vvould not by paper and inke for I hope that I shal be vvith you and speake mouth to mouth that your ioy may be ful ✠verse 13 The children of thy sister electe salute thee ANNOT. 6. From the beginning This is the rule of a Christian Catholike man to vvalke in that faith and vvorship of God vvhich he hath receiued from the beginning Vvhich is that vvhich vve novv call according to the Scriptures the tradition of the Apostles that vvhich is come to vs from man to man from Bishop to Bishop and so from the Apostles So shal a faithful man auoid seducers that rise vp in euery age teaching nevv doctrine 10. This doctrine The Apostles and true Pastors their lavvful successors and the Church of God in holy Councel vse to set dovvne the true doctrine in those pointes vvhich Heretikes call into controuersie Vvhich being once done and declared to the faithful they neede no other marke or description to knovv an Heretike or false teacher by but that he commeth vvith an other doctrine then that vvhich is set dovvne to them Neither can the Heretikes shift them selues as novv a daies they vvould doe saying ô let vs first be proueds Heretikes by the Scriptures let them define an Heretike No this is not the Apostles rule Many a good honest shepheard knovveth a vvoolfe that can nor define him but the Apostle saith If he bring not this set doctrine he is a seducer So holy Church saith novv Christ is really in the B. Sacrament vnder forme of bread and vvine c. If therfore he bring not this doctrine he is a seducer and an Heretike and vve must auoide him vvhether in his ovvne definitions and censures he seeme to him self an Heretike or no. 10. Receiue him not Though in such times and places vvhere the communitie or most part be infected necessitie often forceth the faithful to conuerse vvith such in vvorldly affaires to salute them to eate and speake vvith them and the Church by decree of Councel for the more quietnes of timorous consciences prouideth that they incurre not excommunication or other censures for communicating in vvorldly affaires vvith any in this kinde except they be by name excommunicated or declared to be Heretikes yet euen in vvordly coonuersatioÌ„ and secular actes of our life vve must auoid them as much as vve may because their familiaritie is many vvaies contagious and nolsome to good men namely to the simple but in matter of religion in praying reading their bookes hearing their sermons presence at their seruice partaking of their Sacraments and al other communicating vvith them in spiritual things It is a great damnable sinne to deale vvith them 10. Nor say God saue you S. Iohn 〈…〉 anotable storie of this holy Apostle touching to is point out of S. Polycarpus vvhich is this There be some saith he that haue heard Polycarpe say that vvhen Iohn the disciple of our Lord vvas going to Ephesus into a bath to vvash him self and savv Corinthus the Heretikes vvithin the same he so denly skipt out saying that he feared lest the bath should fall because Corinthus the enemie of truth vvas vvithin So saith he of S. Iohn and addeth also a like vvorthie example of S. Polycarpe him self vvho on a time meeting Marcion the Heretike and the said Marcion calling vpon him and asking him vvhether he knew him not Yes quoth Polycarpe I knovv thee for Satans sound and heire So great feare saith S. Irernaeus had the Apostles and their disciples to communicate in vvord onely vvith such as vvere adulterers or corrupters of the truth as S. Paul also uvarned vvhen he said A man that is an Heretike after the first and second admonition auoid So far Irenaeus If then to speake vvith them or salute them is so earnestly to be auoided according to this Apostles example doctrines vvhat a sinne is it to flatter them to serue them to marie vvith them and so forth THE THIRD EPISTLE OF IOHN THE APOSTLE He commendeth Gaiues for continuing in the truth and for susteining or succouring true preachers 9 noting Diotrepes for the contrarie and praising Demétrius verse 1 THE Seniour to Gaius the deerest whom I loue in truth ✠verse 2 My deerest concerning al thinges I make my praier that thou proceede prosperously and fare vvel as thy soule doth prosperously ✠verse 3 I vvas exceding glad vvhen the brethren came and gaue testimonie to thy truth euen as thou vvalkest in truth ✠verse 4 Greater thanke ' haue I not of them then that I may heare my children do vvalke in truth ✠verse 5 My deerest thou doest faithfully vvhatsoeuer thou vvorkest on the brethren and that vpon strangers ✠verse 6 they haue rendred testimonie to thy charitie in the sight of the Church vvhoÌ„ thou shalt doe vvel bringing on their vvay in maner vvorthie of God ✠verse 7 For for his name did they depart taking nothing of the Gentiles ✠verse 8 Vve therfore ought to receiue such that vve may be coadiutors of the truth ✠verse 9 I had vvritten perhaps to the Church but he that loueth to beare primacie among them Diótrepes doth not receiue vs. ✠verse 10 For this cause if I come I vvil aduertise his vvorkes vvhich he doeth vvith malicious vvordes chatting against vs. and as though these thinges suffise him not neither him self doth receiue the brethren and them that do receiue he prohibiteth and casteth out of the Church ✠verse 11 My deerest do not imitate euil but that vvhich is good He that doeth vvel is of God he that doeth il hath not seen God ✠verse 12 To Demetrius testimonie is giuen of al and of the truth it self yea and vve giue testimonie and thou knovvest that our testimonie is true ✠verse 13 I had many thinges to vvrite vnto thee but I vvould not by inke and penne vvrite to thee ✠verse 14 But I hope forthvvith to see thee and vve vvil speake mouth to mouth Peace be to thee The freendes salute thee Salute the freendes by name THE ARGVMENT OF THE EPISTLE OF S. IVDE IN the Gospel these are called Fratres Iesu the brethren of Iesus Iames and Ioseph and Simon and Iude. Their father is called Alphaâ—us vvhere Iames is termed Iames of Alphaeus aâ—d their mother Maria Iacobi minoris Marie the mother of Iames the yonger and of Ioseph Vvhich Marie in an other place being called Maria Cleophae vve perceiue their father vvas named both Alphaeus and also Cleophas And that this Cleophas vvas brother to Ioseph our Ladies husband Hegesippus telleth vs. Therfore because Ioseph vvas called the father of Christ his brothers children vvere called the brethren that is according to the custom of the scripture also the kinsmen of our Lord and not because they vvere the children of Ioseph him self by an other vvife much lesse as Heluidius the heretike did blaspheme by our
sending to thrust and intrude him self into an other mans charge ⸬ A proper terme for Heretikes that shape theÌ„ selues into the habit of true teachers specially by often allegation and commentatioÌ„ of the Scriptures Reade the notable admonition of the auncient vvriter Vincentius Livinensis in his golden booke Against the Prophane neuelties of al heresies The Epistle vpon the Sunday of Seâ—agesme Phil. 3 5. Dou. 25 3. Act. 16 23. 14 18. 27 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom and Theophylacte interpret it of daily conspiracie against him others of multitude of cares instaÌ„t vrgeÌ„t vpoÌ„ him c non vror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9 24. As Eue by the Serpent so the people are seduced by Heretikes Heretikes sometime eloquent Knovvledge better then gay wordes Yong orators among heretikes preferred before the auÌ„cient Doctors ⸬ By this vve may proue that it is neither impossible incredible nor vndecent that is reported by the auncient fathers of some that haue been rauished or rapt whether in body or out of body God knovveth brought to see the state of the next life as vvel of the saued as damned ` Againe ⸬ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vvhich S. Augustine saith ep 108 is spoken here of doing great penance for heinous sinnes as Pâ—niâ—â—ntes did in the primitiue Church So that it is not onely to repent or to amend their liues as the Protestants translate it VisioÌ„s haue no credite with heretikes â— Machâ— 15 11. The Apostles some greater then other we must sticke to the faith first 〈◊〉 â—anted by miracles Deu. 19 15. ` shal knovv c Ecclesistical power to punish offenders by the ceÌ„sures of the Church The Epistle in a â—otiâ—e Masse of the B. Trinitie c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 16 16. 1. Co. 16 20. Vve may knovv that we haue faith but not that vve are in grace ⸬ New Gospellers that peruert corrupt or alter the one onely true and first deliuered Gospel are to be auoided See S. Augustine Cont. Faustum li. 32. c. 27. c The Epistle vpon the Commemoration of S. Paul Iun. 30. Act. 9 1. ⸬ S. Iames was called our Lordes brother after the hebrew phrase of the Iewes by vvhich neere kinsmen are called brethreÌ„ for they were not brethren in deede but rather susters children S. Paul sent to preache by ordinarie impositioÌ„ of haÌ„des No shevv of learning or vertue must moue vs from the faith Preaching coÌ„trarie to the saith receiued is forbidden not other preaching Traâ—t 98 in Ioan. The Gospel is not onely in the written word of scripture but in vnwritten tradition also After-preaching ouersowing of nouelties â—rgueth false doctrine The Apostles curse vpon al that teache nevv doctrine and dravv men from the Cath. Church Li. cont proph haer nouit * Aug. ep 165. Zeale against heretikes B. Paul doth visite S. Peter of honour and reuerence tovvard him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deu. 10 17. c See the marginal Annotation Rom. 2. v. 25. c That is in presence before them al as â—eza him self expoundeth it Yet the English Bezites to the more disgracing of S. Peter translate to his face No. Test an 1580. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 3 19. 20. ⸬ By this and by the discourse of this whole epistle you may perceiue that when iustification is attributed to faith the vvorkes of Charitie be not excluded but the vvorkes of Moyses law that is the ceremonies sacrifices and sacrameÌ„ts thereof principally and consequently al workes done merely by nature and free wil without the faith grace spirit aide of Christ S. Paul conferreth vvith S. Peter and the rest for trial of his doctrine The heretikes submit their doctrine to no trial of Bishops or CouÌ„cel The approbation of S. Paules doctrine by Peter the rest vvas very requisite No absurditie that the Scriptures be approued by the Churches testimonie The Church maketh not Canonical Scripture but declareth that it is so The Scripture Church coÌ„pared together for antiquitie authoritie c. The Scriptures alvvaies true in them selues are so knovven to be by the Church The Apostles commissioÌ„ general through the vvorld yet peculiar to certaine prouinces Iewes and Gentiles specially committed to the two principal Apostles Mat. 15. Ro. 15. Neither Peter only of the Ievves nor Paul Apostle of the GeÌ„tiles only Act. 10. 15. v. 7. Calu. li. 4. v. 6. nu 15. Iustit Caluins folish reason that Peter vvas not B. of Rome his derogacioÌ„ from Peters Apostleship The Church founded at Rome by S. Peter and S. â—aul Al Catholike preachers and Pastors must communicate vvith Peter his successors The heretikes ridiculous argumeÌ„t against Peters preeminence The heretikes malitiously derogate from S. Peter Paules reprehension of Peter teacheth vs the zeale of the one and humilitie of the other It proueth nothing agaist Peters superioritie that he vvas reprehended The superior may be reprehende or admonished of the inferior Heretikes reprehension of Catholike Bishops in rather railing S. Peters errour vvas not in faith but in conuersation or behauiour Luc. 22 32. * See S. Chrysost Theophyl c. ⸬ For any people or person to forsake the faith of their first Apostles Conuersion at the voice of a few nouellaries seemeth to wise men a very bewitching sensles brutishnes Such is the case of our poore couÌ„trie Germanie and others Gen. 15 6. Ro. 4. 3. ⸬ This faith whereby Abraham was iustified and his children the Gen. iâ—s beleeuing in Christ implieth al Christian vertues of which the first is faith the grouÌ„d foundation of al the rest and therfore here and els where often named of the Apostle Gen. â—â— 3. Deu. 27 26. Abac. 2. Ro. 1. Leu. 18. Deu. 21. The Epistle vpoÌ„ the 13 SuÌ„day after Pentecost Gen. 22 18. Ro. 3 9. 11 32. Notwithstanding venial sinnes men are truely iust and may keepe the coÌ„maundements Iac. 2. Not only faith Baptisme giueth grace and iustification not faith only The Epistle vpon Twelfth eue ⸬ That is the rudiments of religioÌ„ wherin the carnal Iewes vvere trained vp or the corporal creatures wherein their manifold sacrifices sacraments and rites did consist Ro. 8 15. ⸬ So ought al Catholike people receiue their teachers in religion vvith al duetie loue reuerence The Epistle vpon the 4 SuÌ„day in Lent Gen. 16 15. 21 2. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 54 1. Ro. 9 8. ⸬ This mutual persecution is a figure also of the Church iustly persecuting Heretikes contrarivvise of Heretikes vvhich be the childreÌ„ of the bondvvoman vniustly persecuting the Catholike Church Aug. ep 48. Gen. 21 10. External vvorship of God by vse of creatures necessarie hovv the Heathen Ievves Christians differ in the same The vse of external elemeÌ„ts in the Sacraments Our Sacraments fevv easie in respect of the Ievves S. Augustine falsely alleaged of the Heretikes for tvvo Sacraments only ep 118. c. 1. in ps 103. coÌ„c 1 The other
9 to many other good actions 17 and specially to louing of their enemies verse 1 I BESECH you therfore brethren by the mercie of God * that you exhibite your bodies ″ a liuing host holy pleasing God your reasonable seruice ✠verse 2 And be not conformed to this vvorld but be reformed in the newnes of your minde * that you may proue vvhat the good and acceptable and perfect vvil of God is ✠verse 3 for I say by the grace that is giuen me to al that are among you not to be more vvise then behoueth to be vvise but to be vvise vnto sobrietie * to euery one as God hath deuided the measure of faith ✠verse 4 For as in one body vve haue many members but al the members haue not one action ✠verse 5 so vve being many are one body in Christ eche one an others members ⊢ ✠verse 6 And hauing giftes according to the grace that is giuen vs differēt either prophecie ″ according to the rule of faith ✠verse 7 or ministerie in ministring or he that teacheth in doctrine ✠verse 8 he that exhorteth in exhorting he that giueth in simplicitie he that ruleth in carefulnes he that shevveth mercie in cheerefulnes ✠verse 9 Loue vvithout simulation Hating euil cleauing to good ✠verse 10 Louing the charitie of the brotherhod one toward an other Vvith honour preuenting one an other ✠verse 11 In carefulnes not slouthful In spirit feruent Seruing our Lord. ✠verse 12 Reioycing in hope Patient in tribulation Instant in praier ✠verse 13 Communicating to the necessities ' of the sainctes Pursuing hospitalitie ✠verse 14 Blesse them that persecute you blesse and curse not ✠verse 15 To reioyce vvith them that reioyce to vveepe vvith them that vveepe ✠verse 16 Being of one minde one tovvard an other Not minding high things but cōsenting to the humble ⊢ Be not vvise in your ovvne conceite ✠verse 17 To no man rendring euil for euil Prouiding good things not only before God but also before al men ✠verse 18 If it may be as much as is in you hauing peace vvith al men ✠verse 19 Not reuenging your selues my deerest but giue place vnto vvrath for it is vvritten Reuenge to me I vvil revvard saith our Lord. ✠verse 20 but if thine enemie hunger giue him meate if he thirst giue him drinke for doing this thou shalt heape coales of fire vpon his head ✠verse 21 Be not ouercome of euil but ouercome in good the euil ⊢ ANNOTATIONS CHAP. XII 1. A liuing host Lest men should thinke by the former discourse of Gods eternal predestination that no reward were to be had of good life and workes the Apostle now earnestly recommendeth to them holinesse of life 1. A liuing host Man maketh his body a sacrifice to God by giuing it to suffer for him by chastising it vvith fasting vvatching and such like and by occupying it in workes of charitie and vertue to Gods honour whereby appeareth how acceptable these workes are to God and grateful in his sight being compared to a sacrifice which is an high seruice done to him 6. According to the rule of faith By this and many places of holy write we may gather that the Apostles by the holy Ghost before they were sundered into diuers Nations set downe among them selues a certaine Rule and forme of faith and doctrine conteining not onely the Articles of the Crede but al other principles groundes and the whole platforme of al the Christian religion Which Rule was before any of the bookes of the new Testment were written before the faith was preached among the Gentiles by vvhich not onely euery other inseriout teachers doctrine was tried but al the Apostles and Euangelistes preaching vvriting interpreting which is here called prophecying were of gods Church appointed and admitted or disproued and reiected This forme by mouth and not by Scripture euery Apostle deliuered to the countrie by them conuerted For keeping of this forme the Apostle before praised the Romanes and afterward earnestly warneth them by no man 〈◊〉 speache to be drawen from the same This he commendeth to Timothee calling it his 〈◊〉 For not holding this fast and sure he blameth the Galatians further also denouncing to him self or an Angel that should write teach or expound against that which they first receiued 〈…〉 and commanding alwaies to bevvare of them that taught otherwise For feare of missing this line of truth him self notwithstanding he had the Holy Ghost yet lest he might haue preached in vaine and lost his labour he went to conferre with Peter and the rest for tho fast keeping of this Rule of truth the Apostles held Councels and their successors by their example For the holding of this Rule and by the measure thereof were al the holy Scriptures written for and by the same al the glorious doctors haue made their sermons commendries and interpretations Gods vvork al vvritings and interpretatiōs no otherwise admitted nor deemed to be of God but as they be agreable to this Rule And this is the sure Analogies 〈◊〉 measure of faith set downe and commended to vs euery where for the Apostles tradition and not the phantastical rule or square that euery Sectmaister pretendeth to gather out of the Scriptures falsely vnderstood and wrested to his purpose by which they iudge of doctor Scripture Church and al. Arîus had by that meanes a rule of his owne Luther had his false weightes and Caluin his owne also According to which seueral measure of euery Sect they haue their expositions of Gods word and in England as in other infected Countries they kept of lare an apish imitation of this prophecying which S. Paul here and in other places speaketh of and which was an exercise in the primitiue Church measured not by euery mans peculiar spirit but by the former Rule of faith first set downe by the Apostles And therfore al this new phantastical Prophecying al other preaching in Caluins schoole is iustly by this note of the Apostle condemned for that it is not according to but quite against the Rule of faith CHAP. XIII To yeld obedience and al other duties vnto Potestats 8 to loue their neighbour vvhich is the fulfilling of the Lavv 11 and specially to consider that novv being the time of grace vve must doe nothing that may not beseeme day light verse 1 LET ″ euery soul be subiect to higher powers for there is ″ no povver but of God And those that are of God are ordeined ✠verse 2 Therfore he that resisteth the povver resisteth the ordinance of God And ″ they that resist purchase to them selues damnatiō ✠verse 3 for princes are no feare to the good worke but to the euil But wilt thou not feare the povver Doe good and thou shalt haue praise of the same ✠verse 4
