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T.I B]^ ARY 
 
 A'o. Ca.se, 
 No. Booh- 
 
 Division 
 
 Section 
 
 on B5 190 
 
 
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 NOTICE. 
 
 The public are informed, that the Annotations of WiUiam Fu.e and 
 of Thomas Cartwright, first pubhshed in the years 1617 and 168, re- 
 futincr the Annotations of the Rhemisli Testament, are in the procss of 
 republication, in a style uniform with the present volume. The will 
 be printed in two volumes, and may be had either separate or togeier ; 
 the expense will be about one dollar per volume. Persons wising 
 either one or both volumes, will forward their names and the nuiber 
 of copies desired to J. Leavitt, Bookseller, No. 182 Broadway, I^w- 
 York. 
 
^m^uX'^^^^ 
 
 THE ^ 
 
 NEW TESTAMENT— 
 
 OF OUR 
 
 LORD AND SAVIOUR 
 
 JESUSCHRIST; 
 
 TRANSLATED OUT OF THE 
 
 LATIN VULGATE, 
 
 DILIGENTLY COMPARED WITH THE ORIGINAL GREEK, 
 
 AND FIRST PUBLISHED BY 
 
 THE ENGLISH COLLEGE OF RHEIMS, 
 ANNO 1582. 
 
 WITH THE 
 
 ORIGINAL PREFACE, 
 
 ARGUMENTS AND TABLES, 
 
 MARGINAL NOTES, 
 
 AND 
 
 TO WHICH ARE NOW ADDED, 
 
 AN INTRODUCTORY ESSAY; 
 
 AND A 
 
 COMPLETE TOPICAL AND TEXTUAL INDEX. 
 
 NEW-YORK : 
 
 PUBLISHED By JONATHAN LEAVITT, 
 
 182, Broadway. 
 BOSTON : CROCKER AND BREWSTER,. 
 
 47, Washington-street. 
 1834. 
 
^s?A*^^ VA^^ 
 
 Entkred, according to the Act of ConErrcss, in the year 1833 in the Clerk's office of 
 the District Court of the Soutliern District of New- York. 
 
 JOHN n. ti'rney's stereotype. 
 
NOTICE. 
 
 The following recommendations of this edition of the Rhemish Tes- 
 tament, hy Ministers of the Gospel, and others, of various denominations, 
 will unfold the importance of the work, as a book of reference for all 
 persons who desire to comprehend genuine Popery. 
 
 RECOMMENDATION 
 
 Those who take an interest in the controversy now pending in tlie United States between the 
 Protestants and lionianisls, no doubt ieel desirous ot seeing exhibited, in the most authentic 
 and unexceptionable manner, the genuine principles ot Romanism, set forth, not by individuals 
 whose siatenients and opinions it may be convenient to disavow, but by public and accredited 
 bodies, tiuch a^ publication is the translation ol the New Testament, made and given to the 
 world at Rheims, in 1582. In this translation, and the notes which accompany it, vve see what 
 Roman Catholics were at that time willing to avow, and what they have been eversince willing 
 to avow, as containing their views of Christian doctrine ol worship. VVe rejoice that an 
 American edition ot this work is contemplated; and we hope American Proiestanis will read 
 and understand it. 
 
 Signed: 
 
 J. S. Cannon, D. D., New Brunswick. 
 S. B. Howe, 
 A. M'Clelland, 
 J. AV. Alexander, Princeton 
 A. Alexander, D. D., .. 
 
 A. B. Dod, 
 C. Hodge, 
 J. Maclean, 
 
 P. xMilledoUer, D. D., .. 
 S. Miller, D. D., 
 
 B. II. Rice, D. D., 
 
 C. A. Goodrich, Yale College. 
 
 J. .1. Janeway, D. D., .. 
 
 B. Silliman, 
 
 N. W. Taylor, 
 
 W. .lenks, D.D., Boston. 
 
 A. A. Phelps, 
 
 T. H. Skinner, D. D., Andover, Mast 
 
 E. Porter, D. D., 
 
 R. Emerson, D. D., 
 
 M. Stuart, 
 
 Leonard Woods, D. D., Atdmrn. 
 
 RECOMMENDATION 
 
 For the republication of the Roman Catholic New Testament, with all the Notes, as first pub- 
 lished at Rheims, in the year 1582. 
 
 The Subscribers deem it of special importance, at the present time, that the Rhemish 
 translation of the New Testament, containing Annotations or Notes, defending the Doctrines 
 and Worship of the Papacy, as published at Rheims, A. D.-MiiS*, should be reprinted. 
 
 Tnis edition, as it contains all the notes, should be carefully examined by all who feel an 
 interest in the existing controversy between PaoTiiSTANTS and Romanists. — September, 1833. 
 
 Rev. Rufus Anderson, Boston. 
 
 .. R. G. Armslronu, FishkUl, N. Y. 
 
 .. W. E. Ashton, Fliiladdphia. 
 
 .. Leonard Bacon, New-Haven, Ct. 
 
 „ Elihu W. Baldwin, New-York City. 
 
 .. Eli BaWwin, D. D., 
 
 .. Methusaleh Baldwin, Scoichtown, N. Y. 
 
 .. Daniel Beers, Southampton, L. I. 
 
 .. Nathan S. S. Beman, D. D., Troy, N. Y. 
 
 .. E. P. Benedict, Patterson, N. Y 
 
 .. S. R. Bertron, Philadelphia. 
 
 ., John Breckinridge, .. 
 
 .. J. Brodhead, D. D. New-York City. 
 
 Rev. Wm. C. Brownlee, D. D., New-York City. 
 C. Bushnell, Esq., Hudson, N. Y. 
 Rev. H. Bushnell, 
 
 .. .1. B. Campbell, Albany, N. Y. 
 
 .. D. L. Carroll, Brooklyn, L. I. 
 
 .. Culvin Chapin, D D.", Wethersfield, Ct. 
 
 .. E. Cheever, New-York City. 
 
 .. P. Church, Providence, R. I. 
 
 .. Wm. Cogswell, D. D., Boston, Mass. 
 
 .. E. W. Crane, Jamaica, L. I. 
 
 .. Charles Cummings, D. D., Florida, N. Y. 
 
 .. C. C. Cuyler. D. D., Poughkeepsie, N. Y. 
 
 .. A. H. Dashiell, Philadelphia. 
 
RECOMMENDATIONS 
 
 Rev. Jer. Day, D. D. L.L.D., iV'/'-//,»p„, Ct. 
 
 .. Thomas Du Wilt, D. D., New-York Ctty. 
 
 .. Win. R. De Wiit, Harrinharir, Pa. 
 
 .. L. D. Dewey, Neu^Vork City. 
 
 .. J. R. Dod^e, Pkda,leli,l,ia. 
 
 .. D. R. Downer, New- i ork Citi/. 
 
 .. D. Dunb.ir, 
 
 .. Sereno E. Dwiglii, D. D., Clinton, N. Y. 
 
 ,. Cliaunc( y I'lddy, Vtiai, A'. 1'. 
 
 .. Ezra Styles Ely, D. D., FlidadAphkL 
 
 .. Thoni.is Eustace, 
 
 .. J. Fillmore, Providence, R. I. 
 
 .. Charles (i. Finney, Nrw-York City. 
 
 .. J. Goldsinitii, Neirlown, L. I. 
 
 .. John L. Grant, I'lidndetidiiu. 
 
 .. Ashbel Green, \).l). .. 
 
 .. Jacob Green, JJnllorJ, N. Y. 
 
 .. Thomas (irier, Culdxprin^, .V. 1". 
 
 .. W. Hague, Boston. 
 
 .. Charles ilall, N^io-York Citij. 
 
 .. Joel Hawes, D. D., Hartford, Ct. 
 
 .. Heman Humphrey, D. D , Andierst, Mans . 
 
 .. S. S. .focejyn, Niw-Have.n, Ct. 
 
 .. John .iohnsion, Ni'irhiiri(/i, N. Y. 
 
 .. A. .Fud-son, Phihidfl/t/iia. 
 
 .. Alfred Ketchuni, Green Po^t, L. I. 
 
 .. John Kno.x, D. [)., New-York City. 
 
 .. John M. Krebbs, 
 
 .. D. C. Lansiiijj, D. D., 
 
 .. John N. Lewis, Jirookh/n, L. I. 
 
 .. A. Maclay, Neio-York Citi/. 
 
 .. N. J. Marsellus, .. 
 
 .. Will. Marshall, Prck^kUl, N. Y. 
 
 .. Erskino Mason, New- York Cdy. 
 
 .. Thos. .M'Auley. D. D., .. 
 
 .. Wm. M'Calla, Philadelphia. 
 
 .. Robert M'Cartee, D. D., Neu>- York City 
 
 .. John M'Dowell. D. D., PhiladelphUi. 
 
 .. Will. A. M'Dovvell. D. D., .. 
 
 .. J. M'Elroy, D. D., New-York City. 
 
 . E. H. Newton, Glenn s Falls, N. Y. 
 
 Rev. J. Nimmo, Sweet Hollow, N. Y. 
 
 .. Herman Notion, New- York City. 
 
 .. J. J. Owen, 
 
 .. Wm. Pan;e, Poughkeepsde, N. Y. 
 
 .. Joel Parker, New-York City. 
 
 .. James Patterson, Phdaddfjkia. 
 
 . Will. Palton, New-York City 
 
 .. A. Peters, D. D., 
 
 .. Tliomas I'liton, 
 
 .. Philo F. Phelps, 
 
 .. W. W. Phillips, D. D., .. 
 
 .. J. .1. Pierce, Kikton, Ken 
 
 .. Noah Porter, D. I)., Fnrminirlon, Ct. 
 
 .. .lames Richards, D. D., Auburn Sem. N. Y 
 
 .. Phineas Robnison, yiiddle District, L. I. 
 
