Sacrament Nothing profitable or meritorious with out faith The citatioÌ„s the nevv Testament not only according to the Hebrue but to the SeptuagiÌ„ta Gen. 47. v. 31. * Aug. de ciu Dei li. â—5 c. 14. The vulgar latin translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rod. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bed Adoration of creatures and namely of holy things * Ios 7 6. * Oceum in collect * 3 Reg. 11 12. Corrupt translation against Dulia Not faith onely Iaâ— 2. Li. 4 Stro. pag. 240. No vvorkes of the Patriarkes or any other profitable but by their faith in Christ Which is alvvaies the Apostles meaning in coÌ„mending faith The Patriarkes and other iust not in heauen before Christ Col. 3. 8. 1 Pet. 2 1. Prou. 3 11. Apoc. 3 19. Rom. 12 18. ⸬ That vve be not good there is no lacke on Gods part vvho offereth his grace to vs but the defect is in our selues that are not ansvverable to Gods calling of vs and grace tovvards vs. c Such as forsake their saluation and religion to saue their lands and goods are like Esau Gen. 25 33. Gen. 27 38. Exo. 19. 20. ` â—kindled or burning Exo. 19 12. ⸬ The faithful are made fellovves of Angels of al the perfect soules departed since the beginning of the vvorld and of Christ him self c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4 10. Ag. 2 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 4 24. Temporal punishment after remissioÌ„ of sinnes either here or in â—urgatorie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 10. 1 Pet. 4. Gen. 18 3. 19 2. 3. Deu. 31. Ios 1. Psal 55 12. 117 6. The epistle for a Confessor that is a Bishop ⸬ Nevv diuers changeable strange doctrines to be auoided for such be hereticall Against vvhich the best remedie or preseruatiue is alvvaies to looke backe to our first Apostles the holy fathers doctrine Leu. 16 27. Ose 14 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is make you perfect and absolute in al goodnes c aptet vos Hospitalitie Angels harboâ—red Hovv mariage is honorable in al if the Apostle did so say as he doth not * 1 Cor. 7. v. 38. One short place manifoldly corrupted by the Protestants They restraiÌ„e the sense to their Heretical fansie 1 Pet. 3. 1 Thes 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Eng. Bib. 1577. * Oâ—cum in Collect. * Beza in no. Test Groecolat an 1565. Vve must haue regard to the faith doctrine of the fathers Memories and feastes of SaiÌ„cts Iudaical abstinence from meates Material altars for the sacrifice of christs body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sacrifice of the altar is the principal host of praise and thankes giuing therfore called Eucharistia The Protestants auoid the vvord merite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good vvorkes meritorious The Apostle doth inculcate obedience to the Priests and Bishops of Gods Church No person exempted from this obedieÌ„ce in matters of religion