be absent in body yet in spirit I am vvith you reioycing seeing your order the constancie of that your faith which is in Christ ✠verse 6 Therfore as you haue receiued IESVS Christ our Lord vvalke in him ✠verse 7 rooted and built in him and confirmed in the faith as also you haue learned abounding in him ' in thankesgiuing ✠verse 8 Bevvare lest any man deceiue you â— by philosophie and vaine fallacie according to the tradition of men according to the elements of the vvorld and not according to Christ ✠verse 9 For in him dvvelleth al the fulnesse of the Godhead corporally ✠verse 10 and you are in him replenished vvho is the head in al Principalitie and Povver ✠verse 11 in vvhom al you are circumcised vvith circumcision not made by hand in spoiling of the body of the flesh in the circumcision of Christ ✠verse 12 buried vvith him in Baptisme in vvhoÌ„ also you are risen againe by the faith of the operation of God vvho raised him vp from the dead ✠verse 13 And you * vvhen you vvere dead in the offenses and the prepuce of your flesh did he quicken together vvith him pardoning you al offenses ✠verse 14 vvyping out the hand vvriting of decree ' that vvas against vs vvhich vvas contrarie to vs and the same he hath taken out of the vvay fastening it to the crosse ✠verse 15 and spoiling the Principalities and Potestats hath ledde them confidently in open shevv triumphing them in him self ✠verse 16 Let no man therfore iudge you ″ in meate or in drinke or in part of a festiual day or of the Nevv-moone or of Sabboths ✠verse 17 vvhich are a shadovv of things to come but the body Christs ✠verse 18 Let no man seduce you vvilling in the humilitie and â— religion of Angels vvalking in the things vvhich he hath not seen in vaine puffed vp by the sense of his flesh ✠verse 19 and â— not holding the head vvhereof the vvhole body by ioyntes and bandes being serued compacted grovveth to the increase of God ✠verse 20 If then you be dead vvith Christ from the elements of this vvorld â— vvhy do you yet decree as liuing in the vvorld ✠verse 21 Touch not tast not 〈◊〉 not ✠verse 22 which things are al vnto destruction by the very vse according to the precepts and doctrines of men ✠verse 23 vvhich are in deede â— hauing a shevv of vvisedom in superstition and humilitie and not to spare the body not in any honour to the filling of the flesh ANNOTATIONS CHAP. II. 8. By Philosophie Philosophie and al humane science so long as they be subiect and obedient to Christ as they be in the Schooles of Christian Catholike men be not forbidden but are greatly commended and be very profitable in the Church of God Othervvise vvhere secular learning is made the rule of religion and commaundeth â—aith there it is pernicious and the cause of al heresiâ— and infidelitie for the vvhich S. Hierom and before him Tertullan call Philosophers the Patriarkes of Heretikes and declare that al the old heresies rose onely by to much admiring of prophane Philosophie Hierâ— ad Câ—esiph cont 〈◊〉 c. 1. Tertul. de praser cont Hermeg. cont Marcio li. 5. And so do these nevv sectes no doubt in many things for other arguments haue they none against the presence of Christ in the B. Sacrament but such as they borovv of Aristotle and his like concerning quantitie accidents place position dimensions senses sight tast and other straites of reason to vvhich they bring Christes mysteries Al Philosophical arguments therfore against any article of our faith be here condemned as deceitful and are called also here the tradition of men and the elements of the vvorld The better to resist vvhich fallacies and traditions of Heathen men the School learning is necessarie vvhich keepeth Philosophie in avve and order of faith and vseth the same to vvithstand the Philosophical and sophistical deceites of the Heretikes and Heathen So the great Philosophers S. Denys S. Augustine Clemens Alexandrinus Iustine Lactantius and the rest vsed the same to the great honour of God and benefite of the Church So came S. Cyprian S. Ambrose S. Hierom and the Greeke fathers furnished vvith al secular learning vnto the studie of Diuinitie vvherof see S. Hierom ep 84 ad Magnum Oraetorem 16. In meate The Protestants vvilfully or ignorantly applie al these kindes of forbearing meates to the Christian fastes but it is by the circunstance of the text plaine at S Augustine also teacheth that the Iudaical obseruation and distinction of certaine cleane and vncleane meates is forbidden to the Colossians vvho vvere in danger to be seduced by certaine Ievves vnder pretence of holines to keepe the Lavv touching meates and festiuities and other like vvhich the Apostle shevveth vvere onely shadovves of things to come vvhich things are come and therfore the said shadovves to cease Vvhere he nameth the Sabboths and feastes of the nevv moone that no man neede to doubt but that he speaketh onely of the Ievvish daies and kindes of fastes and feastes and not of Christian holidaies or fasting daies at all 18. Religion of Angels By the like false application of this text as of the other before the Heretikes abuse it against the inuncation or honour of Angels vsed in the Catholike Church vvhere the Apostle noteth the vvicked doctrine of Simon Magus and others See S. Chrys ho. 7 in hunâ— locum and Epiph. har 21. vvho taught Angels to be our mediators and not Christ non tenens caput not holding the head as the Apostle here speaketh prescribed sacrifices to be offered vnto them meaning indifferently as vvel the il Angels as the good Vvhich doctrine the said Heretike had of Plato vvho taught that spirites vvhich he calleth damones vvere to be honoured as mediators next to God Against vvhich S. Augustine disputeth li. 8. 9. 10 de ciuit as the condemneth also the same vndue vvorship li. 10 Confess cap. 42. S. Hierom q. 10 ad Algasiam expoundeth this also of il spirites or diuels vvhom he proueth out of S. Steuens sermon Act. 7 that the Ievves did vvorship auouching that they serue them still so many of them and so often as they obserue the Lavv. Of vvhich idolatrie also to Angels Theodorete speaketh vpon this place declaring that the Ievves defended their superstition tovvardes Angels by that that the Lavv vvas giuen by them deceitfully at once inducing the ColossiaÌ„s both to keepe the lavv to honouring of the Angels as the giuers of the same Vvhereby diuers of the faithful vvere so seduced that they forsooke Christ and his Church and seruice and committed idolatrie to the said Angels Against vvhich abominations the Councel of Laodicia Cap. 35 tooke order accursing all that forsooke our Sauiour and committed idolatrie to Angels and contemning
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.
10 c. 23. Tradition caused him to beleeue that the baptized of heretikes should not be rebaptized notvvithstanding S. Cyprians authoritie and the manifold scriptures alleaged by him though they seemed neuer so pregnant De bap li. 2. c. 7. By tradition onely he and others condemned Heluidius the heretike for denying the perpetual virginitie of our Lady And vvithout this be the Scriptures neuer so plaine no Arian no Macedonian no Eutychian no Pelagian no Zuinglian vvil yeld We must vse tradition saith S. Epiphanius â—har 61 Apostolicorum For the Scripture hath not al things and therfore the Apostles deliuered certaine things in vvriting certaine by tradition and for that he alleageth this place also of S. Paul And againe haer 55. Melchised There be boundes set dovvne for the foundation and building vp of our faith the tradition of the Apostles and holy Scriptures and succession of doctrine so that truth is euery vvay â—insed S. Irenaeus li. 3. c. 4. hath one notable chapter that in al questions vve must haue recourse to the traditions of the Apostles teaching vs vvithal that the vvay to trie an Apostolical tradition and to bring it to the fountaine is by the Apostolike succession of Bishops but specially of the Apostolike See of Rome declaring in the same place that there be many barbarous people simple for learning but for constancie in their faith most vvise vvhich neuer had Scriptures but learned onely by tradition Tertullian li. de corona militis nu â— reckeneth vp a great number of Christian obseruations or customs as S. Cyprian in many places doth in maner the same vvhereof in fine he concludeth Of such and such if thou require the rule of Scriptures thou shalt finde none Tradition shal be alleaged the author custom the confirmer and faith the obseruer Origen also of this matter vvriteth in plaine termes that there be many thinges done in the Church vvhich he there nameth vvhereof there is no easier reason to be giuen then tradition from Christ and the Apostles ho. 5. in Numer S. Dionysius Areopagita referreth the praying and oblation for the dead in the Liturgie or Masse to an Apostolical tradition in fine Eâ— Hierarch c. 7. parte 3. So doth Tertullian De coron militit S. Augustine De â—ura pro mortuis c. 1. S. Chrysostom ho. 3. in ep ad Philip. in Moral S. Damascene Sâ—r. de defunctis in initio Vve might adde to al this that the Scriptures them selues euen al the bookes and partes of the holy Bible be giuen vs by tradition els vve should not nor could not take them as they be in deede for the infallible vvord of God no more then the vvorkes of S. Ignatius S. Clement S. Denys and the like The true sense also of the Scriptures vvhich Catholikes haue heretikes haue not remaineth stil in the Church by tradition The Crede is an Apostolike traditioÌ„ Ruffin in expo Symb. in principio Hiero. ep 61. c. 9. Ambros Ser. 38. Aug. de Symb. ad Catechum li. 3. c. 1. And vvhat Scriptures haue they to proue that vve must accept nothing not expresly vvritten in Scriptures Vve haue to the contrarie plaine Scriptures al the fathers most euident reasons that vve must either beleeue traditions or nothing at al. And they must be asked vvhether if they vvere assured that such and such things vvhich be not expressed in Scriptures vvere taught and deliuered by vvord of mouth from the Apostles they vvould beleeue them or no If they say no then they be impious that vvil not trust the Apostles preaching if they say they vvould if they vvere assured that the Apostles taught it then to proue vnto them this point vve bring them such as liued in the Apostles daies and the testimonies of so many fathers before named neere to those daies and the vvhole Churches practise and asseueratioÌ„ descending dovvne from man to man to our time vvhich is a sufficient proofe at least for a matter of fact in al reasonable mens iudgement specially vvhen it is knovven that S. Ignatius the Apostles equal in time vvrote a booke of the Apostles traditions as Eusebius vvitnesseth li. 3. Ec. hist c. 30. And Tertullians booke of prescriptioÌ„ against Heretikes is to no other effect but to proue that the Church hath this vantage aboue Heretikes that she can proue her truth by plaine Apostolike tradition as none of them can euer do CHAP. III. He desireth their praiers 4 and inculcateth his precepts and traditions namely of vvorking quietly for their ovvne liuing commaunding to excommunicate the disobedient verse 1 FOR the rest brethren pray for vs that the vvord of God may haue course and be glorified as also vvith you ✠verse 2 and that vve may be deliuered from importunate and naughtie men for al men haue not faith ✠verse 3 But our Lord is faithful vvho vvil confirme and keepe you from euil ✠verse 4 And vve haue confidence of you in our Lord that the things vvhich vve commaund both you doe and vvil doe ✠verse 5 And our Lord direct your hartes in the charitie of God and patience of Christ ✠verse 6 And vve denounce vnto you brethren in the name of our Lord IESVS Christ that you vvithdravv your selues froÌ„ euery brother vvalking inordinarly and not according to the traditioÌ„ vvhich they haue receiued of vs. ✠verse 7 For your selues knovv hovv you ought to imitate vs for vve haue not been vnquiet among you ✠verse 8 * neither haue vve eaten bread of any man gratis but in labour in toile night and day vvorking lest vve should burden any of you ✠verse 9 * Not as though vve had not authoritie but that vve might giue our selues a paterne vnto you for to imitate vs. ✠verse 10 For also vvhen vve vvere vvith you this vve denounced to you that if any vvil not vvorke â— neither let him eate ✠verse 11 For vve haue heard of certaine amoÌ„g you that vvalke vnquietly vvorking nothing but curiously meddling ✠verse 12 And to them that be such vve denounce beseeche them in our Lord IESVS Christ that vvorking vvith silence they eate their ovvne bread ✠verse 13 But you brethren * fainte not vvel-doing ✠verse 14 And if any â— obey not our vvord â— note him by an epistle ✠verse 15 and do not companie vvith him that he may be confounded and do not esteeme him as an enemie but admonish him as a brother ✠verse 16 And the Lord of peace him self giue you euerlasting peace in euery place Our Lord be vvith you al. ✠verse 17 The saluation vvith mine ovvne hand Paules vvhich is a signe in euery epistle so I vvrite ✠verse 18 The grace of our Lord IESVS Christ be vvith you al. Amen ANNOTATIONS CHAP. III. 10. Neither let them eate It is not a general precept or rule that euery man should liue by this handvvorke
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
wordes breede some vvicked opinion concerning the thinges conteined vnder the vvordes De ciuitate lib. 10. cap 12. Vvhereof our holy forefathers and auncient Doctors had such a religious care that they vvould not change the very barbarismes of incongruities of speach vvhich by long vse had preuailed in the old readings or recitings of scriptures as Neque uubent neque nubentur in Tertullian li. 4. in Marcion in S. Hilarie in c. 22 Mat. and in al the fathers Qui me confusus fuerit confundar ego eum in S. Cyprian ep 63 nu 7. Talis enim nobis decebat sacerdos vvhich vvas an elder translation then the vulgar Latin that novv is in S. Ambrose c. 3 de fugaseculi and S. Hierom him self vvho othervvise corrected the Latin translation that vvas vsed before his time yet keepeth religiously as him self professeth Praefat. in 4 Euang. ad Damasum these and the like speaches Nonne vos magis pluris estis illis and filius hominis non venit ministrari sed ministrare and Neque nubent neque nubentur in his commentaries vpon these places and Non capit Prophetam perire extra Hierusalem in his commentaries in c. 2. Ioël sub finem And S. Augustine vvho is most religious in al these phrases counteth it a special pride and infirmitie in those that haue a litle learning in tonges none in thinges that they easily take offense of the simple speaches or solecismes in the scriptures de doctrina Christ li. 2. cap 13. See also the same holy father li. 3 de doct Christ c. 3. and tract 2 in Euang. Ioan. But of the maner of our translation more anon Now though the text thus truely translated might sufficiently in the sight of the learned and al indifferent men both controule the aduersaries corruptions and proue that the holy Scripture vvhereof they haue made so great vauntes make nothing for their nevv opinions but vvholy for the Catholike Churches beleefe and doctrine in all the pointes of difference betvvixt vs yet knovving that the good and simple may easily be seduced by some fevv obstinate persons of perdition vvhom vve see giuen ouer into a reprobat sense to whom the Gospel vvhich in it self is the odour of life to saluation is made the odour of death to damnation ouer vvhose eies for sinne disobedience God suffereth a veile or couer to lie whiles they read the nevv Testamēt euen as the Apostle saite the Ievves haue til this day in reading of the old that as the one sort can not finde Christ in the Scriptures reade they neuer so much so the other can not finde the Catholike Church nor her doctrine there neither and finding by experience this saying of S. Augustine to be most true If the preiudice of any erreneous persuasion preoccupate the mind vvhatsoeuer the Scripture hath to the contrarie men take it for a figuratiue speach for these causes