 .. Washington Roosevelt, Sandy Hill, N. Y. 
 
 .. Stephen Saunders, South Sidem,N. Y. 
 
 .. John W. Scott, Philadelphia. 
 
 .. Reuben Smith, Water/ord, A'. Y'. 
 
 .. Wm. D. Snodgrass, D. D., New- Ycrrk City 
 
 .. J. S. S. Spencer, Brooklyn, L. I. 
 
 .. Gardiner Sprini;, \). D., Neio-York City. 
 
 .. G. .-^tebbins, Neir-Rochdle, N. Y. 
 
 . .1. V\. Thomas, N>'w-\Vind.^or, N. Y. 
 
 .. A. \hom\)fiOi\, Mount Hope, N.Y. 
 
 .. W'\\\. Timlovv, yIm//'/, A', i'. 
 
 .. Mark Tucker, D. li, Troy, N. Y. 
 
 .. P. J. Van Pelt, Slatm Island. 
 V. Van Zand t, Jr. M. D. 
 Rev. W. C. Walton, Hartford, Ct. 
 
 .. T. T. Waterman, Providence, R. I. 
 
 .. Charles Webster, Hempstead, L. L 
 Noah Webster, ^>i([., New-Haven, Ct. 
 Rev. Plenty White, New-York City. 
 
 .. i'. Williams, Providence, R. 1. 
 
 .. J. Wilson, 
 
 .. J. G. Wilson, Nev;-Lee(h. 
 
 .. D. 'P. Wood, Midrlletown, N. J. 
 
 . J. Woodbridge, D. D., New-York City. 
 
 .. Richard Wynkoop, Yorktown, N. Y. 
 
 .. Elislia Yale, Johnstown, N. Y. 
 
 CERTIFICATE. 
 
 We have compared this New- York edition of the Romish Testament and Annotations 
 with (he first juiblication oT that volume, which was issued at Rheims in 1582; and after 
 examination, we do hercliy certify, ihLit the jiresent reprint is an exact and taithful copy of the 
 original work, without abridgment or addition, e.xcept that the Laiin of a few phrases which 
 veere translated by the annotators, and some unimportant expletive words were undesignedly 
 omitted. The orthography also has been modernized. 
 
 JoM\ Breckinridoe. 
 
 William C. Brownlee, D.D. 
 
 Thomas Dk Witt, D. D. 
 
 Dl'NCAN DtlNRAR. 
 
 AKCiiinAi.n Maclav. 
 William 1'atto.n. 
 
INTRODUCTORY ADDRESS 
 
 TO PROTESTANTS. 
 
 It is a remarkable fact, that notwithstanding the Vulgate New Testament, 
 •as it was translated and expounded by the members of the Jesuit College at 
 Rheims, in 1582, has been republished in a great number of editions, and 
 their original annotations, either more or less extensively, have been added to 
 the text ; yet as soon as it is appealed to as an authority, the Koman Priests 
 deny both the value of the book, and the obligation of the Papists to believe 
 its contents. 
 
 We have a very striking modern instance to prove this deceitfulness. The 
 Douay Bible is usually so called ; because although the New Testament was 
 first translated and published at Rheims, yet the Old Testament was printed 
 some years after at Douay ; the English Jesuits having removed their 
 monastery from Rheims to Douay, before their version of the Old Testament 
 was completed. In the year 1816, an edition, including both the Douay Old, 
 and the Rhemish New Testament, was issued at Dublin, containing a large 
 number of comments, replete with impiety, irreligion, and tlie most fiery 
 persecution. That edition was published under the direction of all the 
 dignitaries of the Roman Hierarchy in Ireland ; and about tin-ee hundred 
 others of the most influential subordinate Priests. The notes which urged 
 the hatred and murder of Protestants attracted the attention of tiie British 
 churches; and to use the words of T. Hartwell Home, that edition of the 
 Rhemish Testament printed at Dublin in 1816, " corrected and revised and 
 approved by Dr. Troy, Roman Catholic Archbishop of Dublin, was reviewed 
 by the British Critic, vol. 8. Page 296 — 308 ; New series ; and its dangerous 
 tenets both civil and religious were exposed." 
 
 This publication, with many others of a similar character, produced so 
 great an excitement in Britain, that finally several of the most prominent of 
 the Irish Roman Prelates were called before the English Parliament to 
 prove their own work. Then, and upon oath, witli all official solenmity, 
 they peremptorily disclaimed the volumes published by their own instigation, 
 and under their own supervision and auspices, as books of no authority ; 
 because they had not been ratified by the Pope, and received by the whole 
 Papal church. 
 
 Since that period, only expiirgafcd editions are permitted to appear before 
 Protestants. There are several editions printed at Dublin, each having the 
 
 2* 
 
b INTRODCCTORY ADDRESS. 
 
 same title. In all of them, the most exceptionable notes are omitted, and 
 nevertheless the volume is presented to Protestants as genuine. The original 
 and the suppressed editions contain lengthened aniiotalioiis on all the dogmas 
 of Romanism ; but Protestant money cannot noio buy a copy of those editions 
 in the United States. They are reserved for the initiated "/«/////«/" only, 
 who can obtain an order for that jurpose from the Vicars-General of the 
 differeat Romish diocesses. 
 
 The Douay Bible, and the various editions of the Rhemish Testament 
 published in this country are approved and denied in a manner exactly 
 similar. If Protestants exhibit the errors in doctrine which they promulge, 
 the palpable incorrectness of the translations, and the corruption which is 
 inculcated in the notes ; they are instantly told that the book is of uo 
 obligation, that the notes are the private opinions of individuals only ; and, 
 consetpiently, that the Papists as a conununity are not responsible for the 
 unauthorized act or sentiments of any one person — notwithstanding, it is 
 undeniable, that the Romanists in the United States receive tiiose doctrines 
 as infallible ; and practice then) whenever their Priests enjoin their obedience. 
 
 In this republic, it is the unvarying practice to deny both the genuineness and 
 the authority of every work, which contains the most dangerous articles in the 
 baneful creed of the Romanists. It is of no importance in their estimate, by 
 what monastic order their dogmas were adopted and practised ; or by how 
 many Po|)es and Councils they have been approved. The repulsive theories 
 and pernicious results of the Popish system are bluntly denied ; thereby to 
 conceal the abominations of the apocalyptic Babylon, and to mask " the 
 mystery of iniquity." 
 
 All the grosser idolatry, pollutions and malignity, which are continually 
 taught in their Catechisms, and enforced in their Confessionals, are not yet 
 appended to tiieir text of the scriptures, as an infallible exposition, in the 
 editions published in the United States; although the European copies are 
 constantly imported, nwA privately sold to those Papists who can read, and 
 who can purcliase, or by any other means obtain the priestly dispensation to 
 I)eruse them — and therefore, when the Roman Priests are charged with thus 
 implanting in the minds and hearts of their disciples all antichristian heresy, 
 and perverseness, and revenge ; they d'eny the fact, and appeal to the 
 ordinary mutilated Romish comments upon the scriptures as their justification. 
 
 Three years ago, a series of extracts from this original edition of the 
 Rhemish Testament was published in the New- York Protestant, which were 
 denied by the Papists, and disbelieved by the members of the Reformed 
 churches ; because in the conmion editions, none of those notes are 
 embodied. 
 
 Circumstances, however, in Divine Providence have since transpired, which 
 demand the reprint of the Romish Testament complete, as it was first 
 published al Rheims in 1582. 
 
INTRODUCTORY ADDRESS. 
 
 T. Harlwell Home, in his " Introduction to the Critical Study and 
 Knotdedge of the Holy Scriptures,''^ Vol. II. page 246 ; tiius WTifes in 
 reference to t!ie work, of wliicli this volume is an exact and unabridged 
 copy, without addition or alteration ; except that the orthography has been 
 necessarily niodernized. " In the year 1582, the Romanists finding it 
 impossible to withhold the scriptures any longer from tiie common people, 
 printed an English New Testament at Rheinis ; which was traiislated not 
 from the original Greek, but from the Latin Vulgate. The editors, whose 
 names are not known, retained the words azi/mes, timikc, holocaust, pasche, 
 and a multitude of other Greek worcis untranslated, und(jr tiie pretext of 
 wanting proper and adequate English terms by which to render them ; and 
 thus contrived to render it unintelligible to common readers. Hence, the 
 historian Fuller took occasion to remark, that it was a translation " ichich 
 needed to be translated,'''' and that its editors " b}' all means laboured to 
 suppress the light of truth under one pretext or other." 
 
 Fnini the original volume, the ensuing work has been exactly printed ; and 
 it is believed, that this is the only perfect edition of the Rhemists' version, 
 with their original annotations, " cum superiorum permissu, with the permission 
 of their superiors," which has been issued from tlie press during the last 215 
 years. 
 
 As a work of this character would have been almost useless, without a 
 complete tO])ical and textual Index, no labour or pains have been spared to 
 render it perfect. According to ancient custom, the principal subject of each 
 note in the original work was mentioned in the margin. All these have been 
 incorporated in the Index, and usually in the precise words of the Annotators, 
 so that the phraseology even of the terms is in the Author's antiquated form. 
 
 Probably it may be asked ; why was this edition of the Rhemish Testament 
 published ? and why is the Papal poison which it disseminates vended without 
 tlie Christian antidote'? — In reply to these inquiries; it must be observed — 
 the American people, and particularly the Churches of Christ in the United 
 States, until recently have displayed a morbid incredulity in reference to 
 the Papal system, and an almost settled determination not to be convinced 
 of the " damnable heresies" and soul-killing abominations of Popery. To 
 extirpate this deadly distemper, it is indispensable to administer a strong and 
 plenteous surfeit; which shall excite an irresistible necessity for both the 
 counteracting antidote and the healthful restorative. 
 
 This volum.e is a genuine, minute, and strikingly exact portraiture of the 
 Papacy, delineated by their own Master Artists. The Roman Priests and 
 the Jesuits know, that this, their Babylonian image, will not be worshipped 
 by Americans. The external draper}', however gorgeous and imposing, is 
 too thin to conceal the interior deformity ; and therefore they have craftily 
 withheld their dominant goddess from Protestant scrutiny ; we only perform 
 that duty, which, in the present state of Romanism in the United States, they 
 are not sulTiciently daring to execute 
 
8 INTRODUCTORY ADDRESS. 
 
 Tliis Popish volume, \vc trust, will bo duly cxaminod by our Protestant 
 Brotliroii; especially, as it is intended to publish iiiiiform with this unspeakably 
 fallacious connnent, the replies of Fulke and Cartwriglit to the Ith(!mish 
 annotations. A more acceptable and well-timed present cannot be offered to 
 American Christiaiis and citizens. The character of these Protestant Cham- 
 pions may be accurately comprehended by another quotation from Home's 
 Introduction to the Scriptures. " Our learned countryman, Tlion)as Cartwright, 
 was solicited by Sir Francis VV^alsingham, to refute this translation ; but after he 
 had made considerable progress in this work, he was prohibited from 
 proceeding further by Archbishop Whitgift ; who judging it improper that 
 the defence of tin; doctrine; of the Cliurch of England should be committed to 
 a Puritan, appointed Dr. WiHian\ Fulke in his place. By him the divines 
 of Rheims were refuted with great s|)irit and ability. Fulke's work appeared 
 in 1G17 ; and in the following year, Cartwright's confutation was published, 
 unde'r the aus|)ices of Archbishop Abbot ; both of them were accompanied 
 with the Rhemish translation of the New Testamunt." 
 
 To this testimony it may justly be added — their almost unequalled 
 erudition, their high-toned evangelical principles, their powerful reasonings, 
 their accunudated historical knowledge, their caustic wit, their indignant 
 sarcasm, and their pungent exposures of the grand " Mystery, Babylon 
 THE Great," coiubine an exhaustless storehouse of the purest didactic and 
 profoundest controversial theology ; and we hope, that they will speak in all 
 their power and efficacy to modern Americans, as they did to our Puritan 
 ancestors. The replies of Fulke and Cartwright to the Jesuits of Rheims, 
 were both published exactly at the period when our glorified Brethren were 
 preparing to migrate from Europe across the Atlantic in search of that liberty 
 of conscience wliich James I. and his profligate associated despots, in church 
 and state, refused them in Britain. Fulke, although a minister of the English 
 established church, was a decided anti-sectarian Christian Philanthropist ; 
 and his persecuted Brother Cartwright was an unflinching evangelical 
 combatant for gospel truth ; and an advocate for civil and religious freedom, 
 not less bold, intrepid, and persevering, than those dignitaries who shall be 
 " held in everlasting remembrance," John Owen, William Russel, John 
 Locke, and George Washington. 
 
 This volume is confidently recomniend(;d to our Christian Brethren of all 
 denominations ; with fervid prayer to Immanuel, the Prince and Saviour of 
 his church, that with its associated successor, it may constitute a " standard 
 against the enemy who conieth in like a flood," efl'ectually lifted up by the 
 Spirit of the Lord. 
 
 IVao- York, Novcvibcr, 1833. 
 
PREFACE 
 
 TREATING OF THESE POINTS: 
 
 The trans! all on of Holy Scriptures into the vidgar tongues ; and, namely, into English; the 
 
 causes why the Ncv) Testament is translated according to the vulgar LaXin 
 
 text ; and the marmer of translating the same. 
 
 The Holy Bible, long since translated by 
 lis into Enjilish ; and the Old Testament, 
 lying by us for lack of good means to publish 
 the whole, in such sort as a work of so great 
 charge and importance requireth : we have at 
 length fully furnished all the New Testament : 
 which is the principal, most profitable, and 
 comfortable piece of Holy Writ ; and as w ell 
 for all other institution of life and doctrine, 
 as specially for deciding the doubts of these 
 days, more proper and pregnant, than the 
 other part, not yet printed. 
 
 2. Which translation we do not for all that 
 publish, upon erroneous opinion of necessity, 
 tlia* the Holy Scriptures should always be in 
 our mother tongue, or that they ought, or 
 were ordained by God to be read indifferently 
 of a!!, or could be easily understood of every 
 one that readeth or heareth them in a known 
 language : or that they were not often, 
 through man's malice and infirmity, pernicious, 
 and liiucli hurtful to many : or that we gene- 
 r:iliy, and absolutely, deemed it more conve- 
 nient in itself, and more iigreeable to God"s 
 word and honour, or edification for faith, to 
 have them turned into vulgar tongues, than 
 to be kept and studied only in the ecclesiasti- 
 cal learned languages. Not for these, or any 
 such like causes, do we translate this Sacred 
 Book, but upon special considerations of the 
 present time, state, and condition of our 
 country, unto which divers things are either 
 necessary, or profitable and medicinable now, 
 that otherwise, in the peace of the church, 
 were neither much requisite, nor perchance 
 wholly tolerable. 
 
 3. In this matter, to mark only the wisdom 
 and moderation of holy church, and the go- 
 vernors thereof, on the one side, and the in- 
 discreet zeal of the popular, and their foctious 
 leaders, on the other, is a high point of pru- 
 deuce. These latter, partly of simplicity, 
 partly of curiosity, and specially of pride and 
 d'sohedience, have made claim in this case, 
 for the common people, with plausible preten- 
 ces many, bat good reasons none at all. The 
 other, to whom Christ hath given charge of 
 our souls, the dispensing of God's mysteries, 
 and measures, among which Holy Scripture 
 is no small store ; and the feeding his family 
 in season, with food fit for every sort, have 
 
 neither of old, nor of late, ever wholly con- 
 demned all vulgar versions of Scripture ; nor 
 have, at any time, generally forbidden the 
 faithfiil to read the same ; yet they have not, 
 by public authority, prescribed, commanded, or 
 authentically ever recommended any such in- 
 terpretation to be indillerently used of all men. 
 4. The Armenians say, they have the 
 Psalter and some other pieces, translated by 
 Chrysostcm, into their language, when he 
 was banished among them ; and Gregory the 
 Patriarch, in writing his life, signifieth no 
 less. " The Sclavonians assume they have 
 the Scriptures in their vulgar tongue, turned 
 by Hicrome, and some would gather so much 
 by his own words, in his Epistle to Sophro- 
 nius ; but the place, indeed, proveth it not. 
 Vnljihilas surely gave the Scriptures to the 
 Goths, in their own tongue, and that before 
 he was an Arian. It is almost three hundred 
 years since James, Archbishop of Genoa, is 
 said to have translated the Bible into Italian. 
 More than two hundred years ago, in the 
 days of Charles V. the French king, was it 
 put forth faithfully in French, the sooner to 
 shake out of the deceived people's hands, the 
 false heretical translations of a sect called 
 Waldenses. In our country, notwithstand- 
 ing the Latin tongue was ever, to use vene- 
 rable Bedc"s words, common to all the pro- 
 vinces of the same, for meditation, or study 
 of Scriptures ; and no vulgar translation com- 
 monly used, or occupied, of the multitude ; 
 yet they were extant in English, even before 
 the troubles that Wickliff, and his follow- 
 ers, raised in our church, as appeareth, a.s 
 well bv some pieces yet remaining, as by a 
 provincial constitution of Thomas Arundel, 
 Archbishop of Canterbury, in a council holden 
 at Oxford, where strait provision was made, 
 that no heritical version set forth by Wickliff, 
 or his adherents, should be suffered, nor any 
 other, in or after his time, be published, or 
 permitted to be read, being not allowed and 
 approved by the Diocesan before ; allo<^ing 
 Hieromc for the difficulty and danger of in- 
 terpretiiig the Holy Scripture, out of one 
 tongue into another, though by learned and 
 Catliolic men. So also, it is there insinu- 
 ated, tliat neither the translations set forth 
 before that heretic's lime, nor other afterward, 
 
10 
 
 PREFACE. 
 
 being approved by the lawful ordinaries, were 
 ever, in (-ur country, wholly forbidden, thoujjh 
 they were not, to say the Irulli, in quiet an<l 
 better times, much less wlien the jieoplc were 
 prone to alteration, heresy, or novelty, cither 
 hastily admitted, or ordinarily read of the 
 vul;^ar, bill used only, or specially, of some 
 devout, religious, and contemplative persons, 
 in revevrence, secrecy, and silence, for their 
 sjiiritual comfort. 
 
 5 Now since Iiuther's revolt also, divers 
 learned (Jalholics, for the more speedy abolish- 
 ing of a number of false and impious transla- 
 tions, put forth by sundry sects, and for the 
 better preservation or reclaim of many good 
 souls endangered thereby, have j-ublished the 
 Bible in the several languages of almost all 
 t!ie prini'ipal Provinces of the liatin Church : 
 no other books in tiie world being so i)erni- 
 cious as heretical translations of the Scrip- 
 lures ; poisoning the people under colour of 
 divine authority, and not many other reme- 
 dies, being more sovereign against the same, 
 if it be used in order, discretion, and humi- 
 lity tlian the true, faithful, and sincere inter- 
 pretation opposed thereunto. 
 
 t). Which causeth the holy Church not to 
 forbid utterly any Catholic translation, though 
 she allow not the publishing or reading of any 
 absolutely, and witliout exception or limita- 
 lii)n : knowing by her divine and most sincere 
 vvLsdom, how, where, when, and to whom, 
 these her Master's and Spouse's gif\s are to bo 
 bestowed, to the most good of the faithful : 
 and therefore neither generally pennittetli that 
 which must needs do hurt to the unworthy, 
 nor absolutely condcinncth that which may do 
 much good to the worthy. Whereupon, the 
 order \\hi<'h many a wise man wished for be- 
 fore, was taken by the Deputies of the Inle 
 famous Council of Trent in this behalf, and 
 coiilirmed by supreme authority, that the holy 
 Scriptures, though truly and Catholicly trans- 
 lated into vulgar tongues, yet may not be in- 
 dinerently read of all men, nor of any other 
 than such as liave express license thereunto 
 of their lawful Ordmaries: with good testi- 
 mony from tlielr ("urates or Confessors, that 
 they be humble, discreet, and devout persons, 
 and like to take much good and no harm there- 
 by. Which prescript, though in these days of 
 ours it cannot be so precisely observed, as in 
 other times and ])lace.s, where there is more 
 due respect of the Church's autliority, rule, 
 and disci|)line : yet we trust all wise and godly 
 persons will use the matter in the meanwhile 
 with such moderation, meekness, and subjec- 
 tion of heart, as the handling of so sacred a 
 Book, the sincere senses of God's truth there- 
 in, and the holy Canons, Councils, Heason, 
 and lleligion do require. 
 