and somevvhat to help the faithful reader in the difficulties of diuers places vve haue also set forth reasonable large ANNOTATIONS thereby to shevv the studious reader in most places perteining to the controuersies of this time both the heretical corruptions and false deductions also the Apostolike tradition the expositions of the holy fathers the decrees of the Catholike Church and most auncient Coūcels which meanes vvhosoeuer trusteth not for the sense of holy Scriptures but had rather folow his priuate iudgemēt or the arrogat spirit of these Sectaries he shal vvorthily through his owne wilfulnes be deceiued beseeching all men to looke vvith diligence sinceritie and indifferencie into the case that concerneth no lesse then euery ones eternal saluation or damnation Vvhich if he doe vve doubt not but he shal to his great contentment find the holy Scriptures most clerely and inuincibly to proue the articles of Catholike doctrine against our aduersaries vvhich perhaps he had thought before this diligent search either not to be consonant to Gods vvord or at least not conteined in the same and finally he shal proue this saying of S. Augustine to be most true Multi sensus c. Many senses of holy Scriptures lie hidden and are knowen to some fevv of greater vnderstanding neither are they at any time auouched more commodiously and acceptably then at such times vvhen the care to ansvver heretikes doth force men there vnto For then euen they that be negligent in matters of studie and learning shaking of sluggishnes are stirred vp to diligent hearing that the Aduersaries may be refelled Againe hovv many senses of holy Scriptures cōcerning Christes Godhead haue been auouched against Photinus hovv many of his Manhod against Manichaeus hovv many of the Trinitie against Sabellius hovv many of the vnitie in Trinitie against the Arrians Eunomias Macedonians hovv many of the Catholike Church dispersed through out the vvhole vvorld and of the mixture of good and bad in the same vntil the end of the vvorld against the Donatistes and Luciferians and other of the like errour hovv many against al other heretikes vvhich it vvere to long to rehearse Of vvhich senses and expositions of holy Scripture the approued authors and auouchers should othervvise either not be knovven as al or not so vvel knovven as the contradictions of proud heretikes haue made them Thus he saith of such thinges as not seeming to be in holy Scriptures to the ignorant or heretikes yet in deede be there But in other pointes doubted of that in deede are not decîded by Scripture he giueth vs this goodly rule to be folovved in all as he exemplifieth in one Then doe vve hold saith he the veritie of the Scriptures vvhen vve doe that vvhich novv hath seemed good to the Vniuersal Church vvhich the authoritie of the Scriptures them selues doth cōmend so that forasmuch as the holy Scripture can not deceiue vvhosoeuer is afraid to be deceiued vvith the obscuritie of questions let him therein aske counsel of the same CHVRCH vvhich the holy Scripture most certainely and euidently shevveth and pointeth vnto Aug. li. 1. Cont. Crescon c. 13. NOVV TO GIVE thee also intelligence in particular most gentle Reader of such thinges as it behoueth thee specially to knovv concerning our Translation Vve translate the old vulgar Latin text not the common Greeke text for these causes 1. It is so auncient that it vvas vsed in the Church of God aboue 1300 yeres agoe as appeareth by the fathers of those times 2. It is that by the common receiued opinion and by al probabilitie vvhich S. Hierom aftervvard corrected according to the Greeke by the appointment of Damasus then Pope as he maketh mention in his preface before the foure Euangelistes vnto the said Damasus and in Catalogo in fine and ep 102. 3. Consequently it is the same vvhich S. Augustine so commendeth and allovveth in an Epistle to S. Hierom. 4. It is that vvhich for the most part euer since hath been vsed
to deceiue the reader Sometime also vve doe it for an other cause as vvhen vve say The aduent of our Lord and Imposing of handes because one is a solemne time the other a solemne action in the Catholike Church to signifie to the people that these and such like names come out of the very Latin text of the Scripture So did Penance doing penance Chalice Priest Deacon Traditions aultar host and the like vvhich vve exactly keepe as Catholike termes procede euen from the very vvordes of Scripture Moreouer we presume not in hard places to mollifie the speaches or phrases but religiously keepe them vvord for vvord and point for point for feare of missing or restraining the sense of the holy Ghost to our phantasie as Eph. 6. Against the spirituals of vvickednes in the celestials and Vvhat to me and thee vvoman whereof see the Annotation vpon this place and 1 Pet. 2. As infants euen novv borne reasonable milke vvithout guile desire ye Vve do so place reasonable of purpose that it may be indiffēt both to infants going before as in our Latin text or to milke that folovveth after as in other Latin copies and in the Greeke Io. 3 vve translate The spirit breatheth vvhere he vvil c. leauing it indifferent to signifie either the holy Ghost or vvinde vvhich the Protestants translating vvinde take avvay the other sense more common and vsual in the auncient fathers Vve translate Luc. 8 23. They vvere filled not adding of our ovvne vvith vvater to mollifie the sentence as the Protestants doe and c. 22. This is the chalice the nevv Testament c. not This chalice is the nevv Testament likevvise Mar. 13. Those daies shal be such tribulation c. not as the Aduersaries In those daies both our text and theirs being othervvise Iac. 4 6. And giueth greater grace leauing it indifferent to the Scripture or to the holy Ghost both going before Vvhereas the Aduersaries to to boldly presumptuously adde saying The Scripture giueth taking avvay the other sense which is far more probable likevvise Hebr. 12 21 vve translate So terrible vvas it vvhich vvas seen Moyses said c. neither doth Greeke or Latin permit vs to adde that Moyses said as the Protestants presume to doe So vve say Men brethren Avvidovv vvoman A vvoman a sister Iames of Alphaus and the like Sometime also we folow of purpose the Scriptures phrase as The hel of fire according to Greeke and Latin vvhich we might say perhaps the firy hel by the Hebrue phrase in such speaches but not hel fire as commonly it is translated Likevvise Luc. 4 36. Vvhat vvord is this that in povver and authoritie he cōmaundeth the vncleane spirits as also Luc 2. Let vs passe ouer and see the vvord that is done Vvhere we might say thing by the Hebrue phrase but there is a certaine maiestie and more signification in these speaches and therfore both Greeke Latin keepe them although it is no more the Greeke or Latin phrase then it is English And vvhy should vve be squamish at nevv vvordes or phrases in the Scripture vvhich are necessarie vvhen vve do easily admit and folovv nevv vvordes coyned in court and in courtly or other secular vvritings Vve adde the Greeke in the margent for diuers cause◠Sometime vvhen the sense is hard that the learned reader may consider of it and see if he can helpe him self better then by our translation as Luc 11. Nolite extolli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and againe Quod superest date eleemosynam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime to take away the ambiguitie of the Latin or English as Luc. 11. Et domus supradomum cadet Vvhich we must needes English and house vpon house shal fall by the Greeke the sense is not one house shal fal vpon an other but if one house rise vpon it self that is against it self it shal perish according as he speaketh of a kingdom deuided against it self in the wordes before And Act. 14. Sacerdos Iouis qui erat in the Greeke qui is referred to Iupiter Sometime to satisfie the reader that might otherwise conceiue the translation to be false as Philip. 4. v. 6. But in euery thing by praier c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in al praier as in the Latin it may seeme Sometime when the Latin neither doth nor can reache to the signification of the Greeke word we added the Greeke also as more significant Illi foli seruies him only shalt thou serue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Act. 6. Nicolas a stranger of Antioche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Ro. 9. The seruice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Eph. 1. to perfite instaurare omnia in Christo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vvherein he hath gratified vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. Put on the armour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a number the like Sometime when the Greeke hath two senses and the Latin but one we adde the Greeke 2. Cor. 1. By the exhortaion vvherevvith vve also are exhorted the Greeke signifieth also consolation c. and 2 Cor. 10. But hauing hope of your faith increasing to be c. vvhere the Greeke may also signifie as or vvhen your faith increaseth Sometime for aduantage of the Catholike cause when the Greeke maketh for vs more then the Latin as Seniores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt digni habeamini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui effundetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecepta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pasce rege And sometime to shew the false translation of the Heretike as when Beza saith Hoc poculum in meo sanguine qui. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. Quē oportet coelo cōtineri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 3. Thus we vse the Greeke diuers waies esteeme of it as it is worthie taken al cōmodities thereof for the better vnderstāding of the Latin which being a translation can not alwaies attaine to the ful sense of the principal tonge as vve see in al translations Item vve adde the Latin vvord sometime in the margent vvhen either vve can not fully expresse it as Act. 8. They tooke order for Steuens funeral Curauerunt Stephanum and Al take not this vvord Non omnes capiunt or vvhen the reader might thinke it can not be as vve translate as Luc. 8. A storme of winde descended into the lake and they vvere filled complebantur and Io. 5. vvhen Iesus knevv that he had novv a long time quiaiam multum tempus haberet meaning in his infirmitie This precise folovving of our Latin text in neither adding nor diminishing is the cause why we say not in the title of bookes in the first page S. Matthevv S. Paul◠because it is so neither in Greeke nor Latin though in the toppes of the leaues folovving where vve may be bolder we adde S. Matthew c. to satisfie the reader Much
not * Manichaeus Choose vvhether thou vvilt If thou wilt say Beleeue the Catholike loe they vvarne me that I giue no credite vnto you and therefore beleeuing them I must needes not beleeue thee If thou say Beleeue not the Catholikes it is not the right vvay by the Gospel to driue me to the faith of Manichaeus because I beleeued the Gospel it self by the preaching of Catholikes Againe li. de vtilit credend cap. 14. I see the concerning Christ him self I haue beleeued none but the confirmed and assured opinion of peoples and nations and that these peoples haue on euey side possessed the mysteries of the CATHOLIKE CHVRCH Vvhy should I not therfore most diligently require specially among them what Christ commaunded by vvhose authoritie I vvas moued to beleeue that Christ did commaund some profitable thing Vvilt thou oÌ„ Heretike tel me better vvhat he said vvhom I vvould not thinke to haue been at al or to be if I must beleeue because thou saiest it Vvhat grosse madnes is this to say Beleeue the Catholikes the Christ is to be beleeued and learne of vs vvhat he said Againe cont Faustum li. II. cap. 1. Thou seest then in this matter what force the authoritie of the CATHOLIKE CHVRCH hath vvhich euen from the most grounded and founded seates of the Apostles is established vntil this day by the line of Bishops succeding one an other by the consent of so many peoples Vvhereas thou saiest This is Scripture or this is such an Apostles that is not because this soundeth for me and the other against me Thou then art the rule of truth vvhatsoeuer is against thee is not true 3 No heretikes haue right to the Scriptures but are vsurpers the Catholike Church being the true ovvner and faithful keeper of them Heretikes abuse them corrupt them and vtterly seeke to abolish them though they pretend the contrarie Tertullianli De praescriptionibus bringeth in the CATHOLIKE CHVRCH speaking thus to all Heretikes Vvho are you vvhen and from vvhence came you vvhat doe you in my possession that are none of mine by vvhat right Marcion doest thou cut dovvne my wood vvho gaue the licence ô Valentine to turne the course of my fountaines by vvhat authoritie Apelles doest thou remoue my boundes and you the rest vvhy do yovv sovv and seede for these companions at your pleasure It is my possession I possesse it of old I haue assured origins thereof euen from those authors vvhose the thing vvas I am the heire of the Apostles As they prouided by their Testament as they comitted it to my credite as they adiured me so doe I hold it You surely they disherited alvvaies and haue cost you of as forainers as enemies Againe in the same booke Encountering vvith such by Scriptures auaileth nothing but to ouerturne a mans stomake or his braine This heresie receiueth not certaine Scriptures and if it do receiue some yet by adding and taking avvay it peruerteth the same to serue their purpose and if it receiue any it doth not receiue them vvholy and if after a sort it receiue them vvholy neuertheles by diuising diuers expositions it turneth them cleane an other vvay c. 4 Yet do they vaunt them selues of Scriptures excedingly but they are neuer the more to be trusted for that S. Hierom aduersus Luciferianos in fine Let them not flatter them selues if they seeme in their ovvne conceite to affirme that vvhich they say out of the chapters of Scripture vvhereas the Diuel also spake some thinges out of the Scriptures and the Scriptures consist not in the reading but in the vnderstanding Vincentius Lirinensis li. cont prophanas haeresâ—â—â— Nouationes Here perhaps some man may aske vvhether heretikes also vse not the testimonies of diuine Scripture Yet in deede do they and that vehemently For thou shalt see them flie through euery one of the sacred bookes of the Lavv through Moyses the bookes of the kings the Psalmes the Apostles the Gospels the Prophets For vvhether among their ovvne fellowes or strangers vvhether priuatly or publikely vvhether in talke or in their bookes vvhether in bankets or in the streates they I say alleage nothing of their ovvne which they endeuour not to shadow vvith the wordes of Scripture also Read the vvorkes of Paulus Samosatenus of Priscillian of Eunomian of Iouinian of the other plagues pestilences thou shalt finde an infinite heape of examples no page in a manner omitted or voide which is not painted and coloured with the sentences of the new or old testament But they are so much the more to be taken heede of to be feared the more secretly they lurke vnder the shadowes of Gods diuine law For they knovv their stinkes vvould not easily please any man almost if they were breathed out nakedly simply them selues alone therfore they sprinkle them as it vvere vvith certaine pretious spices of the heauenly vvord to the end that he vvhich would easely despise the errour of man may not easely contemne the oracles of God So that they doe like vnto them vvhich vvhen they vvil prepare certaine bitter potionâ— for children do first anoint the brimmes of the cup vvith honie that the vnwarie age vvhen it shal first feele the svvetnes may not feare the bitternes 5 The cause vvhy the Scriptures being perfit yet vve vse other Ecclesiastical vvritings and tradition Vincentius Lirinensis in his golden booke before cited aduersus prophanas haeresâ—â— Nouationes Here some man perhaps may aske for asmuch as the Canon of the Scriptures is perfit and in all pointes very sufficient in it self vvhat neede is there to ioyne therevnto the authoritie of the Ecclesiastical vnderstanding for this cause surely for that all take not the holy Scripture in one and the same sense because of the deepenes thereof but the speaches thereof some interpret one vvay some an other vvay so that there may almost as many senses be picked out of it as there be men for Nouatian doth expound it one vvay and Sabellius an other vvay othervvise Donatus othervvise Arîus Eunomius Macedonius othervvise Photinus Apollinaris Priscillianus othervvise Iouinian Pelagius Celestius lastly othervvise Nestorius And therfore very necessarie it is because of so great vvindinges and turninges of diuers errours that the line of Prophetical and Apostolical interpretation be directed according to the rule of the Ecclesiastical and Catholike sense or vnderstanding S. Basil li. de Spiritu sancto cap. 27. Of such articles of religion as are kept and preached in the Church some vvere taught by the vvritten vvord other some vve haue receiued by the tradition of the Apostles deliuered vnto vs as it vvere from hand to hand in mysterie secretly both vvhich be of one force to Christian religion and this no man vvil deny that hath any litle skill of the Ecclesiastical rites or customes for if vve goe about to reiect the customes not conteined in Scripture as being of smal force vve shal vnvvittingly and