 7. Wherein, though for due preservation 
 of this divine work from abuse and profana- 
 tion, and for the better bridling of the intol- 
 erable insolence of proud, curious, and con- 
 tentious wits, the Governors of the Church, 
 guided by God's Spirit, as ever before, so also 
 upon more experience of the malady of this 
 time then before, have taken more exact order 
 both for the Headers and Translators of these 
 later ix'jos, than of old : yet we must not ima- 
 gine, that in the Primitive Church, either 
 every one that understood the learned 
 Tongues, wherein the Scriptures were written, 
 or other Languages into which they were 
 translated, might without reprehension read, 
 reason, dispute, turn, and toss the Scriptures: 
 or that our forefathers suffered every School- 
 master, Scholar, or (irammarian, that had a 
 little (ireck or Latin, straight to take in hand 
 the holv Testament : or that the translated 
 Bibles into the vulgar Tongues, were in the 
 hands of every Husbandman, Artificer, Pren- 
 tice, Boys, Girls, Mistress, Maid, Man : that 
 they were sung, played, alleged, of every 
 Tinker, Tavcrner. Rhymer, Minstrel : that they 
 were for Table-talk, for Ale-benches, for Boats 
 and Barges, and for every profane person 
 and comfiany. No ; in those better times men 
 were neither so ill, nor so curious of them- 
 selves, so to abuse the blessed Book of Christ : 
 neither was there any such easy n>ean.s, before 
 j)rinting was invented, to disperse the copies 
 into tht> hands of every man, as now there is. 
 
 8. They were then in Libraries, Monasteries, 
 Colleges, Churches, in Bishop's, Priest's, and 
 some other devout principal laymen's houses 
 and hands ; who used them with fear and reve- 
 rence, and specially such parts as pertained to 
 good life and manners, not meddling, but in 
 pulpit and schools, and that moderately too, 
 witli the hard and high mysteries and places 
 of greater difliculty. The poor ploughman 
 could then, in labouring the grouml, sing the 
 Hymns and Psalms either in known or un 
 known languages, as they heard them in the 
 holy (,'hurch, though they could neither read 
 nor know the sense, meaning, and mysteries 
 of the same. Such holy persons of both 
 sexes, to whom S. Hieroine in diverse Epis- 
 tles to them, commendeth the reading and 
 meditation of holy Scriptures, were diligent 
 to search all. the goilly histories and imitable 
 examples of chastity, humility, obedience, 
 clemency, poverty, penance, renouncing t!ie 
 world : thev noted specially the jilaces tli.it 
 did breed the hatred of sin, fear of God's 
 judgment, delight in. spiritual cogitations : 
 they referred themselves in all hard places, to 
 the judgment of the ancient Fathers, and their 
 masters in Religion, never jiresuming to con- 
 tend, control, teach, or talk of their o\"n sense 
 
PREFACE. 
 
 11 
 
 and fantasy, in deep questionf; of Divinity. 
 Then the Virgins dul meditate upon tlie 
 places and examples of chastity, modesty, 
 and dcmureness : the married, on conjugal 
 faith and contincncy : the parents, how to bring 
 up their children in the faith and fear of God : 
 the Prince, how to rule : the subject, how to 
 obey : tlie Priest, how to teach : the people, 
 how to learn. 
 
 9. Then the Scholar taught not his Master, 
 the Sheep controlled not the Pastor, the young 
 Student set not the Doctor to school, nor re- 
 proved their fathers of error and ignorance. 
 Or if any were in tho.se better days, as in 
 all times of Heresy such must needs he, that 
 had itching ears, tickling tongues and wits, 
 curious and contentious disputers, hearers, and 
 talkers, rather then doers of God's word : .such 
 the Fathers did ever sharply reprehend, count- 
 mg them unworthy and unprofitable readers 
 of the holy Scriptures. S. Hierome in his 
 Epistle to Pan linus, after declaration, that 
 no handy-craft is so hase, nor liheral science 
 so easy, that can be had without a master, 
 which S. Augustine also affirmeth, Dc nliii- 
 tate Cred. cap. 7. nor that men presume in 
 any Occupation to teach that they never learn- 
 ed. Only, .saith he, the art of Scripture is that 
 which every man chaUengcth : this Ike chatting 
 o!d wife, this the doting old man, this the bab- 
 bling Sophist, this on every hand, men presume 
 to teach before they learn -it. Again, some with 
 poise of lofty words devise of Scripture mat- 
 ters among ivomen : others, fie upon it, learn 
 of niomen what to teach men, and lest that be 
 not enough, by facility of tongue, or rather 
 audacity, teach thai to others, which they under- 
 stand never a whit themselves. To say nothing 
 of such as be of my faculty : who stepping 
 from secular learning to holy Scriptures, and, 
 able to tickle the ears of the multitude ivith a 
 smooth tale, think all they speak to be the Law 
 of God. This he wrote then, when this ma- 
 lady of arrogancy and presumption in divine 
 matters, was nothing so outrageous as now 
 it is. 
 
 10. Gregory Nazianzen made an Oration 
 of the moderation that was to be used in these 
 matters ; where he saith, that some in his 
 time thought themselves to have all the wis- 
 dom in the world, when they could once repeat 
 two or three words, and them ill couched to- 
 gether, out of Scriptures. But he there 
 divinely discourseth of the orders and ditfer- 
 ences of degrees ; how in Christ's mystical 
 body some are ordained to learn, some to 
 teach : that all are not Apostles, all Doctors, 
 all interpreters, all of tongues and knowledge, 
 not all learned in Scriptures and Divinity : 
 that the people went not up to talk with God 
 in the Mountain, but Moses, Aaron, and Elea- 
 
 zar : nor they either, hut by the difference of 
 their callings, that they that rebel atjainst this 
 Ordinance, are guilty of the conspiracy of 
 Korah and his ; ccomplices ; that in Scripture 
 there is both milk for babes, and meat for 
 men, to be dispensed, not according to every 
 one's greediness of appetite, or wilfulness, but 
 as is most meet for each one's necessity and 
 capacity ; that it is a f hanie for a Bishop or 
 Priest to be unlearned in God's mysteries, so 
 for the common {leople it is oftentimes protit- 
 tihle to salvation, not to be curious, hut to 
 follow their Pastors in sincerity and simjili- 
 city : wherefore excellently saith Augus- 
 tine, " Being fed irith the .simplicity and .since- 
 rity of faith, as it werewith milk, so let ns be 
 nourished in Christ: and ivhen we are little 
 ones, let us not covet the meats of the elder 
 sort." Who in ariother place testifieth, that 
 the word of God cannot be preached, nor 
 certain mysteries uttered to all men alike, 
 but are to be delivered according to the capa- 
 city of the hearers : as- he provcth both bv S. 
 Paul's example, who gave not to every sort 
 strong meat, but milk to many, as being not 
 spiritual, but carnal and not capable : arid by 
 our Lord's also, who spake to some plainly, 
 and to others in parables, anil affirmed, that 
 he had many things to utter which the hear- 
 ers were not able to hear. 
 
 ] 1. How much more may we gather, that 
 all things that be written, are not for the ca- 
 pacity and diet of every of the simple read- 
 ers, but that very many.mysterics of holy Writ, 
 he very far above their reach, and may and 
 ought to be, by as great reason, delivered 
 them in measure and mean most meet for 
 them 1 which indeed can hardly be done, 
 when the whole book of the Bible lieth before 
 every man in his mother tongue, to make 
 choice of what he list. For which cause the 
 said Gregory Nazianzen wisheth the Chris- 
 tians had as good a law as the Hebrews of old 
 had, who, as Hierome also witnesseth. took 
 order among themselves, that none should 
 read the Cantica Canticorum, nor certain 
 other pieces of hard Scriptures, till they were 
 thirty years of age. 
 
 12. And truly there is no cause why men 
 should be more loth to be ordered and mode- 
 rated in this point by God's Church, and their 
 Pastors, than they are in the use of the holy 
 Sacraments : for which as Christ halh ap- 
 pointed Priests and Ministers, at whose hands 
 we must receive them, and not be our own 
 carvers : so hath he jjiven us doctors, pro 
 phets, expounders, interpreters, teachers, and 
 jireachers, to take the law and our faith at 
 their mouths : because our faith and religion 
 cometh not to u.s properly or princijcJly by 
 reading of Scriptures, but, as the Apostle 
 
13 
 
 PREFACE. 
 
 Baith, by hearinj; of tlie prcaclicrs lawfully 
 sent : thou:jh rc;ulin<f in order •.mcl hiuiiility, 
 much conlirnioth ami ailvanccth the same. 
 Therefore this holy book of the Scriptures is 
 called of Aiiil)rosc,V/)e hook of priests, at whose 
 hands and disposition we must take and use 
 it. Lib. 2. ad. Gral. 
 
 13. The wise will not reirard what some 
 wilful pcoi)le do mutter, that the Scriptures 
 are made for all men, and that it is of envy 
 that the Priests do keep the holy book from 
 them. Which saijr'^eslion comclh of the same 
 serpent that seduced our first parents, who 
 persuaded them, that God had forbidden them 
 that tree of knowlcd;:e. lest they should tic as 
 cunuinir as himself, and like unto the High- 
 est. No, no, the Church doth it to keep them 
 from blind ignorant presumption, and from 
 that which the Apostle calleth Jaiowlcd<re 
 falsely so called: and to embar them from the 
 true knowledge of Christ. ' She would have 
 all wise, but" im^o sohnclij, as the Apostle 
 spcaketh : she knoweth the Scriptures be or- 
 dained for every state, as meats, elements, 
 fire, water, candle, knives, swords, and the 
 like : which are as needful, most of them, for 
 children as old folks, for the simple as the wise : 
 but vet would mar all, if they were at the 
 guiding of other than wise men, or were m 
 the hands of every one, for whose preserva- 
 tion they be profitable. She forbuldeth not 
 the reading of them in any language, envieth 
 no man's commodity, but giveth order how to 
 do it to edification, and not destruction : how 
 to do- it without casting the holy to dogs, or 
 pearls to hogs: Chrysostom, /iom. 24, ??i Mall. 
 declarinfr these dogs and hogs to be carnal 
 men and heretics, that take no good of the 
 holv mysteries, but thereby do both hurt 
 thernselves and others : how to do it agreea- 
 bly to the sovereign sincerity, majesty, and 
 depth of mysterv contained in the same. She 
 would have"the presumptuous heretic, notwilh- 
 standin'r he allege them never so fast, flymg 
 as it were through the whole Bible, and quot- 
 inu- the Psalms, Prophets, Gospels, Epistles, 
 never so readily for this purpose, as Vnicen- 
 tius Lirinensis saith, such men's fa.shion is : 
 yet she would according to Tertullian's rule^ 
 have such mere usurpers quite discharged ol 
 all occupying and possession of tlie holy 1 es- 
 tament, which is her old and only right and 
 inheritance, and belongeth not to heretics at 
 all, whom Origen calleth, thieves of the Scrip- 
 tares. She would have the unworthy repelleij. 
 the curious repressed, the simple measured, 
 the learned humbled, and all sorts so to use 
 them or abstain from them, as is most conve- 
 nient for every one's salvation : with this ge- 
 neral admonition, that none can understand 
 the meaning of God in the Scriptures cxcep; I 
 
 Christ open their sense, and make them par* 
 takers of his Holy Spirit, in the unity of hif^ 
 mvstical body : and for the rest, she commit- 
 te'th it to the Pastor of every province and peo-" 
 pie, according to the difference of time, place, 
 and persons how and in what sort the read- 
 inirof the Scriptures is more or less to be pro-" 
 cured or permitted. 
 
 14. Wherein, the variety of circumstance3 
 causeth them to deal diversely : as we see by 
 Chrysostom's people of Constantinople, who 
 were so delicate, dull, worldly, and so much 
 given to dice, cards, specially stage plays, or 
 theatres, as Gregory Nazianzen witnesseth, 
 that the' Scriptures, and all holy elections of 
 divine things were loathsome unto them ; 
 whereby their holy Bishop was forced in many 
 of his sermons to cry out against their extreme 
 negligence and coinempt of God"s word, de- 
 clanng, that not only Hermits and Religious, 
 as thin' alleged for their excuse, but Secular 
 men of all sorts might read the Scriptures, 
 and often have more need thereof in respect of 
 themselves, than the other that live in more 
 puritv and contemplation : further, insinuating 
 that 'though divers things be high and hard 
 therein, yet many godly histories. Fives, exam- 
 ples, aiui precepts of life and doctrine be plain : 
 and finally, that when the Gentiles were so 
 cunning and diligent to impugn their faith, it 
 were not good for Christians to be too sunple 
 or neghgent in the defence thereof, as, in 
 truth, it 1s more requisite for a Catholic man 
 in these days when our adversaries be indus- 
 trious to impeach our belief, to be skilful in 
 Scriptures, than at other times when the 
 Church had no such enemies. 
 
 15. To this sense, said Chrysostom divers 
 things, not as a teacher in school, making ex- 
 act and general rules to be observed in all 
 places and times, but as a pulpit man, agree- 
 able to that audience and the people's de- 
 fault : nor making it therefore, as some per- 
 versely gather of his words, a thing absolutely 
 needfiil for every poor Artificer to read or 
 study Scriptures, nor any wit favouring the 
 presumptuous, curious, and contentious jan- 
 gling and searching of God's secrets, reproved 
 by the aforesaid fathers, much less approving' 
 the excessive pride and madness of these days, 
 when every man and woman is become not 
 only a reader, but a teacher, controller, and 
 judge of Doctors, ('hurch Scriptures and all: 
 such as either condemn or easily pass over, 
 all the moral parts, good examples, and pre- 
 cepts of life, by whicb as well the simple as 
 learned might be much edified, and only in a 
 manner occupy themselves in dogmatical, 
 mystical, high and hidden secrets of God's- 
 counsels, as of predestination, reprobation, 
 ele'ction, prescience, forsaking of the Jews^ 
 
PREFACE. 
 
 13 
 
 vocation of the Gentiles, ami other incompre- 1 
 hensiblo mysteries, Languishing about ques- 
 tions of ordy faith, fiduce new phrases and 
 figures, ever learning, but never coming to 
 knowledge, reading and tossing in pride of wit, 
 conceit of their own cunning, and upon pre- 
 sumption of I cannot tell what spirit, such 
 books especially and Epistles, as Peter fore- 
 told that the unlearned and unstable would de- 
 prave to their own damnation. 
 
 16. They delight in none more than the 
 Epistle to the Romans, the Canticacanticorum, 
 the Apocalypse, which have in them as many 
 mysteries as words, they, find no ditHculty in 
 the sacred book elapsed with seven seals, they 
 ask for no expositor with the holy Eunuch, 
 they feel no such depth of God's science in 
 the Scriptures, as Augustine did, when he 
 cried out, " wonderful profoundness of thy 
 words : loonderful profoundness, my God, won- 
 d.erful profoundness : it maketh a man quake to 
 look (m it : to quake for reverence, and to trem- 
 ble for the love thereof.'''' They regard not 
 that which the same Doctor affirmeth, that the 
 depth and profundity of wisdom, not only in 
 the words of holy Scripture, but also in the 
 matter and sense, is so wonderful, that live a 
 man never so long, be he of never so high a 
 wit, never so studious, never so fervent to at- 
 tain the knowledge thereof, yet when he end- 
 eth, he shall confess he doth but begin : they 
 feel not with Hiernme, that the text hath a 
 hard shell to be broken, before we come to the 
 kernel, they will not stay themselves in only 
 reading the sacred Scriptures thirteen years 
 together, with Basil and Gregory Nazianzen, 
 before they expound them, nor take the care, 
 as they did, never otherwise to interpret them, 
 than by the uniform consent of their forefa- 
 thers and tradition Apostolic. 
 
 17. If our new Ministers had had this cogi- 
 tation and care that these and all other wise 
 men have, and ever had, our Country had 
 never fallen to this miserable state of religion, 
 and that under pretence, colour and counte- 
 nance of God's word : neither should virtue 
 and good life have been so pitifully corrupted 
 in time of such reading, toiling, tumbling, and 
 translating the book of our life and salvation : 
 whereof the more precious the right and reve- 
 rent use is, the more pernicious is the abuse 
 and profanation of the same : which every 
 man of experience by these few years' proof, 
 and by comparing the former days and man- 
 ners to these of ours, may easily tn,'. 
 
 18. Look whether your men be more virtu- 
 ous, your women more chaste, your children 
 more obedient, your servants more trustv, 
 your maids more modest, your friends more 
 faithful, your laity more just in dealing, your 
 clergy more devout in praving : whether there 
 
 2 
 
 be more religion, fear of God, faith, and con- 
 science m all states now, than of old, when 
 there was not so much reading, chatting, 
 and jangling of God's word, but mucK 
 more sincere dealing, doing, and keeping 
 the same. Look whether, through this dis- 
 order, women teach not their husbands, child- 
 ren their parents, young fools their old and 
 wise fathers, the scholars their masters, the 
 sheep their pastor, and the people the priest. 
 Look whether the most chaste and sacred 
 sentences of God's holy word, be not turned 
 of many, into mirth, mockery, amorous bal- 
 lads, and detestable letters of love and lewd- 
 ness : their delicate rhymes, tunes, and trans- 
 lations much increasing the same. 
 
 19. This fall of good life and profaning 
 the divine mysteries, everybody seeth : but 
 the great corruption and decay of faitd 
 hereby, none tee but wise men, who only 
 know, that, were the Scriptures never so truly 
 translated, yet Heretics and ill men, that fol- 
 low their own spirit and know nothing, but 
 their private fantasy, and not the sense of the 
 holy Church and Doctors, must needs abuse 
 them to their damnation : and that the curi- 
 ous simple and sensual men which have no 
 taste of the things that be of the spirit of 
 God, may of infinite places take occasion of 
 pernicious errors, for though the letter or text 
 have no error, yet, saith Ambrose, the Arian, 
 or, as we may now speak, the Calvinian inter- 
 pretation hath errors, lib. 2. ad. Gratianum 
 cap. I. and Tertullian saith, TTie sense adulte- 
 rated 7s as perilous as the style corrupted. Dc 
 prascnpt. Hilary also speaketh thus : Heresy 
 riseth about the understanding , not ahcnit the 
 writing: the fault is in the sense, not in the 
 word. Lib. 2. de Trinit. inprincipio : and Au- 
 gustine saith, that many hold the Scriptures 
 as they do the Sacraments, to the outward 
 shmc, and not to salvation, de Baptism, cent. 
 Donat. lib. 3. cap. 19. Finally all sect-mas- 
 ters and ravening wolves, yea the devils them- 
 selves pretend Scriptures, allege Scriptures, 
 and wholly shroud themselves in Scriptures, 
 as in the wool and fleece of the simple sheep. 
 Whereby the vulgar, in these days of general 
 disputes, cannot but be in extreme danger of 
 error, though their books were truly trans- 
 lated, and were truly in themselves God's own 
 word indeed. 
 