CHRIST ⊢ ✠verse 17 Therefore al the generations from Abraham vnto Dauid fourtene generations And from Dauid to the Transmigration of Babylon fourtene generations And from the Transmigration of Babylon vnto CHRIST fourtene generations ✠verse 18 And the generation of CHRIST vvas in this vvise When his mother MARIE vvas spoused to Ioseph before they came together she vvas found to be vvith childe by the Holy Ghost ✠verse 19 Wherevpon Ioseph for that he vvas a iust man vvould not put her to open shame vvas minded secretely to dimisse her ✠verse 20 But as he vvas thus thinking behold the Angel of our Lord appeared to him in sleepe saying Ioseph sonne of Dauid feare not to take MARIE thy vvife for that vvhich is ″ borne in her is of the Holy Ghost ✠verse 21 And she shal bring forth a sonne and thou shalt call his name IESVS For he shal saue his people from their sinnes ⊢ ✠verse 22 And al this vvas done that it might be fulfilled vvhich our Lord spake by the Prophet saying ✠verse 23 Behold ″ a Virgin shal be vvith childe ″ and ″ bring forth a sonne and they shal call his name Emmanuel vvhich being interpreted is God vvith vs. ✠verse 24 And Ioseph rising vp from sleepe did as the Angel of our Lord cōmaunded him and tooke his vvife ✠verse 25 And he knevv her not ″ til she brought forth her ″ first borne sonne and called his name IESVS ANNOTATIONS CHAP. I. 1. Thamar Christ abhorred not to take flesh of some that were il as he chose Iudas among his Apostles Let not vs disdaine to receaue our spiritual birth and sustenance of such as be not alwayes good 16. Ioseph Ioseph marying our Lady as neere of kinne for so was the law by his pedegree sheweth hers and consequently Christs pedegree from Dauid 16. Husband True and perfect mariage and continual liuing in the same without carnal copulation Aug. lib. 2. Consen Euang. c. 1. 20. Borne in her The triple good or perfection of mariage accomplished in the parents of Christ to wit Issue Fidelitie Sacrament Aug. de nup. conc li. 1. c. 11. 23. A Virgin Our Sauiour borne in mariage but yet of a Virgin would honour both states and withal teacheth vs agaynst Iouinian the old Heretike and these of our time that virginity and the continent life are preferred before mariage that hath carnal copulation See S. Hierom. adu Iouin and S. Greg. Nazianz. Ser. 20. de studio in pauperes in initio 23. A Virgin As our Ladie both a virgin and a mother brought forth Christ the head corporally so the Churche a virgin and a mother bringeth forth the members of this head spiritually Aug. li. de Virg. ca. 2. 23. And bring forth The Heretike Ioulnian is here refuted holding that her virginity was corrupted in bringing forth Christ Aug. har 28. Li. 1 cont Iulian. c. 2. 25. Til First-borne Heluidius of old abused these wordes til and first-borne agaynst the perpetual virginity of our B. Ladie Hiero. cont Helu which truth though not expressed in Scripture yet our Aduersaries also do graunt and Heluidius for denial therof was condemned for an heretike by tradition only Aug. har 14. CHAP. II. The Gentils come vnto Christ with their offerings and that so openly that the Iewes can not pretend ignorance 1 The Iewes with Herode conspire against him 13 He therevpon fleeth from them into Aegypt 16 They afterward seing their subteltie preuailed not imagined to oppresse him by open persecution 19 But they at length dyed and he returneth to the land of Israel al according to the Scriptures verse 1 WHEN IESVS therfore vvas borne in Bethlehem of Iuda in the dayes of Herod the King ″ behold there came Sages from the East to Hierusalem ✠verse 2 saying vvhere is he that is borne King of the Ievves For vve haue seene his ″ starre in the East and ″ are come to adore him ✠verse 3 And Herod the King hearing this vvas troubled al Hierusalem vvith him ✠verse 4 And assembling together al the high Priestes the Scribes of the people he ″ inquired of them vvhere Christ should be borne ✠verse 5 But they sayd to him In Bethlehē of Iuda For so it is vvritten by the Prophet ✠verse 6 And thou Bethlehem the land of Iuda art not the least among the Princes of Iuda for out of thee shal come forth the Capitaine that shal rule my people Israel ✠verse 7 Then Herod secretly calling the Sages learned diligently of them the time of the starre which appeared to them ✠verse 8 and sending them into Bethlehem sayd Goe and inquire diligently of the childe and when you shal finde him make reporte to me that I also may come and adore him ✠verse 9 Who hauing heard the king went their way and behold the starre which they had seen in the East went before them vntil it came stoode ouer where the childe was ✠verse 10 And seing the starre they reioyced vvith exceding great ioy ✠verse 11 And entring into the house they found the childe vvith MARIE his mother falling dovvne ″ adored him and opening their ″ treasures they offered to him ″ giftes gold frankincense myrrhe ✠verse 12 And hauing receiued an ansvver in sleepe that they should not returne to Herod they vvent backe an other vvay into their countrey ⊢ ✠verse 13 And after they vvere departed behold an Angel of our Lord appeared in sleepe to Ioseph saying Arise take the childe his mother flee into Aegypt and be there vntil I shal tel the. For it vvil come to passe that Herod vvil seeke the childe to destroy him ✠verse 14 Who arose tooke the childe and his mother by night and retyred into Aegypt and he vvas there vntil the death of Herod ✠verse 15 that it might be fulfilled vvhich vvas spoken of our Lord by the Prophet saying ″ Out of Aegypt haue I called my sonne ✠verse 16 Then Herod perceauing that he vvas deluded by the Sages Was exceding angrie and sending ″ murdered al the men children that vvere in Bethlehem in al the borders therof from tvvo yere old vnder according to the time vvhich he had diligently sought out of the Sages ✠verse 17 Then was fulfilled that vvhich vvas spoken by Ieremie the Prophet saying ✠verse 18 A voice in Rama vvas heard crying out much vvayling Rachel bevvayling her children vvould not be comforted because they are not ⊢ ✠verse 19 But vvhen Herod vvas dead behold an Angel of our Lord appeared in sleepe to Ioseph in Aegypt ✠verse 20 saying Arise and take the childe his mother goe into the land of Israel for they are dead that sought the life of the childe ✠verse 21 who arose tooke the childe his mother and
to Gods commaundements be here condemned as al obseruations not edifying nor profitable to the fulfilling of Gods commaundements be vaine and superfluous as many obseruations of the Pharisees were then and the like traditions of Heretikes be now for howsoeuer they bragge of Scriptures al their maner of administration and ministerie is their owne tradition and inuention without al Scripture and warrant of Gods word But the traditions of the Apostles and Ancients and al the precepts of holy Church we are commaunded to keepe as things not prescribed by man but by the Holy Ghost Act. 15 â—â— 41. 2 Thessal â— 61. 11. Gift To giue to the Church or Altar is not forbidden but the forsaking of a mans parents in their necessitie pretending or excusing the matter vpon his giuing that which should relieue them to God or to the Altar that is impious and vnnatural And these Pharisees teaching children so to neglect their duties to their parents did wickedly 15. Nothing entering into a man As these wordes of our Sauiour do not import that the Iewes then might haue eaten of those meates which God forbade them no more doe they now that we Christians may eate of meates which the Church forbiddeth vs. And yet both then and now al meates are cleane and nothing entering into a man defileth a man For neither they then nor we now absteine for that any meates are of their nature abominable or defile the eaters but they for signification we for obedience and chastisement of our bodies 33. Spitting Not only by Christs vvord and vvil but also by ceremonie and by application of external creatures vvhich be holy miracles are vvrought as by Christs spittle vvhich vvas not part of his person being a superfluity of his body but yet most holy Theophyl in 7 Marci 34 Ephphetha The Church doth most godly imitate and vse these very vvordes and ceremonies of our Sauiour in the Exorcismes before Baptisme to the healing of their soules that are to be baptized as Christ here healed the bodily infirmitie and the disease of the soule together Ambros li. 1 de Sacram. c 1. CHAP. VIII Of compassion he feedeth the people 4000 vvith seuen loaues 10 After al vvhich miracles as though they vvere yet vnsufficient to proue him to be Christ the obstinate Pharisees do require some miracle from heauen 13 Wherevpon forsaking them he vvarneth his Disciples to bevvare of the leauen of their doctrine neither to feare vvant of necessaries 22 He healeth a blind man by degrees and vvith ceremonies 27 Peter confesseth him though men al this vvhile had not learned so farre to be Christ 31 and by and by he reuealeth to them his passion 32 rebuking also Peter for dissuading it 34 and shewing that it is a thing vvherein al that vvil be saued namely in time of persecution must folovv him verse 1 IN those daies againe vvhen there vvas a great multitude and had not what to eate calling his Disciples together he saith to them ✠verse 2 I haue compassion vpon the multitude because loe three daies they now endure vvith me neither haue vvhat to eate ✠verse 3 and if I dimisse them fasting into their home they vvil faint in the vvay for some of them came farre of ✠verse 4 And his Disciples ansvvered him Whence may a man fil them here vvith bread in the vvildernes ✠verse 5 And he asked them Hovv many loaues haue ye Who said Seuen ✠verse 6 And he commaunded the multitude to sit dovvne vpon the ground And taking the seuen loaues giuing thankes he brake and ″ gaue to his Disciples for to set before them and they did set them before the multitude ✠verse 7 And they had a fevv litle fishes and ″ he blessed them and commaunded them to be set before them ✠verse 8 And they did eate and vvere filled and they tooke vp that vvhich vvas left of the fragments seuen maundes ✠verse 9 And they that had eaten vvere about foure thousand and he dimissed them ✠verse 10 And * immediatly going vp into the boate vvith his Disciples he came into the quarters of Dalmanûtha ✠verse 11 And the Pharisees vvent forth and began to question vvith him asking of him a signe from heauen tempting him ✠verse 12 And groning in spirit he saith Why doth this generation aske a signe Amen I say to you If a signe shal be giuen to this generation ✠verse 13 And leauing them he vvent vp againe into the boate and passed beyond the straite ✠verse 14 And they forgot to take bread and they had but one loafe vvith them in the boate ✠verse 15 And he commaunded them saying Looke vvel and bevvare of the leauen of the Pharisees and the leauen of Herod ✠verse 16 And they reasoned among them selues saying Because vve haue not bread ✠verse 17 Which IESVS knovving saith to them Why doe you reason because you haue not bread do you not yet knovv nor vnderstand yet haue ye your hart blinded ✠verse 18 hauing eies see you not and hauing eares heare you not Neither do you remember ✠verse 19 When * I brake fiue loaues among fiue thousand and hovv many baskets ful of fragmeÌ„ts tooke you vp They say to him Tvvelue ✠verse 20 * When also seuen loaues among foure thousand hovv many maundes of fragments tooke you vp And they say to him Seuen ✠verse 21 And he said to them Hovv do you not yet vnderstand ✠verse 22 And they come to Bethsaida and they bring to him one blinde and desired him that he vvould touche him ✠verse 23 And taking the hand of the blinde he led him forth out of the tovvne and spitting into his eies imposing his hands he asked him if he savv any thing ✠verse 24 And looking vp he said I see men as it vvere trees vvalking ✠verse 25 After that againe he imposed his hands vpon his eies and be began to see and vvas restored so that he savv al things clerely ✠verse 26 And he sent him into his house saying Goe into thy house and if thou enter in to the tovvne tel no body ✠verse 27 And * IESVS vvent forth and his Disciples into the tovvnes of Caesarêa-Philippi and in the vvay he asked his Disciples saying to them Whom do men say that I am ✠verse 28 Who ansvvered him saying Iohn the Baptist some Elias other some as it vvere one of the Prophets ✠verse 29 Then he saith to them But vvhom do you say that I am Peter ansvvering said to him Thou art Christ ✠verse 30 And he threatened them that they should not tel any man of him ✠verse 31 And he began to teache them that the Sonne of man must suffer many things and be reiected of the Auncients and of the high Priestes and the Scribes and be killed and after three daies rise againe ✠verse 32
is taken Act. 21 and from the Tribune Lysias deliuered to Felix the Gouernour Act. 23 and by him left to Festus Act. 24. he appealeth to Caesar Act. 25 and so is SENT TO ROME Act. 27 vvhere he arriueth Act. 28. Neronis Natiuit Ascen  2 58 25 At Rome he remaineth in free prison tvvo yere Act. 28. and then is deliuered 2 Tim. 4.    After his deliuerie he preached in sundrie countries of the vvest namely in Spaine Hiero. in Cataloge Epiph. Hares 27. Him self vvriteth that he purposed so to doe Ro. 15.    In his Epistle to the Philippians c. â— he minded to visâ—e the Churches of Asia vvhich also he did Genebrard in Chron.    He vvriteth last of al his second Epistle to Timothee a litle before his death 2 Tim. 4. being novv the second time apprehended and in bandes at Rome Theodoret. 14 70 37 He vvas beheaded at Rome the same day that Peter vvas crucified S. Ambros ser 〈◊〉 68. S Maximus OF THE OTHER APOSTLES THE Actes of the rest of the tvvelue Apostles be not much vvritten of in this booke but as * other Ecclesâ—â—stical writers do teâ—tifie they preached specially in these nations as folovveth Andrevv in Aâ—haia Iohn in Asia Philip in Pbrygia Iames in Ievvrie Bartholomevv in Scythia Thomas in India Matthevv in Aethiopia Simon in Persia Thaddâ—us in Mesopotamia the other Iames in Spaine Matthias in Palestine So distributing them selues through out the vvorld to gather one Catholike Church of al Nations according as Christ gaue them commission Mat. 28 19 and as it vvas prophecied of them before Psal 18. Their sound is gone forth into euery countrie and their wordes into the endes of the whole world But before they departed one from an other the time vvhereof is not certainely knovven * al Tvvelue assembling together ful of the Holy Ghost eche laying dovvne his sentence agreed vpon tvvelue principal articles of the Christian faith and appointed them for a rule to al beleeuers Vvhich is therfore called and is THE APOSTLES CREDE Not vvritten in paper as the Scripture but from the Apostles deliuered by tradition Ruff. Hiero. locis citatis Vvhich as of old Hiero. cont Lucifer so at this day al solemnely professe in their Baptisme either by them selues or by others and al that be of age and capacitie are bound to know and beleeue euery article of the â—ame Vvhich are these that folovv THE APOSTLES CREDE or SYMBOLVM APOSTOLORVM 1 I Beleeue in God the Father almightie creator of heauen and earth 2 And in IESVS CHRIST his only Sonne our Lord. 3 Vvho vvas conceiued by the Holy Ghost borne of the Virgin MARIE 4 Suffered vnder Pontius Pilate was crucified dead and buried Descended into Hel. 5 The third day be rose againe from death 6 Ascended into heauen Sitteth at the right haÌ„d of God the Father almightie 7 From thence he shal come to iudge the quicke and the dead 8 I beleeue in the Holy Ghost 9 The holy Catholike Church the communion of saincts 10 Forgiuenesse of sinnes 11 Resurrection of the flesh 12 Life euerlasting Amen ⧠THE ARGVMENT OF THE EPISTLES IN GENERAL AFTER the Gospels vvhich is a storie of Christ himselfe and after the Actes of the Apostles Vvhich is a storie of Christes Church novv folovv the Epistles of the Apostles vvhich they vvrote of such matters as they had then occasion to vvrite of For being the founders and the Doctors of the Church they did in their time as the Doctors that succeeded them did after them vvho from the beginning vnto this day haue vvritten Epistles Bookes against heresies euer as they arose and of al other Ecclesiastical matters as they had occasion ministred vnto them Of vvhich their doing the Apostles first gaue here the ensample as also S. Luke in the Actes of the Apostles led the vvay to al the writers of the Ecclesiastical Historie after him For al though there be no comparison betvvene them for authoritie for asmuch as these are Cannonical Scripture and so are not any vvritings of their successors yet the occasions and matters as I haue said are like Most of these Epistles are S. Paules Epistles the rest are called * Catholicae Epistolae the Epistles Catholike For S. Paul vvriteth not any Epistle to al hovvbeit euery one of them is for al the Church but some to particular Churches of the Gentils as to the Romanes to the Corinthians to the Galatians to the Ephesians to the Philippians to the Colossians to the Thessalonians some to particular persons as to Timothee to Tite vvho vvere Bishops among the Gentiles to vvit of Ephesus and of Crete and to Philémon and then one to the Hebrevves vvho vvere the Ievves of Hierusalem and Iurie But the Epistles of the other Apostles that is of S. Iames S. Peter S. Iohn and S. Iude are not so intituled to any one Church or person except S. Iohns tvvo later short Epistles vvhich yet might not be separated from his first because they vvere al of one Author and therefore they are termed Catholike that is vniuersal For so vvriteth S. Iames To the tvvelue tribes that are in dispersion greeting and S. Peter in his first Epistle thus To the elect straÌ„gers of the dispersion of Pontus Galatia Cappadocia Asia Bithynia in his second thus To them that haue obteined equal faith vvith vs. likevvise S. Iude To them that are in God the father beloued and in Iesus Christ preserued and called S. Iohns first is vvithout title Novv for the occasions of their vvriting vvhereby vve shal perceiue the matters or arguments that they handle it must be remembred as the Storie of that time in the Actes of the Apostles doth at large declare that the Church then beginning vvas planted by the Apostles not onely in the Ievves but also in the Gentiles yea and specially in the Gentiles Vvhich thing offended the Ievves many waies For they could not abide to see so much as their owne Countrie to receiue him for CHRIST vvhom they had reiected and crucified much lesse to see them preach him to the Gentiles also that offended euen those Ievves also that beleeued him to be Christ Hovvbeit such of them as vvere Catholikes and therefore not obstinat vvere satisfied vvhen they vnderstood by the Apostles that it vvas Gods pleasure as Act. 11. vve reade But others of the became heretikes preached to the Christian Gentiles that it vvas necessary for them to receiue also the Ievves religion Of such vve reade Act. 15. Vnles you be circumcised you can not be saued And as these did so preach against the truth so did the vnchristened Ievves not onely them selues persecute but also stirre vp the Idolatrous Gentiles euery vvhere to persecute the Christians by such obstinacie prouoking God to reprobate theire Nation vvhich yet they thought vnpossible to be done because they vvere the seede of Abraham and
″ much more the ministerie of iustice aboundeth in glorie ⊢ ✠verse 10 For neither vvas it glorified vvhich in this part vvas glorious by reasō of the excelling glorie ✠verse 11 For if that which is made void is by glorie much more that vvhich abideth is in glorie ✠verse 12 Hauing therfore such hope vve vse much confidence ✠verse 13 and not * as Moyses put a vele vpon his face that the children of Israël might not behold his face vvhich is made voide ✠verse 14 but their senses vvere dulled For vntil this present day ″ the self same vele in the lecture of the old testament remaineth vnreuealed because in Christ it is made voide ✠verse 15 but vntil this present day vvhen Moyses is read a vele is put vpō their hart ✠verse 16 But vvhen he shal be conuerted to our Lord the vele shal be taken avvay ✠verse 17 And * our Lord is a Spirit And vvhere the Spirit of our Lord is there is ″ libertie ✠verse 18 But vve al beholding the glorie of our Lord vvith face reuealed are transformed into the same image from glorie vnto glorie as of our Lordes Spirit ANNOTATIONS CHAP. III. 1. The Epistle of Christ S. Paul and other holy vvriters of Scriptures did set dovvne many thinges in vvriting by penne inke and paper al vvhich be of the Holy Ghost but the special and proper booke of Christes truth and Gospel is not the external vvriting in those dead creatures but in the hartes of the faithful being the proper subiecte of these truthes and graces preached in the nevv Testament and the habitacle of the Holy Ghost In the vvhich booke of faithful mens hartes S. Paul vvrote diuers thinges not vttered in any Epistle as sundrie of the Apostles vvrote the Christian religion in the hartes of their hearers onely and in other material bookes not at all Vvhereof S. Irenaeus li. 3. ◠4. saith What and if the Apostles also had left no Scriptures ought vve not to folovv the order of the tradition vvhich they deliuered vnto them to vvhom they committed the Churches◠to the vvhich ordinance many nations of those barbarous people that haue beleeued in Christ do consent vvithout letter or inke hauing saluation vvritten in their hartes and keeping diligently the tradition of the elders And S. Hierom 〈◊〉 〈◊〉 Hiero◠c. 9. ad Pa◠In the Greede of our faith and hope vvhich being deliuered by tradition from the Apostles is not vvritten in paper and inke but in the tables camal of the hart And this is the Churches booke also vvhereby and vvherein she keepeth faithfully al truth vvritten in the hartes of those to vvhom the Apostles did preach vvith the like diligence as she keepeth and preserueth the other booke vvhich is of holy Scriptures from al corruption of Heretikes and other iniuries 5. Of our selues This maketh first against the Heretikes called Pelagians that hold our meritorious actions or cogitations to be of free vvil onely and not of Gods special grace Secondly against the Protestantes vvho on the contrarie side referre al to God and take avvay mans freedom and proper motion in his thoughtes and doings the Apostle confessing our good cogitations to be our ovvne but not as comming of our selues but of God 6. The letter killeth As the letter of the old Lavv not truely vnderstood nor referred the Christ commaunding and not giuing grace and spirit to fulfil that vvhich vvas commaunded did by occasiō kill the carnal Iew so the letter of the nevv Testamēt not truely taken nor expounded by the Spirit of Christ vvhich is onely in his Church killeth the Heretike vvho also being carnal and void of spirit gaineth nothing by the external precepts or good lessons of the Scriptures but rather taketh hurt by the same See S. Augustine to 〈◊〉 Ser. 70 1000 de tempore li. de Sp. lit c. 5. 6. seq 9. Much more The preeminence of the new Testament and of the priesthod or Ministerie thereof before the old is that the nevv by al her Sacraments and Priests as ministers immediate of grace and remission of sinnes doth so ex opere operato giue the spirit of life and charitie into the hartes of the faithful as the old did giue the letter or external act of the Lavv. 14. The self same vele As the Ievves reading the old Testament by reason of their blindnes vvhich God for the punishment of their incredulitie suffereth to remaine as a couer vpon their eies and hartes can not see Christ in the Scriptures vvhich they daily heare read in their Synagogs but shal vvhen they beleeue in him and haue the couer remoued perceiue al to be most plainely done and spoken of him in their law Scriptures euen so Heretikes hauing as S. Augustine noteth a farre greater couer of blindnes and incredulitie ouer their hartes in respect of the Catholike Church vvhich they impugne then the Iewes haue concerning Christ can not see though they read or heare the Scriptures read neuer so much the maruelous euidence of the Catholike Church and truth in al pointes but vvhen they shal returne againe to the obedience of the same Church they shal finde the Scriptures most cleere for her and her doctrine and shal vvonder at their former blindnes 17. Libertie The Spirit and grace of God in the nevv Testament dischargeth vs of the bondage of the Lavv and sinne but is not a vvarrant to vs of fleshly licence as S. Peter vvriteth nor dischargeth Christians of their obedience to order lavv and power of Magistrates spiritual or temporal as some Heretikes of these daies do seditiously teach CHAP. IIII. That according as so glorious a ministerie requireth he liueth and preacheth sincerely 〈◊〉 the vvhich glorie his Aduersaries can not count vaine considering his persecutions because persecution is to Gods glorie and to our humilitie and hope and meritorious of increase of grace in this life and of most glorious bodies and soules aftervvard verse 1 THERFORE hauing this ministration according as vve haue obteined mercie vve faile not ✠verse 2 but vve renounce the secrete things of dishonestie not walking in crastines nor ″ adulterating the vvord of God but in manifestation of the truth commending our selues to euery conscience of men before God ✠verse 3 And if our Gospel be also hidde in them that perish it is hidde ✠verse 4 in vvhom the God of this vvorld hath blinded the mindes of the infidels that the illumination of the Gospel of the glorie of Christ vvho is the image of God might not shine to them ✠verse 5 For vve preache nor our selues but IESVS Christ our Lord and vs your seruants by IESVS ✠verse 6 because God that commaunded light to shine of darkenes he hath shined in our hartes to the illumination of the knovvledge of the glorie of God in the face of Christ IESVS ✠verse 7
vvhich cause comfort one an other edifie one an other as also you doe ✠verse 12 And vve beseeche you brethren that you vvil knovv them that labour among you and that gouerne you in our Lord and admonish you ✠verse 13 that you haue them more aboudaÌ„tly in charitie for their vvorke haue peace vvith them ✠verse 14 And vve beseeche you brethren admonish the vnquiet comfort the vveake-minded beare vp the vveake be patient to al. ✠verse 15 See that * none render euil for euil to any man but alvvaies that vvhich is good pursue tovvards eche other and tovvards al. ✠verse 16 Alvvaies reioyce ✠verse 17 Pray * vvithout intermission ✠verse 18 In al things giue thankes for this is the vvil of God in Christ IESVS in al you ✠verse 19 The Spirit extinguish not ✠verse 20 Prophecies despise not ✠verse 21 But ″ prooue al things hold that which is good ✠verse 22 From al appearance of euil refraine yourselues ✠verse 23 And the God of peace him self sanctifie you in al things that your vvhole spirit and soule and body vvithout blame may be preserued in the comming of our Lord IESVS Christ ⊢ ✠verse 24 He is faithful that hath called you vvho also vvil doe it ✠verse 25 Brethren pray for vs. ✠verse 26 Salute al the brethren in a holy kisse ✠verse 27 I adiure you by our Lord that this epistle be read to al the holy brethren ✠verse 28 The grace of our Lord IESVS Christ be vvith you Amen ANNOTAT CHAP. V. 10 But proous Though vve may not extinguish the spirit nor coÌ„teÌ„mne the prophets yet vve must bevvare vve be not deceiued by geuing to light credite to euery one that vauÌ„teth him self of the spirit as Arch-heretikes euer did vve must trie thâ—â— by the doctrine of the Apostles the Spirit of the Catholike Church vvhich can not be guile â— THE ARGVMENT OF THE SECOND EPISTLE OF S. PAVL TO THE THESSALONIANS THE second to the Thessalonians hath in the title as the first Paul and Siluanus and Timothee c. And therfore it seemeth to haue bene vvritten in the same place to vvitte at Corinth vvhere they remained a yere and sixe moneths straight vpon their answer to the first epistle First he thanketh God for their increase and perseuêrance comforting them againe in those persecutions and praieth for their accomplisment Secondly he assureth them tht the day of Iudgement is not at hand putting them in rememberaÌ„ce vvhat he told them thereof by vvord of mouth vvhen he vvas present as therfore he biddeth them aftervvard to hold his Traditions vnvvritten no lesse then the vvritten to vvitte that all those persecutions and heresies raised then and aftervvard against the Catholike Church vvere but the mysterie of Antichrist and not Antichrist himself but that there should come at length a plaine Apostasie theÌ„ the vvhole fore running mysterie being once perfitly vvrought should folovv the reuelation of Antichrist himself in person as after all the mysteries of the old Testament Christ IESVS our Lord came him self in the fulnes of time And then at length after all this the day of Iudgement and second comming of Christ shal be as hand and not before vvhatsoeuer pretense of vision or of some speach of mine saith S. Paul any make to seduce you vvithal or of my former epistle or any other For vvhich cause also in the end of this epistle he biddeth them to knovv his hand vvhich is a signe in euery epistle Lastly he requesteth their praiers and requireth them to keepe his commaundements and Traditions namely that the poore vvhich are able get their ovvne liuing vvith vvorking as he also gaue them example though he vvere not bound thereto THE SECOND EPISTLE OF PAVL TO THE THESSALONIANS CHAP. I. He thanketh God for their increase in faith and charitie and constancie in persecution assuring them that they merite thereby the kingdom of God as their persecutors do damnation 11 and also praieth for their accomplishment verse 1 PAVL and Siluanus and Timothee to the churche of the Thessalonians in God our Father and our Lord IESVS Christ ✠verse 2 Grace to you and peace from God our Father and our Lord IESVS Christ ✠verse 3 Vve ought to giue thankes alvvaies to God for you brethren so as meete is because your faith increaseth excedingly and the charitie of euery one of you aboundeth tovvards eche other ✠verse 4 so that vve our selues also glorie in you in the churches of God for your patience and faith in al your persecutions and tribulations vvhich you sustaine ✠verse 5 for an example of the iust iudgemeÌ„t of God that you may be counted vvorthie of the kingdom of God for the vvhich also you suffer ✠verse 6 if yet it be iust vvith God to repay tribulation to them that vexe you ✠verse 7 and to you that are vexed rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver ✠verse 8 in flame of fire giuing reuenge to them that knovv not God that obey not the Gospel of our Lord IESVS Christ ✠verse 9 vvho shal suffer eternal paines in destruction from the face of our Lord and from the glorie of his povver ✠verse 10 vvhen he shal come to be glorified in his sainctes and to be made maruelous in al them that haue beleeued because our testimonie concerning you vvas credited in that day ✠verse 11 Vvherein also vve pray alvvaies for you that our God make you vvorthie of his vocation and accomplish al the good pleasure of his goodnesse the vvorke of faith in povver ✠verse 12 that the name of our Lord IESVS Christ may be glorified in you and you in him according to the grace of our God and of our Lord IESVS Christ CHAP. II. He requireth them in no case to thinke that Domesday is at hand â— repeating vnto them that there must before come first a reuolt secondly the reuelation also of Antichrist him self in person and that Antichrist shal not permit any God to be vvorshipped but onely him self that also vvith his lying vvonders he shal vvinne to him the incredulous Ievves But Christ shal come then immediatly in maiestie and destroy him and his 13 Therfore he thanketh God for the faith of the Thessalonians 15 and biddeth them sticke to hiâ— Traditions both vvritten and vnvvritten praieth God to coÌ„firme them verse 1 AND vve desire you brethren by the coÌ„ming of our Lord IESVS Christ and of our congregatioÌ„ into him ✠verse 2 that you be not easily moued from your sense nor be terrified neither by spirit nor by word nor by epistle as sent by vs ″ as though the day of our Lord vvere at hand ✠verse 3 Let no man seduce you by any meanes for ″ vnlesse there come a reuolt first and ″
the man of sinne be reuealed the sonne of perdition ✠verse 4 vvhich is an aduersarie is ″ extolled aboue al that is called God or that is worshipped so that he sitteth ″ in the temple of God shevving him self as though he were God ✠verse 5 Remember you not that vvhen I vvas yet vvith you I told you these things ✠verse 6 And now ″ vvhat letteth you knovv that he may be reuealed in his time ✠verse 7 For novv the mysterie of iniquitie vvorketh only that he vvhich novv holdeth doe hold vntil he be taken out of the vvay ✠verse 8 And then that vvicked one shal be reuealed * vvhom our Lord IESVS shal kil vvith the spirit of his mouth shal destroy vvith the manifestation of his aduent him ✠verse 9 vvhose comming is according to the operatioÌ„ of Satan ″ in al povver and lying signes and vvonders ✠verse 10 and in al seducing of iniquitie to them that perish for that they haue not receiued the charitie of the truth that they might be saued ✠verse 11 Therfore God vvil send them the operation of errour to beleeue lying ✠verse 12 that al may be iudged vvhich haue not beleeued the truth but haue consented to iniquitie ✠verse 13 But vve ought to giue thaÌ„kes to God alvvaies for you brethreÌ„ beloued of God that he hath chosen you first-fruites vnto saluation in sanctification of spirit and faith of the truth ✠verse 14 into the vvhich also he hath called you by our Gospel vnto the purchasing of the glorie of our Lord IESVS Christ ✠verse 15 Therfore brethren stand and hold the ″ traditioÌ„s vvhich you haue learned vvhether it be by vvord or by our epistle ✠verse 16 And our Lord IESVS Christ him self and God our father vvhich hath loued vs and hath giuen eternal consolation and good hope in grace ✠verse 17 exhort your hartes and confirme you in euery good vvorke and vvorde ANNOTATIONS CHAP. II. â— Aâ— though the day The curiositie of man fed by Satans deceites hath sought to knovv and to giue out to the vvorld such things as God vvil not impart to him nor be necessarie or profitable for him to knovv so farre that both in the Apostles daies and often aftervvard some haue feined reuelations some falsely gathered out of the Scriptures some presumed to calculate and coniecte by the starres and giuen furth to the vvorld a certaine time of Christes coming to iudgement Al vvhich seducers be here noted in the person of some that vvere about to deceiue the Thessalonians therein And S. Augustine in his 80 Epistle ad Hesychium proueth that no man can be assured by the Scriptures of the day yere or age that the end of the vvorld or the second Aduent shal be â— Vnles there come a reuolt first Though vve can not be assured of the moment houre or any certaine time of our Lordes coÌ„ming yet he vvarranteth vs that it vvil not be before certaine things be fulfilled vvhich must come to passe by the course of Gods prouidence and permission before vvhich are diuers vvhereof in other places of Scriptures vve be forevvarned Here he vvarneth vs of tvvo specially of a reuolt defection or an apostasie and of the comming or reuelation of Antichrist Vvhich tvvo pertaine in effect both to one either depending of the other and shal fall as it may be thought neere together and therfore S Augustine maketh them but one thing This apostasie or reuolt by the iudgement in maner of al auncient vvriters is the general forsaking fall of the Romane empire So Tertullian li. de resur carnis S. Hierom q 11 ad Algasiam S. Chrysostom ho. 4. and S. Ambrose vpon this place S. Augustine De Ciuit. Dei li. 20 c. 19. Al vvhich fathers and the rest * Caluin presumpâ—kously condemneth of errour and follie herein for that their exposition agreeth not vvith his and his fellovves blasphemous fiction that the Pope should be Antichrist To establish vvhich false impietie they interprete this reuolt or apostasie to be a general reuolt of the visible Church from God vvhose house or building they say vvas sodenly destroied and lay many yeres ruined and ruled onely by Satan and Antichrist So faith the foresaid Arch-heretike here though for the aduantage of his defence and as the matter els vvhere requireth he seemeth as al their fashion is to speake in other places quite contrarie but vvith such colour and collusion of vvordes that neither other men nor him self can tell vvhat he vvould haue or say And his fathers Vvicleffe and Luther his fellovves and folovvers Illyricus Beza and the rest are for the time of the Churches falling from Christ so various among them selues and so contrarie to him that it is horrible to see their confusion and a pitieful case that any reasonable man vvil folovv such companions to euident perdition But concerning â—his errour and falshod of the Churches defection or reuolt it is refuted suffiâ—iently by S. Augustine against the Donatistes in many places Vvhere he proueth that the Church shal not faile to the vvorldes end no not in the time of Antichrist affirming them to deny Christ and to robbe him of his glorie inheritance bought vvith his bloud vvhich teach that the Church may faile or perish Li. de vnit Ec. c. 12. 13. De Ciuit. li. 20. c. 8. In Psal 85 ad illud Tu soâ—u Deus magnus ps 70 Conc. 2. Psal 60. De vtil cred c. 8. S. Hierom refuteth the same vvicked Heresie in the Luciferians prouing against them that they make God subiect to the Diuel and a poore miserable Christ that imagine the Church his body may either perish or be driuen to any corner of the vvorld both of them ansvver to the Heretikes arguments grounded on Scriptures falsely vnderstood vvhich vvere to long here to rehearse It is ynough for the Christian reader to knovv that it is an old deceite and excuse of al Heretikes and Schismatikes for defence of their forsaking Gods Church that the Church is perished or remaineth hidden or in them selues onely and in those places vvhere they and their folovvers dvvel to knovv also that this is reproued by the holy Doctors of the primitiue Church and that it is against Christes honour povver prouidence and promis If the Aduersaries had said that this reuolt vvhich the Apostle foretelleth shal come before the vvorldes end is meant of great numbers of Heretikes Apostataes reuolting from the Church they had said truth of them selues and such others vvhom S. Iohn calleth Antichristes And it is very like be it spoken vnder the correction of Gods Church and al learned Catholikes that this great defection or reuolt shal not be onely from the Romane empire but specially from the Romane Church and vvithal from most points of Christian religion not that the Catholike Christians either in the time of