 2(1. But the case now is more lamentable : 
 for the Protestants, and such as Saint Paul 
 ca\lcthiralking in deceitfulncss, have so abused 
 the people, and many other in the world, not 
 unwise, that by their false translations, they 
 have instead of God's Law and Testament, 
 and for Christ's written will and word, given 
 them their own wicked writing and fantasies, 
 most shamefully in all their versions, Latin, 
 
14 
 
 PREFACE. 
 
 English, and other tongues, corrupting both 
 the letter and sense Ity false translation, add- 
 ing, detracting, altering, transposing, point- 
 ing, and all other guileful moans ; specially 
 where it servcth for the advantage of their 
 private opinions. For which, they are bol4 
 also, partly to disauthorizo quite, partij' to 
 make doubtfiil, divers whole books allowed 
 for Canonical Scripture by the universal 
 Church of God these thousand years and 
 upward : to alter all the authentical and 
 Ecclesiastical words used since our Chris- 
 tianity, into new profane novelties of spceclies 
 agreeable to their doctrine : to change the 
 titles of works, to put out the names of the 
 Authors, to charge the very Evangelist with 
 following untrue translation, to add whole sen- 
 tences proper to their sect, into their Psalms 
 in metre, even into the verj' Creed in rhyme, 
 all which the poor deceived people say and 
 sing, as though they were God's own word, 
 being in deed through such sacrilegious 
 treachery, made the devil's word. 
 
 21. To say nothing of their intolerable 
 liberty and license, to change the accustomed 
 callings of God, angels, men, places, and 
 things used by the Apostles and all antiquity, 
 in Greek, Latin, and all other languages of 
 Christian Nations, into new names, sometimes 
 falsely, and always ridiculously and for osten- 
 tation taken of the Hebrews : to frame and 
 fine the phrase of holy Scriptures after the 
 form of profane writers, sticking not, for the 
 same to supply add, alter or diminish as freely 
 as if they translated Livy, Virgil, or Terence. 
 Having no religious respect to keep either the 
 majesty, or sincere simplicity of that venera- 
 ble style of Christ's Spirit, as Augustine 
 speaketh, which kind the Holy Ghost did 
 choose of infinite wisdom to have the divine 
 mysteries rather uttered in, than any other 
 more delicate, much less in tlus meretricious 
 manner of writing, that sundry of these new 
 translators do use : of which sort Calvin him- 
 self and his pue-fellows so much complain, 
 that they profess Satan to have gained more 
 by these new interpreters, their number, levity 
 of spirit, and audacity increasing daily, than 
 he did before by keeping the Word from the 
 people. And for a pattern of this mischief 
 they give Castalion ; adjuring all their 
 Churches, and scholars to beware of his trans- 
 lation, as one that hath made a very sport and 
 mockery of God's holy word. So they charge 
 him : themselves, and the Zuinglians of Zu- 
 rich, whose translations Luther therefore ab- 
 horred, handling the matter with no more 
 fidelity, gravity, or sincerity than the other ; 
 but rather with much more falsification, or, to 
 use the Apostle's words, caujwnation and adul- 
 tero^ion of God's word, than they, besides many 
 
 wicked glosses, prayers, confessions of faith, 
 containing both blasphemous errors, and plain 
 contradictions to themselves, and among them- 
 selves, all privileged and authorized to be join- 
 ed to the Bible, and to be said and sung of the 
 [)Oor people, and to be believed as articles of 
 faith, aTid wholly consonant to God's word. 
 
 22. We therefore having compassion to see 
 our beloved countr)-men, with extreme danger 
 of their souls, to use only such profane trans- 
 lation, and erroneous men's mere fantasies, 
 fir the pure and blessed word of truth, much 
 also moved thereunto by the desires of many 
 devout persons : have set forth the New Tes- 
 tament to begin with all, trusting that it may 
 give occasion to you, after diligent perusing 
 thereof, to lay away at least such their impure 
 versions as hitherto you have been forced to 
 occupy. How well we have done it, we must 
 not be judge.=;, but refer all to God's Church 
 and our superiors in the same. To them wo 
 submit ourselves, and this, and all other our 
 labours, to be in part, or in the whole, reform- 
 ed, corrected, altered, or quite abolished : mo.st 
 humbly desiring pardon, if through our igno- 
 rance, temerity, or other human infirmity, we 
 have any where mistaken the sense of the 
 Holy Ghost, further promising, that if here- 
 after we espy any of our own errors, or if any 
 other, either friend of good will, or adversary 
 for desire of reprehension, shall open unto us 
 the same ; we will not, as Protestants do, for 
 defence of our estimation, or of pride and 
 contention, by wrangling words wilfully per- 
 sist in them, but be most glad to hear of tJiem, 
 and in the ne.xt edition, or otherwise to cor- 
 rect them : for it is truth that we seek for, and 
 God's honour : which being had either by 
 good intention, or by occa.sion, all is well. 
 This we profess only, that we have done our 
 endeavour with prayer, much fear and trem- 
 bling, lest we should dangerously err in so sa- 
 cred, high, and divine a work : that we have 
 done it with all faith, diligence, and sincerity : 
 that we have used no partiality for the disad- 
 vantage of our adversaries, nor no more 
 license than is suiferable in translating of holy 
 Scriptures : continually keeping ourselves as 
 near as is possil)le to our te.\t, and to the very 
 words and phrases which by long use are 
 made venerable, though to some profane or 
 delicate ears they may seem more hard or bar- 
 barous, as the whole style of Scripture doth 
 lightly to such at the beginning ; acknowledg- 
 ing with Hierome, that in other writings it is 
 enough to give in translation, sense for sense, 
 but that in Scripture, lest we miss the sense, 
 we must keep the very words. Ad Pammach, 
 epist. 101, co;?. 2. inprincip. We must, saith 
 Augustine, speak according to a set rule, lest 
 license of words breed some wicked opinion 
 
PREFACE. 
 
 15 
 
 concerning the things contained under the 
 words. De civit. lib. 10. cap. 12. Whereof 
 our holy forefathers and ancient Doctors had 
 such a rehgious care, that they would not 
 change the very barbarisms or incongruities 
 of speech, which by long use had prevailed in 
 the old readings or recitings of Scriptures, as 
 Neque nubent, ncqxie nubentur, in Tertullian 
 lib. 4. in Marcion, in Hilariy, in cap. 22. Matt, 
 and in all the Fathers. Qui me confusus fucrit, 
 ' confundar, et ego cum, in Saint Cyprian, 
 epist. 63. num. 7. Talis enim nobis decebat 
 saccrdos, which was an elder translation than 
 the vulgar Latin that now is, in Saint Am- 
 brose cap. 3. Dc fuga seculi, and Hicrome 
 himself, who otherwise corrected the Latin 
 translation that was used before his time, yet 
 keepeth religiously, as himself professeth, 
 Prczfat. 4. Evang. ad Damasum, these and the 
 like speeches, Nonne vos magis ■pluris estis il- 
 lis 1 and films hominis non vcnit ministrari, 
 sed ministrare : and Ncqiie nubent, ncque 
 nubentur : in his Commentaries upon these 
 places, and Non capit Prophetain perire 
 extra Hierusaleni, in his Commentaries in cap. 
 2. Joel, sub fijieni. And Augustine, who is 
 most religious in all these phrases, counteth 
 it a special pride and infinnity in those that 
 have a little learning in tongues, and none in 
 things, that they easily take oflence of the 
 simple speeches or solecisms in the Scrip- 
 tures. Dc doctrina Christ, lib. 2. cap. 13. See 
 also the same holy Father, lib. 3. de doct. 
 Christ, cap. 3. and Tract. 2. in Evang. Joan. 
 23. Now, though the text thus truly trans- 
 lated, might sufficiently, in the sight of the 
 learned and all indifferent men, both control 
 the Adversary's corruptions, and prove that 
 the holy Scripture, whereof they have made 
 so great vaunts, make nothing for their new 
 opinions, but wholly for the Catholic church's 
 belief and doctrine, in all the points of difler- 
 ence between us : yet knowing that the good 
 and simple may easily be seduced by some 
 few obstinate persons of perdition, who we 
 see given over into a reprobate sense, to 
 whom the Gospel, which in itself is the odour 
 of Ufe to salvation, is made the odour of 
 death to damnation, over whose eyes for sin 
 and disobedience God suffereth a veil or cover 
 to lie, while they read the New Testament, 
 even as the Apostle saith the Jews have till 
 this day, in reading of the old, that as the one 
 sort cannot lind Clirist in the Scripture, read 
 they never so much, so the other cannot find 
 the Catholic Church, nor her doctrine there 
 neither, and finding by experience this saying 
 of Augustine to be most true. If the prejudice 
 of an erroneous per. luasion preoccupate the mind, 
 whatsoever the Scripture hath to the cojitrary, 
 men take it for a figurative speech : for these 
 
 causes, and somewhat to help the faithful 
 Reader in the diificulties of divers places, we 
 have also set forth large Annotations, there- 
 by to show the studious Reader in most places 
 pertaining to the controversies of this time, 
 both the heretical corruptions and false deduc- 
 tions, and also the Apostolic tradition, the ex- 
 position of the holy Fathers, the decrees of 
 the Catholic Church and most ancient Coun- 
 cils ; which means whosoever trusteth not, for 
 the sense of the holy Scriptures, but had ra- 
 ther follow his private judgment, or the arro- 
 gant Spirit of these Sectaries, he shaU 
 worthUy through his own wilfulness be de- 
 ceived, beseeching all men to look with dili- 
 gence, sincerity, and indifference, into the 
 case that concerneth no less than every one's 
 salvation or damnation. 
 
 24. Which if he do, we doubt not but he 
 shall to his great contentment, find the holy 
 Scriptures most clearly and invincibly to prove 
 the articles of Catholic doctrine against our 
 adversaries, wliich perhaps he had thought 
 before this diligent search, either not to be 
 consonant to God's word, or at least not 
 contained in the same, and finally he shall 
 prove this saymg of Augustine to be most true. 
 •' Many seyises of holy Scriptures lie hidden, 
 and are known to some fcio of greater under- 
 standing : neither are they at any time avouch- 
 ed more commodiously and acceptably than at 
 such times when the care to answer Heretics 
 doth force men thereunto. For then even they 
 that be negligent in matters of study and learn- 
 ing shaking off sluggishness, are stirred up to 
 diligent hearing that the Adversaries may be 
 repelled. Again how many senses of holy Scrip- 
 tures, concerning Christ''s Godhead, have been 
 avouched against Photinus : how many of his 
 Manhood, against Manichceus : how inany, of 
 the Trinity, against Sabcllius : how many, of 
 the unity, in Trinity, against the Arians, Eu- 
 nomians, Macedonians : how many of the Ca- 
 tholic Church dispersed throughout the ichole 
 world, and of the mixture of good and had in the 
 same, until the end of the world, against the 
 Donatists and Luciferians, and other of the liks 
 error : how many against all other Heretics, 
 which it icere too long to rehearse ] Of which 
 senses and expositions of holy Scripture the 
 approved authors and avouchers, should other- 
 wise either not be knaivn at all, or not so tvcll 
 known as the contradictions of proud Heretics 
 have made them.^' 
 
 25. Thus he saith of such things as not 
 seeming to be in holy Scriptures to the igno- 
 rant or Heretics, yet indeed be there. But 
 in other points doubted of, that indeed are not 
 decided by Scripture, he giveth us this godly 
 rule to be followed in all, as he exemplifieth 
 in one. The7i do we hold, saith he, the verity 
 
16 
 
 PREFACE. 
 
 of the Scriptures, when we do that irhich nmo 
 hath seemed ffood to the Universal Church, 
 vUch the authority of the Scnptitres themselves 
 dnth comme?id : so that, forasmuch as the holy 
 Scripture cannot deceive, ichosoever is afraid 
 to be deceived with the obscurity of questions, 
 let him therein ask cowncil of the same Church, 
 which the holy Scripture most certainly and 
 evidently shoiceth, and appointeth unto. Auo-. 
 lib. 1. cont. Crescon. c. 13. 
 
 26. Now to give thee also intelligence in 
 pnr'icular, most gentle Reader, of such things 
 as it behoveth thee especially to know con- 
 cerning our Translation: We translate the 
 old vulgar Latin text, not the common Greek 
 text, for these causes. 
 
 It is so ancient, that it wa.s used in the 
 Church of God above thirteen hundred years 
 ago, as appeareth by the Fathers of those 
 times. 
 
 It is that, by the common received opinion, 
 and by all probability, which Hierome after- 
 ward corrected according to the Greek, by the 
 appointment of Damasus, then Pope, as he 
 maketh mention in his prefoce before the four 
 Evangelists, unto the said Damasus : and m 
 Catalogo in fine, and ep. 102. 
 
 Consequently it is the same which Augus- 
 tine so commendeth and alloweth in an E°pis- 
 tle to Hierome. 
 
 It is that which for the most part ever since 
 hath been used in the Church's service, ex- 
 pounded in sermons, alleged and interpreted 
 m the commentaries and writings of the an- 
 cient Fathers of the Latin Church. 
 
 The holy Council of Trent, for these and 
 many other important considerations, hath de- 
 clared and defined this only of all other Latin 
 translations, to be authentical, and so only to 
 be used and taken in public lessons, disputa- 
 tions, preachings, and expositions, and that 
 no man presume upon any pretence to reject 
 or refuse the same. 
 
 It is the gravest, sincerest, of greatest ma- 
 jesty, least partiality, as being vnthout all re- 
 spect of controversies and contentions, espc- 
 oially these of our time, as appeareth by those 
 places which Erasmus and others translate 
 much more to the advantage of the Catholic 
 cause. 
 
 ^ It is so exact and precise according to the 
 Greek, both the phrase and the word, that de- 
 licate Heretics therefore reprehended it of 
 radeness. And that it foUoweth the Greek 
 far more exactly than the Protestant's transla- 
 tion, beside infinite other places, we appeal to 
 these. Tit 3. 14. Currnt bonis operihus prcp- 
 essc, TrpoirrTarrOai. Eng. bib. 1577. to mainlnin 
 good toork. And Heb. 10, 20. vmm nolns /.■nlia 
 vit, evcKaivnTci'. Engliiihhih. he prepared. So in 
 these words Justifkationes, Tralitioncs, Idola, 
 
 (^■c. In all which they come not near the 
 Greek, but avoid it of purpose. 
 
 The adversaries themselves, namely, Beza, 
 preferred it before all the rest. Li prafat. no. 
 Test. an. 1556, And again he saith, that the 
 old Interpreter translated very religiously. 
 Annot. in Lvk. I. v. 1. 
 
 In the rest, there is such diversity and dis- 
 sension, and no end of reprehending one an- 
 other, and translating every man according to 
 his fantasy, that Luther said, If the world 
 should .stand any long time, we must receive 
 again, which he thought absurd, the Decrees 
 of Councils, for preserving the unity of faith, 
 because of so divers interpretations of Scrip- 
 ture. And Beza, in the place above mention- 
 ed, noteth the itching ambition of liis fellow- 
 translators, that had much rather disagree 
 and dissent from the best, than seem th'em- 
 selves to have said or written notliing. And 
 Beza's translation itself, being so esteemed in 
 our country, that the Geneva English Testa- 
 ments be translated according to the same, 
 yet sometime goeth so wide trom the Greek, 
 and from the meaning of the Holy Ghost, 
 that themselves which protest to translate it, 
 dare not follow it. For example, Luke 3. 36. 
 They have put these words. The son of 
 Cai7ian, which he wittingly and wilfully lell 
 out: and Acts 1, 14. they say, With the wo- 
 men, agreeable to the vulgar Latin : where he 
 saith, cum uxoribus. With their u-ives. 
 
 It is not only better than all other Latin 
 translations, but than the Greek text itself, in 
 those places where they disagree. 
 
 27. The proof hereof is evident, because 
 most of the ancient Heretics were Grecians, 
 and therefore the Scriptures in Greek were 
 more corrupted by them, as the ancient Fa- 
 thers often complain. Tertullian noteth the 
 Greek text which is at this day, 1 Cor. 15,47. 
 to be an old corruption of Marcion the Heretic, 
 and the truth to be as in our vulgar Latin. 
 The second man from heaven, heavenly. So 
 read other ancient Fathers, Erasmus thinketh 
 it must needs be so. and Calvin himself fol- 
 loweth it. Inst. lib. 2. c. 13. parair. 2. Again, 
 Hierome noteth that the Greek text, I Cor. 
 7, 33. which is at this day, is not the Aposto- 
 lical verity, or the true text of the Apostle : 
 but that which is in the vulgar Latin, He that 
 IS with a wife, is careful of worldly thiyigs, how 
 he may plcajic his wife, a?id is divided or dis- 
 tracted. The Ecclesiastical history called the 
 Tripartite, noteth the Greek text that now is, 
 1 John 4, 3, to be an old corruption of the an- 
 cient Greek copies, by the Nestorian Here- 
 tics, and the true reading to be as in our vulgar 
 J,atiu. Every .spirit that dis.wlveth Jesus. 7.9 not 
 of God : and Beza confesseth that Socrates 
 in his Ecclesiastical history readeth so in th» 
 
PREFACE. 
 
 17 
 
 Greek : irav irviv^a Xt)C£ Tov Inaovv Xpioro)/. 
 
 28. But the proof is more pregnant out of 
 the adversaries themselves. They forsake 
 the Greek text as corrupted, and translate ac- 
 cording to the vulgar Latin ; namely, Beza 
 and his scholars, the English translators of 
 the Bible ; in these places, Heb. 9, 1 ; say- 
 ing, the first covenant ; for that which is in 
 the Greek, the first tabernacle, where they 
 put covenant, not as in the text, but in an- 
 other letter, as to be understood according to 
 the vulgar Latin, which most sincerely Icaveth 
 it out altogether, saying, " the former, also, 
 indeed, had justifications." Again, Rom. 11, 
 21. They translate not according to the 
 Greek text, " serv'inn' the time," which Beza 
 saith, must needs be a corruption, but accord- 
 ing to the vulgar Latin, " serving the Lord." 
 Again, Apoc. 11, 2 ; they translate not the 
 Greek text, " the court which is within the 
 temple," but clean contrary, according to the 
 vulgar Latin, which Beza saith is the true 
 reading. '' the court which is without the tem- 
 ple." Only in this last place, one English 
 Bible of the year 1562, following the error of 
 the Greek. Again, 2 Tim. 2, 14 ; they add 
 but, more than is in the Greek, to make the 
 sense more commodious and easy, according 
 as it is in the vulgar Latin. Again, James .5, 
 12, they leave the Greek, and follow the vul- 
 gar Latin, saying, " lest you fall into con- 
 demnation." I doubt not, saith Beza, but 
 this is the true and. sincere reading ; and I 
 suspect the corruption of the Greek came 
 thus, &c. It were difficult to set down ail 
 such places where the adversaries, especially 
 Beza, follow the old vulgar Latin, and the 
 Greek copy agreeable thereto, condemning 
 the Greek text that now is of corruption. 
 