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
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
passion It hath in deede in it self to profite al but if it be not drunken it healeth not 11. Inexplicable Intending to treate more largely and particularly of Christes or Melchisedekâ— Priesthod he forvvarneth them that the mysterie thereof is far passing their capacitie and that through their feeblenes in faith and vveakenes of vnderstanding he is forced to omit diuers deepe points concerning the Priesthod of the nevv lavv Among vvhich no doubt the mysterie of the Sacrament and Sacrifice of the altar called MASSE vvas a principal pertinent matter vvhich the Apostles the Fathers of the primitiue Church vsed not to treate of so largely and particularly in their vvritings vvhich might come to the hands of the vnfaithful vvho of al things tooke soonest scandal of the B. Sacrament as vve see Io. 6. He spake to the Hebruâ—s saith S. Hierom ep 126 that is to the Ievves and not to faithful men to vvhom he might haue been hold to vtter the Sacrament And in deede it vvas not reasonable to talke much to them of that sacrifice vvhich vvas the resemblance of Christes death vvhen they thought not right of Christes death it self Vvhich the Apostles vvisedom and silence our Aduersaries vvickedly abuse against the holy Masse CHAP. VI. He exhorteth them to be perfect scholers and not to neede to be Catechumenâ— againe 4 considering they can not be baptized againe 9 and remembring their former good vvorkes for the vvhich God vvil not faile to performe them his promis if they faile not to imitate Abraham by perseuerance in the faith vvith patience 20 And so endeth his digression and returneth to the matter of Christes Priesthod verse 1 VVHERFORE intermitting the vvord of the beginning of Christ let vs proceede to perfection not againe laying ″ the foundatioÌ„ of penance from dead vvorkes and of faith tovvard God ✠verse 2 of the doctrine of baptismes and of imposition of handes and of the resurrection of the dead and of eternal iudgement ✠verse 3 And this shal vve doe if God vvill permit ✠verse 4 For * it is ″ impossible for them that were once illuminated haue tasted also the heauenly gift and vvere made partakers of the holy Ghost ✠verse 5 haue moreouer tasted the good vvord of God and the povvers of the world to come ✠verse 6 and are fallen to be renevved againe to penaÌ„ce crucifying againe to them selues the sonne of God and making him a mockerie ✠verse 7 For the earth drinking the raine often coÌ„ming vpon it bringing forth grasse commodious for them by vvhom it is tilled receiueth blessing of God ✠verse 8 but bringing forth thornes and bryers it is reprobate and very neere a curse vvhose end is to be burnt ✠verse 9 But vve confidently trust of you my best beloued better things and neerer to saluation although vve speake thus ✠verse 10 For ″ God is not vniust that he should forget your vvorke loue which you haue shevved in his name vvhich haue ministred to the sainctes and do minister ✠verse 11 And our desire is that euery one of you shevv forth the same carefulnesse to the accomplishing of hope vnto the end ✠verse 12 that you become not slouthful but imitatours of them vvhich by faith and patience shal inherite the promisses ✠verse 13 For God promising to Abraham because he had none greater by vvhoÌ„ he might sweare he sware by him self ✠verse 14 saying * Vnles blessing I shal blesse thee and multiplying shal multiplie thee ✠verse 15 And so patiently enduring he obtained the promise ✠verse 16 For meÌ„ svveare by a greater then them selues and the end of al their controuersie for the confirmation is an othe ✠verse 17 Vvherein God meaning more aboundantly to shevv to the heires of the promise the stabilitie of his couÌ„sel he interposed an othe ✠verse 18 that by tvvo things vnmoueable vvhereby it is impossible for God to lie vve may haue a most strong comfort vvho haue fled to hold fast the hope proposed ✠verse 19 vvhich vve haue as an anker of the soule sure and firme and going in into the inner partes of the vele ✠verse 20 vvhere IESVS the precursor for vs is entered made a high priest for euer according to the order of Melchisedec ANNOTATIONS CHAP. VI. 1. The foundation of penance Vve see hereby vvhat the first groundes of Christian institution or Catechisme were in the primitiue Church and that there vvas euer a necessarie instruction and beleefe of certaine points had by vvord of mouth and tradition before men came to the Scriptures vvhich could not treate of things so particularly as vvas requisite for the teaching of al necessarie groundes Among these points were the 12 Articles conteined in the Apostles Creede the doctrine of penance before Baptisme the maner and necessitie of Baptisme the Sacrament of Imposition of hands after Baptisme called Confirmation the articles of the Resurrection Iudgement and such like Vvithout vvhich things first laid if one should be sent to picke his faith out of the Scripture there vvould be madde rule quickly See S. Augustine in exposit inchoat ep ad Ro. versut finem 4. Impossible How hard the holy Scriptures be and how dangerously they be read of the vnlearned or of the proud be they neuer so vvel learned this one place might teach vs. Vvhereat the Nouatians of old did so stumble that they thought and heretically taught that none falling into any mortal sinne after Baptisme could be receiued to mercie or penance in the Church and so to a contentious man that vvould folow his owne sense or the bare vvordes vvithout regard of the Churches sense and rule of faith after vvhich euery Scripture must be expounded the Apostles speach doth here sound Euen as to the simple and to the Heretike that submitteth not his sense to the Churches iudgement certaine places of this same Epistle seeme at the first sight to stand against the daily oblation or sacrifice of the Masse vvhich yet in truth make no more for that purpose then this text we now stand on serueth the Nouatians as vvhen we come to the places it shal be declared And let the good Readers beware here also of the Protestants exposition for they are herein vvorse then Nouatians specially such as precisely folovv Caluin holding impiously that it is impossible for one that forsaketh entirely his faith that is becommeth an Apostata or an Heretike to be receiued to penance or to Gods mercie To establish vvhich false and damnable sense these fellowes make nothing of S. Ambroses S. Chrysostoms and the other fathers exposition vvhich is the holy Churches sense That the Apostle meaneth of that penance vvhich is done before and in Baptisme vvhich is no more to say but that it is impossible to be baptized againe and thereby to be renouated and illuminated to die be buried and rise againe the second time in
first effect of this Sacrament is to saue the soule by giuing grace and comfort to vvithstand the terrours and tentations of the enemie going about specially in that extremitie of death to driue men to desperation or distresse of minde and other damnable inconueniences the vvhich effect is signified in the matter of this Sacrament specially 15. Shal lift him vp Vvhen it shal be good for the saluation of the partie or agreable to Gods honour this SacrameÌ„t restoreth also a man to bodily health againe as experience ofteÌ„ teacheth vs. Vvhich yet is not done by vvay of miracle to make the partie sodenly vvhole but by Gods ordinarie prouidence and vse of second causes vvhich othervvise should not haue had that effect but for the said Sacrament This is the second effect 15. They shal be remitted him Vvhat sinnes soeuer remaine vnremitted they shal in this Sacrament and by the grace thereof be remitted if the persons vvorthely receiue it this is the third effect S. Chrysostom of this effect saith thus They speaking of Priests do not onely remit sinnes in baptisme but aftervvard also according to the saying of S. Iames. If any be sicke let him bring in the Priests c. Li. 3 de Sacerd. prope initiuÌ„ Let the ProtestaÌ„ts marke that he calleth Presbyterâ—s sacerdotes that is Priests and maketh them the onely ministers of this Sacrament and not elders or other lay men By al vvhich you see this Sacrament of al other to be maruâ—lous plainely set forth by the Apostle Onely sicke men and as the Greeke vvord giueth men very vveake must receiue it onely Priests must be the ministers of it the matter of it is holy oile the forme is praier in such sort as vve see novv vsed the effects be as is aforesaid Yet this so plaine a matter and so profitable a Sacrament the enemie by Heretikes vvould vvholy abolish 16. Confesse therfore It is not certaine that he speaketh here of sacramental Confession yet the circumstance of the letter vvel beareth it and very probable it is that he meaneth of it and Origen doth so expound it ho. 2 in Leuit. Venerable Bede vvriteth thus In this sentence saith he there must be this discretion that our daily and litle sinnes vve confesse one to an other vnto our equals and beleeue to be saued by their daily praier but the vncleannes of the greater leprosie let vs according to the lavv open to the Priest and at his pleasure in vvhat maner and hovv long time he shal commaund let vs be careful to be purified But the Protestants fleing from the very vvord confession in despite of the Sacrament translate thus Acknovvledge your faultes one to an other They do not vvel like to haue in one sentence Priests praying ouer the sicke anoiling them forgiuing them their sinnes confession and the like 17. He praied The Scriptures to vvhich the Apostle alludeth make no meÌ„tion of Elias praier therfore he knevv it by tradition or reuelation Vvhereby vve see that many things vnvvritten be of equal truth vvith the things vvritten 20. Maketh to be conuerted Here vve see the great revvard of such as seeke to conuert Heretikes or other sinners from errour and vvickednes and hovv necessarie an office it is specially for a Priest 20. Shal saue Vve see it derogateth not from God to attribute our saluation to any man or Angel in heauen or earth as to the vvorkers thereof vnder God by their praiers preaching correction counsel or othervvise Yet the Heretikes are so folish and captious in this kinde that they can not heare patiently that our B. Lady or others should be counted meanes or vvorkers of our saluation THE ARGVMENT OF BOTH THE EPISTLES OF S. PETER THE FIRST AND THE SECOND OF S. Peter vve reade at large both in the Gospels and in the Actes of the Apostles and namely that Christ designed him and also made him his vicaâ— as S. Mathevv for that cause in the catalogue of the Apostles calleth him Primus the first and all antiquitie Princeps Apostolorum the Prince of the Apostles and that he accordingly executed that office after Christes departure plating the Church first among the Ievves in Hierusalem and in al that countrey and coastes about as Christ also him self before had preached to the Ievves alone But preaching at length to the Gentiles also according to Christes commission Mat. 28. v. 19. and being novv come to Rome the head citie of the Gentiles from thence he vvriteth this Epistle to his Christian Ievves hauing care of them in his absence no lesse then vvhen he vvas present and not to the Ievves that vvere at home belike because they had S. Iames or his successor S. Simon Cleophâ— resident vvith them but * to them that vvere dispersed in Pontus Galatia Cappadocia and Bithynia And that he vvriteth it from Rome him self signifieth saying The Church that is in Babylon saluteth you Vvhere by Babylon he meaneth Rome as al antiquitie doth interpret him not that he so calleth the Church of Rome but the heathen state of the Romane empire vvhich then and 300 yeres after vnto the conuersion of Constantinus the Emperour did persecute the elect Church of Rome in so much that the first 33 Bishops thereof vnto S. Siluester vvere al Martyrs For the matter vvhereof he vvriteth him self doth signifie it in these vvordes This loe the second Epistle I vvrite to you my deerest in vvhich Epistles I stirre vp by admonition your sincere minde that you may be mindeful of those vvordes c. So he saith there of both together And againe of the first to the same purpose in an other place I haue breefely vvritten beseeching and testifying that this is the true grace of God vvherein you stand For there vvere at that time certaine Seducers as S. August also hath told vs vvho vvent about to teach Onely faith as though good vvorkes vvere not necessarie nor meritorious there vvere also great persecutions to compel them vvith terrour to denie Christ al his religioÌ„ He therfore exhorteth theÌ„ accordingly neither for persecution neither by seduction to forsake it though in the first his exhortation is more principally against persecution and in the second more principally against seduction The first epistle is noted to be very like to S. Paules epistle to the Ephesians in vvordes also and so thicke of Scriptures as though he spake nothing els The time vvhen the first vvas vvritten is vncertaine the second vvas vvritteÌ„ a litle before his death as is gathered by his vvordes in the same c. 1. v. 14. THE FIRST EPISTLE OF PETER THE APOSTLE CHAP. I. He comforteth them in their persecutions being novv by Baptisme made the children of God vvith the hope of their heauenly exhâ—ritance 6 shevving hovv meritorious it is for them to be so constant in faith 10 and confirming them therein vvith the authoritie of the Prophets and of the
B Ladie the perpetual virgin MARIE Hovvbeit some good authors say that their mother Marie vvas the natural sister of our Ladie and that therfore they are called Fratres Domini the brethren of our Lord. Hovvsoeuer that be three of them are reckened amoÌ„g the 12. Apostles Iames and Simon Cananaeus and Iude. Yea and that they vvere somevvhat more then Apostles though lesse then Peter S. Paul signifieth vvhere he saith speaking of him self and Barnabas As also the other Apostles and the brethren of our Lord and Cephas 1. Cor. 9. And as S. Luke calleth this Iude Iude of Iames so he calleth him self in this Epistle of his Iude the seruant of Iesus Christ and the brother of Iames. S. Matthevv and S. 〈…〉 as Lebbaeus also in the Greeke His feast and his 〈…〉 Church keepeth Octob. 28. called Simon and Iudes day His Epistle is an 〈◊〉 against aâ— heretikes as it vvere a Commentarie of 2 Pet. 2. and namely as * â— Aug. hath told vs against those vvhich misconstred S. Paules Epistles and held Only faith vvhom he calleth therfore Men that transferre or 〈…〉 grace of God into rioâ—ousnes v. 4. exhorting Catholikes to be constant and 〈◊〉 from their old faith and to contend for the keeping thereof v. 3. 〈…〉 heretikes â— saith he segregate them selues from the Church and from 〈…〉 v. 19. THE CATHOLIKE EPISTLE OF IVDE THE APOSTLE He exhorteth them to stand to their old faith shâ—vving them by examples that it is damnable not to continue and be constant 8 inueighing against the lecherie blasphemie apostasie banketing of the heretikes 14 and that their damnation vvas long foretold 17 Catholikes therfore to be vnmoueable to reproue the obstinate to recouer al not desperate to confirme the vveake and to liue them selues vertuously and vvithout mortal sinne vvhich by Gods grace they may doe verse 1 IVDE the seruant of IESVS Christ and brother of Iames to them that are in God the Father beloued and in IESVS Christ preserued and called ✠verse 2 Marcie to you and peace and charitie be accomplished ✠verse 3 My deerest taking al care to vvrite vnto you of your common saluation I thought it necessarie to vvrite vnto you beseeching you to contend for the faith once deliuered to the sainctes ✠verse 4 For there are certaine men secretely entred in vvhich vvere long ago prescribed vnto this iudgement impious transferring the grace of our God into riotousnes and denying the onely Dominator and our Lord IESVS Christ ✠verse 5 * But I vvil admonish you that once knovv al things that IESVS sauing the people out of the land of Aegipt * secondly destroied them vvhich beleeued not ✠verse 6 But the Angels vvhich kept not their principalitie but forsooke their owne habitation he hath reserued vnder darkenesse in eternal bondes vnto the iudgment of the great day ✠verse 7 As * Sodom and Gomorrhe and the citie adioyning in like maner hauing fornicated and going after other flesh vvere made an example sustaining the paine of eternal fire ✠verse 8 In like maner these also defile the flesh and despise dominion blaspheme maiestie ✠Vvhen Michael the Archangel disputing vvith the Diuel made altercation ″ for the body of Moyses he durst not inferre iudgment of blasphemie but said Our Lord commaund ' thee ✠verse 10 But these vvhat things so euer certes they are ignorant of ″ they blaspheme and vvhat things so euer naturally as dumme beastes they knovv in those they are corrupted ✠verse 11 Vvo vnto them vvhich ' haue gone in the vvay of * ″ Caâ—n and vvith the errour of * Balaam haue for revvard povvred out them selues and haue perished in the contradiction of Corè ✠verse 12 These are in their bankets spottes feasting together vvithout feare feeding them selues cloudes vvithout vvater vvhich are caried about of vvindes trees of autumne vnfruiteful tvvise dead plucked vp by the rootes ✠verse 13 raging vvaues of the sea foming out their ovvne confusions vvandering starres to vvhom the storme of darkenesse is reserued for euer ✠verse 14 And of these prophecied Enoch the seuenth from Adam saying Behold our Lord is come in his holy thousandes ✠verse 15 to doe iudgement against al and to reproue al the impious of al the vvorkes of their impietie vvherby they haue done impiously and of al the hard thinges vvhich impious sinners haue spoken against him ✠verse 16 These are murmurers ful of complaintes vvalking according to their ovvne desires and their mouth speaketh pride admiring persons for gaine sake ✠verse 17 But you may deerest be mindeful of the vvordes vvhich haue been spoken before by the Apostles of our Lord IESVS Christ ✠verse 18 vvho told you * that in the last time shal come mockers according to their ovvne desires vvalking in impieties ✠verse 19 ″ These are they vvhich segregate them selues sensual hauing not the Spirit ⊢ ✠verse 20 But you my deerest building your selues vpon our ' most holy faith in the holy Ghost praying ✠verse 21 keepe your selues in the loue of God expecting the mercie of our Lord IESVS Christ vnto life euerlasting ✠verse 22 And these certes reproue being iudged ✠verse 23 but them saue pulling out of the fire And on other haue mercie in feare hating also that vvhich is carnal the spotted cote ✠verse 24 And to him that is able to preserue you vvithout sinne and to sette you immaculate before the sight of his glorie in exultation in the comming of our Lord IESVS Christ ✠verse 25 to the onely God our Sauiour by IESVS Christ our Lord be glorie and magnificeÌ„ce empire and power before al worldes and novv and for al vvorldes euermore Amen ANNOT. 9. For the body of Moyses Vvhen why or hovv this altercation or combat was betwene S. Michael and the Diuel about Moyses body no man can declare only this vve see that many truthes and stories vvere kept in the mouthes and hartes of the faithful that vvere not written in Scriptures canonical as this vvas among the Ievves 10. They blaspheme He speaketh of Heretikes who being ignorant in Gods mysteries and the diuine doctrine of his Church vvhen they can not reproue the things then they fall to execrations irrisions and blasphemies against the Priests Church and Sacraments and vvhatsoeuer is godly 11. Cain Balaaâ— Corè The Apostle vvould haue Heretikes specially to be knowen by the resemblance they haue first to Cain in that for enuy that his brothers seruice and sacrifice was accepted and his reiected sâ—ewe his said brother and was a fugitiue from the face and citie of God vvhich is the Church Secondly by their resemblance to Balaam who for money was induced to curse Gods people as couetousnes is commonly the cause that first maketh Heretikes and false Prophets wherevpon S. Augustine saith He is an Heretike that for
may be broken and otherwise emploied 78. nu 10. pag. 92. nu 25. Sainctes know our doings hartes heare our praiers 64. 184. 186. m. 187. 428. 457. m. They are as Angels 198. They may be present with the liuing 49. 110. m. at their ovvne toÌ„bes monumeÌ„ts 711. Praying to Saincts that they pray for vs. 380 m. 186. 304. 471. 668 at large 679. 709. 711. 717. 309. m. They are our mediators an aduocates without any derogatioÌ„ to Christ 471. 568. 678. 679. 714 m. How Christ is our only Mediator and only Aduocate 568. 678. 679. The conclusion of al praiers is Per Christum Dominum nostrum 265 marg The Protestants arguments ansvvered 409. 607. 608. 611. nu 9. 568. 678. Vigilantius their father founder of this heresie refuted by S. Hierom 711. Hovv S. Hierom saith that Christ his Saincts are euery where ibidem Their Festiuities or holidaies 7. nu 16. 75. m. 507. at large 668. Their memories or commemorations in the sacrifice of the Masse 332. 454. 726. Canonizing of Saincts 7. Their miracles 33. nu 24. See Miracles Relikes The great honour of Saincts and that it is no derogation to Christs honour 55. nu 28. pag. 350. nu 16. pag. 553 marg 577. 601. 653. 703 marg 704. 714 marg 720 marg 742 marg They are patrones of men and countries 404. They are called sauiours redeemers c. vvithout derogation to Christ 569. 577. 653. 308 marg our hope 548 marg God and our Ladie saue vs the like speaches 337. 700. To beleeue in Saincts 409. nu 14. pag. 601. Saluation No man sure of his saluation but in hope 263. 394. 402. nu 16. pag. 403. 418. 433. 444. 493. 530. 393. marg See F. The Protestants special faith Satisfaction See Penance Satisfactorie vvorkes of one for an other 474. 485. 538. Satisfaction enioyned 143 m. Schisme Prefigured in the Ievves Schismatical temples 166. 227. 228. 448. in Ieroboams calues and altars 448. in Corè Darhan Abiron 482. 695. contrarie to the vnitie of the Church 456 501. nu 9. pag. 519. 520. detestable and sacrilegious 520. The beginning of al Schismes 426 marg In schisme no vvorke auailable to saluation 14. nu 24. pag. 180. 263. nu 4. pag. 457. num 1. See Church Schismatikes Schismatical seruice sermons to be auoided 94. 482. 590. 225 marg Specially the Communion 442. 447. 448. See Heretike and Heresie Scandal 112 marg 356. 386 marg Scripture Canonical and not Canonical discerned and iudged by the Church 499. 500. See pag. 2 after the preface S. Augustines sentences cited at large The Scripture and Church Whether is elder and of more authoritie 500. The Protestants deny many bookes of the Scripture because they are repugnant to their heresies See Heretikes They many vvaies corrupt the Scriptures See Heretikes Priuate Phantastical interpretatioÌ„ of Scriptures 669. 672. Al Heretikes and the Diuel him self alleage Scriptures but falsely p. 5. nu 25. p. 11. nu 6. p. 34. 145 m. 162. nu 20. p. 261. 402. 14. nu 35. 39. pa. 613. 645. 651. nu 12. p. 646. nu 21. p. 682. 711. 740. VvomeÌ„ great tatlers talkers of Scripture 568. Not the great talkers and hearers thereof but the doers are blessed 698 m. The Scripture is ful of profound senses 232. 508. hard to vnderstand 151 marg 311 marg 558. nu 6. pag. 613. nu 4. pag. 672. 673. 661. nu 19. p. 662 marg 740. S. Paules epistles hard about iustification by faith and therfore misconstrued of old and new heretikes 389. 646. 672. The Epistle to the Romanes hard concerning predestination 404 marg The difficultie of the Apocalypse 699. The Protestants count al Scriptures easie for euery maÌ„ to vnderstand by his priuate spirit therfore they reiect the Doctors expositioÌ„s admit nothing but Scripture 672. Their folish distinction that S. Paules epistles are not hard but the matter he vvriteth of ibid. The self same scriptures alleaged by the old heretikes and the Protestants and answered by the fathers long agoe 444. nu 5. pag. 575. 646. 711. 712. The Scripture coÌ„sisteth in the true sense therof which is only in the Cath. Church 477. nu 6. p. 669. nu 20. The bare letter killeth both Iew Heretike 477. They searche not the Scriptures deepely but superficially 232. Vvho be the litle ones that best vnderstand the Scriptures 30. nu 25. p. 169. nu 21. The auncient fathers humilitie in reading and expounding the Scriptures 67â— 5â—8 661. nu 19. pag. 699. Catholike Doctors only are right handlers of the Scriptures 590. The curse for adding and diminishing thereof and that it pertaineth to heretikes not to Catholike expositors 45. The interpretation of Scripture is called prophecie 413 marg when the same is according to the rule of faith ibid. Of the translating and reading the holy Scriptures in the vulgar tongue of the difficultie of them vvith what humilitie they ought to be read of many others pointes concerning the sacred Scriptures see the Preface to the reader The text corrupted by old heretikes 684. 687. Scriptures haue not only a literal sense but also a mystical and allegorical 7. nu 15. pag. 508. 607 marg 614 marg The ProtestaÌ„ts deride the mystical interpretations of the auncient Doctors 614 marg The people may not iudge of the sense of Scriptures or of their Pastors expositions 344. The comfort and profite of Christian Cathol men in reading and hearing the Scriptures 344. 419 marg 592. Vvhat they finde in searching the Scriptures 230. Not only Scriptures but tradition also 622. marg 559. 592. 279 marg 678 marg 717 marg The Apostles and Churches precepts 336 marg See Tradition The Churches order in reading the Scriptures in her diuine Seruice See CHVRCH Secte taken sometime in good part but novv in the euil 373. 362 marg Simonie vvhat and vvhy so called 314. Vvhat a heinous sinne ibid. nu 22. Sinne original actual 395. nu 14. 676. nu 7. Al conceiued and borne in original sinne Christ excepted and his B. mother 395. No man liueth vvithout sinne 676. nu 8. pag. 16. S. Augustine excepteth our B. Ladie ibidem Sinnes mortal and venial 14. 16. 385. 643. 676. Not God but the Diuel is author of sinne 36 m. See God Hovv the Diuel sinned from the beginning 682. CoÌ„cupiscence cause of sinne 642 m. Al sinne procedeth of three special things mentioned by S. Iohn 677 marg The lavv did not cause sinne 395. 398 m. Mortal sinne excludeth grace and iustice 682. Venial sinnes consist vvith grace and true iustice 676. Examples of venial sinnes 676. How they are taken away without any Sacrament 258. they may be forgiuen after death 94. Al remission of sinnes is by the Passion of Christ 676. Many secundarie meanes instruments of remission by which the Passion of Christ is applied 676. Vvhat is meant by Sinnes couered and not imputed 392. Sinnes against the holy Ghost 33. nu 31. Sinnes crying
to heauen 651. No sinne but in this life it may be remitted the contrarie is the heresie of the Caluinists 686. See Penance They are worse in this point then the Nouatians 613. Vvhat is in S. Iohns Epistle a sinne to death 687. Three degrees of sinnes signified by the three dead that Christ raised to life 100. Sinne the cause of sicknes and other plagues 132. Spirit To adore and serue God in spirit 228. Boasting of the spirit 684. Not to credit euery spirit and hovv to trie them 552. The Church onely hath to discerne spirites 684. The testimonie of the Spirit in vs. 402. Superioritie and difference of degrees not forbidden 57 marg 165 marg Superstition not allowed in the Catholike Church 344. 539 marg The Protestants falsely call deuotion superstition 344. Supremacie of temporal Princes in matters Ecclesiastical See Princes T Tithes due to God and his Priests 615. Giuen by the inferior to the superior ibid. Paied in the Law of nature Moyses ib. How due to the Priests of Christes Church 616. Tongues Praiers in an vnknovven tōgue See Praiers The 14 chap. of the first to the Corinthians explicated concerning tongues 460. The Protestants vaine boasting of tongues 457 marg The three principal tongues in the title of the Crosse of Christ 271 marg The holy Scriptures most conueniently preserued in them ibid. Traditions not written 559. at large 413. 414. 476. 612. 653. 279 marg 353. 451. 454. 43. 106. 464 marg 695. 591 marg Apostolical traditions 413. 414. 451. 476. 559. 560. 612. 464 marg Particular traditiōs of the Apostles the Lent 12. 145 marg the administration of the B. Sacrament 451. 454. a commemoration inuocation of Saincts in the Masse ibid. praier for the dead ibid. and 560. mingling water with wine ibid. Baptizing of infantes 559. the Apostles Creede 560. See other particular traditions pag. 454. 559. Pater noster in the Masse 567. keeping of Sunday Easter Vvhit-sontide c. 43. 467 mar How to know Apostolical traditions 560. 559. Ignatius booke of the Apostles traditions ib. The fathers estimation of traditions 559. The Protestants hatred of the very name and suppressing the same in the text of holy Scripture 559. 560 marg They are called Depositum 414. 581 mar descending from the Apostles by Bishop and Bishop vnto the end 584. The Protestāts can shew no such Depositum 584. Heretikes conuicted by traditiō 5. 559. Iewish and heretical traditions 43. 106. Translation of the Bible into Greeke called Septuaginta 633. cited of the Euangelistes and authentical in the Greeke Church ibid. The authentical Latin translation 633. Beza preferreth it before al the rest See the preface Translatours of holy Scripture must be exacte and sincere 221. See the preface V VIrginitie better then Mariage more meritorious and grateful to God fitter for his seruice 4. 55. 440. 725 m. 356. The contrarie was Iouinians old condēned heresie 582. Virginitie coūseled not commaunded 55. 440. 438 marg See Mariage Professed virgins may not marie See Vovv The state of virgins passeth the rest 725 m. Visions recorded in the Scriptures 315. 318. 319. 368. 492. Visions haue no credite with Heretikes specially with the Protestants 319 marg 492. Some haue been rapt to see the state of the next life 491 marg Extreme vnction See Extreme Vovv an acte of soueraine worship 169. Neuer true religion without vowes and votaries ib. The Protestants haue abandoned al vowes and votaries ib. Vow of monastical and religious life 169. 304. Vow of Virginitie or chastitie lawful possible c. 55. 580. 581. 582. Yong vvomen may vovv Religion 581. Our B. Ladie vowed virginitie 138. The daughters of Philip the Deacon were vowed virgins 356. The Apostles vowed pouertie and professed the religious state of perfection pag. 55. nu 21. 27. Breache of vowes damnable 304. 439. 440. It is to breake their first faith 580. It is to goe after Satan 581. It is the highest kinde of Sacrilege 304. It is worse then aduoutrie 582. Vvhat virgins widovves the Apostle allovveth to marie 440. 581. Iouinian for persuading Nunnes to marie is called of S. Augustine a monster of S. Hierom he and his folovvers Christian Epicures 582. The Protestants call Iouinians heresie Gods word 582. Vvhat vovves are unlavvful and not to be kept 361. Vsurie not to be vsed among Christians 255. Spiritual vsurie in the better sense 74. nu 27. W VVidovvhod 579 at large This state more blessed then the state of matrimonie 439 m. Their cōtinual praier continencie 578 m. The example of holy Anne 141. 142. S. Ambrose and S. Augustine wrote whole bookes in cōmēdation of the state of widowhod 579. The Churches widowes called Diaconissae and their office 579. They must haue had but one husband ibid. The Caluinists most absurd expositiō of these wordes The husband of one wife 580. The Apostle forbiddeth not al yong widowes to vow 581. See Continencie The vvord of God is not only that vvhich is written in the Scriptures 548. See Gospel Tradition Vvorkes meritorious of life euerlasting 17. 177. 387. 430. 593. 594. 613. 703 mar No workes of them selues vvithout faith and the grace of God are meritorious 378. 594. Such are the workes that S. Paul excludeth from iustification 378. 387. 390. 411. 385. 499 marg Vve presume not vpon our owne workes or merites as of our selues but as of Gods grace 516 marg 594. The Protestants make no difference betwene Christian mens workes done in grace and the workes of Ievves Pagans 411. They are iniurious to Gods grace vvhich maketh vorkes meritorious 594. The Scriptures which they falsely alleage answered 189. 402. Vve are iustified by vvorkes also and not by faith only 16. 643. 645 and 646 at large 153 marg 678 marg 510 m. 538. m. See faith Good workes before faith though not meritorious yet are preparatiues to the first iustification 320. 389 m. That euery man shal be rewarded according to his vvorkes is a cōmon phrase in Scripture 47. 386 marg 387. 430. 656 marg 744 marg not according to faith only or lacke of faith 741. nu 12. Al good workes rewarded in heauen 630 marg 413. nu 1. pag. 587. 524 marg 543 marg 191 marg Heauen is due for them according to Gods iustice 593. 594. 613. 553 mar They giue great confidence before God 630. 627 marg Vvorkes may be done in respect of reward 16. nu 4. pag. 631. marg pa. 444. The three workes of iustice 14. 15. 16. Vvorkes of mercie how acceptable to God 663. 317. m. 341 marg See Almes Vvorkes of perfection or supererogation 444. 485. 168 m. See C. Euangelical Counsels Vvorkes satisfactorie 143 m. See faith Iustification Merite Revvard Heauen prepared for them only that deserue it by good workes 58. nu 23. pag. 73 marg Vvithout good vvorkes a man shal be demned 143 marg 153 marg 739 marg The booke of euery mans workes opened in the day of iudgement 741.
estimation examples of some peculiar traditions out of the fathers S. Chrysostom S. Basil S. Hierom. S. Augustine S. Epiphanius S. Irenaeus Tertullian S. Cyprian Origen The Scriptures giuen vs by tradition and the sense thereof The Creede an Apostolical tradition An inuincible argument for the credite of Traditions â— Here also 〈◊〉 as is noted before 2 Thess 2. 15. the aduersaries in their translatioÌ„s auoid the vvord Tradition being plaine in the Greeke lest them selues might seeme to be noted as men vvalking inordinately and not according to Apostolical Tradition as al Schismatikes Heretikes and rebels to Gods Church doe Ep. 6 18. Col. 4 3. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 1. Cor. 4. 1. Th. 2. 1. Cor. 9 6. Gal. 6 9. The heretikes cauillation against Religious meÌ„ that vvorke not ansvvered 1 Cor. 9. The spiritual trauailes of the Clergie * See S. Cypr. ep 66. Religious meÌ„ working with their handes Monkes were shauen in the primitiue Church and Nonnes clipped of their heare S. Augustines opinion concerning Religious mens working or not working li. de â—p Monach. c. 21. Ecclesiastical censures against the disobedient Not to communicate with excoÌ„municate persons but in certaine cases 1 Timoth. 3. 1 Timoth. 3. * 1 Tim. 1. Act. 20. v. 25. 38. Col. 2. v. 1. ⸬ S. Augustine saith He that list to haue the hope of heaueÌ„ let him looke that he haue a good coÌ„scieÌ„ce to haue a good conscience let him beleeue vvorke vvel for that he beleueth she hath of faith that he vvorketh he hath of charitie Praefat. in Psa 31. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ro. 7 13 Mt. 9 13. Mr. 2 17. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Euil life and no good conscience is often the cause that men fall to Heresie from the faith of the Catholike Church Againe this plainely reproueth the heretikes false doctrine saying that no man can fall from the faith that he once truely had Teaching othervvise then the doctrine receiued is a special marke of Heretikes * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luthers teaching othervvise Al heretical doctrine is fables Curious questioning in religion Charitie the very formal cause of our iustification Heretikes great boasters but vnlearned Libertines alleage scripture Excommunication of Heretikes and the effect thereof The Priests high authoritie of Excommunication The terrible effect thereof ⸬ Euen for heathen kings Emperours by vvhom the Church suffereth persecution much more for al faithful Princes powers and people both spiritual and temporal for vvhom as members of Christes body and therfore ioyning in praier oblation vvith the ministers of the Church the Priestes more properly and particularly offer the holy Sacrifice See S. Augustine de orig anima li. 1. c. p. 2. Tim. 1 11. 1. Pet. 3 3. 1. Cor. 14 34. Gen. 1 27. 3 6. ` she The praiers petitions in the Masse deduced out of the Apostles vvordes by S. Augustine other fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 PATER NOSTER in the Masse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Theoph. in hunc loc Praier in the Masse for kings and other God vvil no mans perditioÌ„ but the saluation of al. Hovv there is but one Mediator Christ and vvhat it is to be such a Mediator * Aug. li. 9. de Ciu. cap. 15. De fid ad Pet. c. 2. The different maner of praying to Christ and to Saincts Kyrie eleison Christe eleison Hovv there be many mediators as there be many sauiours and redeemers eueÌ„ in the Scriptures Iud. 3 9. 2 Esd 9 27. Act. 7 35. Women great talkers of Scripture and promoters of heresie * S. Chrys Ho. 9. in 1. Tim. Tit. 1 6. c He saith hauing children not getting children S. Ambr. Ep. 82. b Neophytus is he that vvas lately christened or nevvely planted in the mystical body of Christ b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great charge great merite of Ecclesiastical functions The Apostle vnder the name of Bishop instructeth Priestes also The heretikes opinion coÌ„cerning Priests mariage 1 Cor. 7. S. Paules place of one vvife excludeth bigamos from holy Orders * li. 2 ep 25. Vvho are counted bigami Leuit. 21. The Heretical clergie nothing regardeth the Apostles prescription of one vvife None euer maried after holy Orders Socrat. li. 1 c. 8. They that vvere made Priests of maried men absteined from their vviues Sozom. li. 1 c. â—2 S. Epiphanius Mariage of Priests is contrarie to the auÌ„cient canoÌ„s Eusebius S. Hierom. S. Augustine See S. Leo ep 92. c. â— S. Ambrose Tertullian S. Cyprian Councels None rashly to be admitted to the Clergie Heretikes admit al sortes vvithout exception The three holy orders only bound to chastitie Leo ep 92. c. 3. Greg. li. 1 ep 42. The 4 inferiour orders not bound to chastitie Al the seuen orders auncient eueÌ„ from Christ and the Apostles time S. Ambrose calleth the B. of Rome Rector of the vvhole Church The heretikes say directly coÌ„trarie to the Apostle that the Church is not the piller of truth That the Church is the piller of truth and can not erre is proued by many reasons Io. 14 16. Mat. 16. Mat. 28. Eph. 4. Io. 17. Luc. 22. Psal 2. Eph. 5. The meaning of this article I beleeue the Cath. Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the visible Church that is the piller or truth and can not erre Vvhence the Church hath this priuilege neuer to erre S. Augustine Lactantius S. Cyprian S. Irenaeus 2 Tim. 3 3 Pet. 3. Iude v. 18. ⸬ We see plainely by these vvordes such abstinence only to be disalovved as condemneth the creatures of God to be naught by nature creation 1. Tim. 1 4. Tit. 3 9. ⸬ Some saith S. Chrysost expound this of fasting but they are deceiued-for fasting is a spiritual exercise See a goodly commentarie of these vvordes in S. August li. de mor. Eccl. Cath. c. 33. Al Heretikes are apostataes from the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. 19. The old Heresies against matrimonie * Aug. har 46. The old Heresies about abstinâ—â—e from meates The Catholikes impudently charged vvith the said old heresies Abstinence from certaine meates is no condemnation of the meates Diuers good causes of abstinence Forbidding certaine persons to marrie is no condemnation of matrimonie Catholikes esteeme matrimonie more then the Protestants doe The Protestants obiectoÌ„s answered long ago by S. Hierom and S. Augustine * Aug. li. 2 c. 5 de nupt câ—ncupise Blessing of the table or of meates specially by a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To blesse is a preeminence of the better person Hebr. 7. No creature il by nature yea one more sanctified then an other Holy times and places euery thing deputed to the seruice of God holy Mat. 23. 2 Pet. 1. Creatures hallovved by the signe of the Crosse The blessing of our meate vvhat a vertue it hath 〈◊〉 〈◊〉
Gen. 1 26. The Epistle vpon the 5 Sunday after the Epiphanie Eph. 4 32. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumph and haue the victorie Eph. 5 22. 1. Pet. 3 7. Eph. 6 1. Eph. 6 5 Tit. 2. 9. 1. Pet. 2 18. ⸬ Retribution or revvard for good vvorkes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vvhich signifieth rendering one for an other Deu. 10 17. Ro. 2 11. Gal. 2 6. Heretical and foolish translation Iustice an inherent qualitie in vs. Luc. 18 1 Eph. 6 18. 2. ⸬ S. Paul euer much desireth the praiers of the faithful whereby vve learne the great efficacie of them Thes 3 1 Eph. 5 15. Phile. 10. ⸬ He did not only pray but tooke other great paines to procure Gods grace for the Colossians perhaps by watching fasting and doing other penance of body that God would not suffer them to fall from their receiued faith to the secte of Simon Magus or the Iudaizing ChristiaÌ„s 2 Tim. 4 10. 11 The Epistle vpon the 6 Sunday after the Epiphanie ⸬ In this and the like places the Heretikes malitiously most falsely translate construe apply al things meaÌ„t of the HeatheÌ„ idols to the memories and images of Christ and his saincts namely the English Bibles of the yere 1562. 1577. See the AnnotatioÌ„ 1 Io. 5 21. Religious persons imitation of diuers holy men is the imitatioÌ„ of Christ him self c A notable example for Catholike preachers and passing comfortable wheÌ„ in the middes of persecutioÌ„s and reproches they preache sincerely to please God not men Act. 16 12. 23. ` milde Act. 20 34. 1. Cor. 4 12. 2. Thes 3 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ If the Apostle vvithout iniurie to god in right good sense call his scholers the ThessaloniaÌ„s his hope ioy glorie vvhy blaspheme the ProtestaÌ„ts the Cath. Church her childreÌ„ for terming our B. Ladie or other Sainctes their hope for the special consideÌ„ce they haue in their praiers Not only the vvritteÌ„ vvord is the vvord of God Act. 18 5. ⸬ Though letters or epistles in abseÌ„ce giue great comfort and confirmation in faith yet it is preaching in presence by vvhich the faith of Christ and true religion is alvvais both begunne and accomplished The Epistle vpon the 2 Sunday in Lent c Al Catholike Christians make one fraternitie or brotherhod Io. 13 34 15 17. Heb 13 1 ⸬ Christian men ought to procede and profite continually in good vvorkes and iustification The Epistle in a Masse for the dead vpon the day of the burial or deposition 1. Cor. 15 23. ⸬ He speaketh in the person of those that shal be aliue vvhen our Sauiour returneth to iudgement Mt. 24 31. 1. Cor. 13 52. The precepts of the Church Mt. 24 44. 2 Pet. 3 10 Apoc. 3 3 16 15. Esa 59 17. Eph. 6 17. ⸬ A christian mans vvhole armour is not faith only but al the three vertues here named b The Epistle vpoÌ„ the Imber Saturday in Lent Pro. 17 13. Ro. 12 1. Pet. 3 9. Luc. 18 1. c To desire eternal life of him that onely can giue it is to pray vvithout intermission but because that desire is ofteÌ„ by worldly cares cooled certaiÌ„e houres and times of vocal praier vvere appointed See S. Aug. ep 121 ad Probam Not rashly to credite euery spirit * Act. 1â— v. 11. * c. 2. v. 15. ⸬ Note that by constant and patient suffering of afflictioÌ„s for christ men are made vvorthie so the Greeke signifieth as the Aduersaries them selues traÌ„slate v. 11. of the crowne or kingdom of heauen and so do merite and deserue the same See Anno. Luc. 20 35. And the Apostle here saith that it is Gods iustice no lesse to repay glorie to the afflicted then to render punishmeÌ„t to them that afflict because of their contrarie deserts or merites c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Thes 4 16. ⸬ Christ shal be glorified in his Saincts that is by the great and vnspeakable honour exaltatioÌ„ of them he shal be honoured as now he is the honour vvhich the Church doth to them not diminishing Christs glorie as the Aduersaries folishly preteÌ„d but excedingly augmenting the same c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Epistle in the Imber Saturday of Aduent c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ⸬ Hovv then can the Pope be Antichrist as the Heretikes fondly blaspheme vvho is so far from being exalted aboue God that he praieth most humbly not onely to christ but also to his B. mother and al his Saincts Es 11 4. ⸬ Deus miâ—â—et saith S. Aug. li. 20. de Ci. c. 19. quia Deus Diabosum sacere ista permittet God wil send because God wil 〈◊〉 the Diuel to do these things Whereby vve may take a general rule that Gods action or working in such things is his permissioÌ„ See Annot. Ro. 1 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c This vvord of exhorting implieth in it comfort and consolation as 2. Cor. 1. v. 4. 6. The day of iudgment vncertaine and to be left to Gods secretes Two special signes before the later day a general apostasie and the comming of Antichrist Caluin in hunc locuÌ„ The heretikes interpretatioÌ„ of this apostasie their coÌ„deÌ„ning of the fathers There can be no apostasie of the visible Churche from God * Dialog adu Lucifer c. 6. 1 Io. 2 v. 18. It is very like the Apostle speaketh of a great apostasie froÌ„ the See of Rome and from most articles of the Catho faith li. 2. cont lit Petil. c. 51. The wonderful prouideÌ„ce of God in preseruing the See of Rome more then al other states notwithstanding manifold dangers and scandals Many Antichrists as fore runners of the great Antichrist The great Antichrist shal be one special and notorious man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in hoc cap. The Caluinistes place Antichrist in the See of Rome in S. Paules daies They make S. Leo S. Gregorie great furtherers of Antichristes pride Against D. Sanders rocke pag. 248. pag. 278. Iuel Antichrist shal suffer no worship or adoration but of him self only therfore the Pope can not be Antichrist Dan. â— 6. In vvhat temple Antichrist shal sitte Dan. 9. Mat. 24. 1 Mach. 1. The abomination of desolation consisteth cheefely in abolishing the sacrifice of the altar Hovv Antichrist shal sit in the Church Bezaâ— Neither Antichrist nor his precursors are meÌ„bers of the Church * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist by interpretatioÌ„ One against Christ why so called Protestants Caluinists the neere foreruÌ„ners of Antichrist S. Augustins humilitie in interpreting the scriptures The mysterie of iniquitie is the couert working of heretikes toward the manifest reuelation of Antichrist himself What kinde of men shal folow Antichrist * See S. Dâ—nyâ— Arcopag Ec. Hier. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heretical traÌ„slation Traditions vnvvritten * â— Cor. 11 2. Thes 3. Their authoritie