 29. Erasmus, the best translator of all 
 the latter, by Beza's judgment, saith, that the 
 Greek sometunes hath superfluities corruptly 
 added to the text of holy Scripture, as 
 Mark 6, to the end of the Paternoster, these 
 words : '• Because thine is the kingdom, the 
 power, and the glory forevermore ;" which he 
 callcth trifles ; rashly added to our Lord's 
 prayer, and reprehendeth Ulla for blaming 
 the old vulgar Latin, because it hath it not. 
 Likewise, Romans 11, 6 : these words in the 
 Greek, and not in the vulgar Latin : " but if 
 of works, it is not now grace : otherwise the 
 work is no more a work ; and Mark 10, 29 ; 
 these words, or wife, and such like. Yea, the 
 Greek text, in these superfluities, condcnmeth 
 itself, and justitieth the vulgar Latin exceed- 
 ingly, as being marked throughout in a num- 
 ber of places, that such and such words, or 
 sentences, are superfluous, in all which places 
 our vulgar Latin hath no such thing, but is 
 agreeable to the Greek, wliich remaiueth after 
 
 2* 
 
 the superfluities to be taken away. For ex- 
 ample, that before mentioned in the end of 
 the Paternoster, hath a mark of superfluity 
 in the Greek text; and Matt. 6, 11 ; these 
 words : " Amen, I say unto you it shall be 
 more tolerable for the land of Sodom and Go- 
 morrha, in the day of judgment, than for that 
 city ;" and Matt. 20, 23 ; these words, " and 
 be baptized with the baptism that I am bap- 
 tized with," which is also superfluously re- 
 peated again, verse 23, and such like places, 
 exceeding many, which being noted super- 
 fluous in the Greek ; and being not in the 
 vulgar Latin, prove the Latin in those places 
 to be better, truer, and more sincere than the 
 Greek. 
 
 30. Whereupon we conclude, of these pre- 
 mises, that it is no derogation to the vulgar 
 Latin text, which we translate, not to disagree 
 from the Greek text, whereas it may, notwith- 
 standing, be not only as good, but also bet- 
 ter, and this the adversary liimself, their great- 
 est and latest translations of the Greek, doth 
 avouch against Erasmus, in behalf of the old 
 vulgar Latin translation, in these notorious 
 words : " how unworthilj', and without cause, 
 saith he, doth Erasmus blame the old inter- 
 preter, as dissenting from the Greek ! he dis- 
 sented, I grant, from those Greek copies 
 wliich he had gotten ; but we have found not 
 in one place, that the same interpretation 
 which he blameth is grounded upon the autho- 
 rity of other Greek copies, and those most 
 ancient. Yea, in some nmnber of places, we 
 have observed that the reading of the Latin 
 text of the old interpreter, though it agree not 
 sometimes with our Greek copies, yet it is 
 much more convenient, for that it seemeth he 
 followed some better and truer copy." In 
 which words Beza unwittingly, but most truly, 
 justitieth, and defendeth the old vulgar trans- 
 lation against himself, and all other cavilers 
 that accuse the same, because it is not always 
 agreeable to the Greek text. Whereas it was 
 translated out of other Greek copies, partly 
 extant, partly not extant, at this day, either 
 as good and as ancient, or better and more 
 ancient ; such as Augustine speaketh of, call- 
 ing them the more learned and diligent Greek 
 copies, whereunto the Latin translations that 
 fail in every place must need yield. Lib. 2. de 
 doct. Christ. 25. And if it were not too long 
 to exemplify and prove this, which would re- 
 quire a treatise by itself, we could show, by 
 many, and most clear examples, throughout 
 the New Testament, these sundry means of 
 ju.stifying the old translation. 
 
 If it agree with the Greek text, as com- 
 monly it doth, and in the greatest places, con- 
 cerning the controversies of our time, it doth 
 most certamly : so far the adversaries have 
 
18 
 
 PREFACE. 
 
 not to complain, unless they will complain of 
 the Greek also, as they do ; James 4, 3 ; and 
 
 1 Pet. 3, 21 : where the vulvar Latin follow- 
 cth exactly the Greek text ; but I3eza, in 
 both places, corrccteth the Greek text as 
 lalse. 
 
 If it disagree here and there from the 
 Greek text, it agreeth with another Greek 
 copy set in the margin ; whereof see exam- 
 j)les in the aforesaid Greek Testament of 
 Stevens and Crispin, throughout, namely : 
 
 2 Pet. 1, 12; and Mark 8, 7. 
 
 If these original Greek copies be thought 
 less authentical than the Greek text, the ad- 
 versaries themselves tell us the contrary, who 
 in their translations often follow the marginal 
 copies, and forsake the Greek text ; as in the 
 examples above mentioned ; Rom. 11. Apoc. 
 11. 2 Tim. 2. James 5, &c. it is evident. 
 
 If all Erasmus' Greek copies have not that 
 which is the vulgar Latin, Beza had copies 
 which have it, and these most ancient, as he 
 saith, and better : and if all Bcza's copies 
 fail in this point, and will not help us, 
 Gagnciz found Greek copies that have, 
 just according to the vulgar Latin, and that 
 in such place as would seem otherivise less 
 probable, as James 3, 5. '• Behold ! how 
 much fire, what a great wood it kindleth ! " 
 A man would think it mu.st be ratlier as in 
 the Greek text. " A little fire, what a great 
 wood it kindleth ! But an approved ancient 
 Greek copy, alleged by Gagnciz, hath, as it 
 is in the vulgar Latin ; and if Gagneiz's 
 copies also fail sometimes, then Beza and Cris- 
 pin supply Greek copies fully agreeable to the 
 vulgar Latin, as Jude 5, 19. Likewise Eph. 
 2, 2, and 2 Cor. 9. 
 
 If all their copies be not sufiicient, the 
 ancient Greek Fathers had copies and ex- 
 pounded them, agreeable to our vulgar Latin, 
 as 1 Ttm.. 6, 20. So readeth CIn-ysoHtom and 
 expoundeth it against heretical and erroneous 
 novelties. Yet now we know no Greek copy 
 that readeth so. Likewise Jno. 10. 29. So 
 readeth Cyril and expoundeth it lib. 7. in Jno. 
 r. 10. likewise 1 Jno. 4. 3. So readeth Ircneus 
 lib. 3. c. 18. Auguxt. tract. 6. m Jno. Leo 
 epist. 10. c. 5. beside Socrates in his Eccle- 
 siastical history, lib. 7. c. 22. and the Tripar- 
 tite Uh. 12. c. 4. who say plainly, that this 
 was the old and the true reading of this place 
 in the (ireek. And in what Greek copy extant 
 at this day is there this text Jno. 5. 2. and yet 
 Chrysostom, Cyril, and Theophilus read so in 
 the Greek, and Beza saith it is the better read- 
 ing, and so is the Latin text of the Roman 
 Mass book justified, and eight other Latin 
 copies that read so, for our vulgar Latin here, 
 is according to the Greek text, Ro. 5. v. 17. 
 so readeth Thcodoret in Greek, and Luke 3. 
 
 V. 14. Origen and Chrysostom read, and Beza 
 liketh it better than the Greek text that now is. 
 
 Where there is no such sign or token of any 
 ancient Greek copy in the Fathers, yet these 
 later Interpreters tell us, that the old Interpre- 
 ter did follow some other Greek copy, as Mar. 
 7. 3. Erasmus thinketh that he did read in 
 the Greek, often : and Beza and otheis com- 
 mend his conjecture, yea and the English 
 Billies arc so translated, whereas now it sig 
 nifieth the length of the ann up to the elbow. 
 And who would not think that the Evangehst 
 should say. The Pharisees wash often, he- 
 cause otherwise they eat not, rather than thus, 
 Unless they wash up to the elbow, they eat 
 not ? 
 
 If all such conjectures, and all the Greek 
 Fathers help us not, yet the Latin Fathers 
 with great consent will easily justify the old 
 vulgar translation, which for the most part 
 they follow and expound, as Jno. 7. 39. so 
 readeth Augustine lib. 4. de Trin. c. 20. and lib. 
 83. qvcpst. q. 62. and tract. 52. in Joan. Leo 
 .^cr. 2 dc I'cntccoslc. Whose authority were 
 sufficient, but indeed Dydimus also, a Greek 
 Doctor, readeth so.lib. 2. dc Sp. Sancto, trans- 
 lated by Hieromc, and a Greek copy in the 
 Vatican, and the Sj'riac New Testament. 
 Likewise Jno. 21, 22, so read Ambrose in 
 Psal. 45, and Fsal. 1 18. octonario Rcsh. Au- 
 gustine and venerable Bede upon John's 
 Gospel. 
 
 And lastly, if some other Latin Fathers of 
 ancient time, read otherwise^ either here, or 
 in other places, not all agreeing with the text 
 of our vulgar Latin, the cause is the great 
 diversity and multitude that was then of La- 
 tin copies, whereof Ilierome complaincth, till 
 this one vulgar Latin grew only into use. 
 Neither doth their divers reading make more 
 for the Greek, than for the vulgar Latin dif- 
 fering oftentimes from both, as when Hieromo 
 in this last place readeth, lil. 1. adv. Joo. it is 
 according to no Greek copy now extant. 
 And if yet there be some doi:lit, that the read- 
 ings of some Greek or Latin Fathers, dilfer- 
 ing from the vulgar Latin, be a check or con- 
 demnation to the same : let Beza, that is, let 
 the Adversary himself, tell us his opinion in 
 this case also, Whosoeter, saith he, shall take 
 upon him to correct these things, speaking of 
 the vulgar Latin translation, out of the ancient 
 Fathers' urilings, either Greek or Latin, unless 
 he do it very eircumspcelly, and advisedly, he 
 shall surely corrupt all, rather than amend it, 
 because it is not to be thought, that as often a.i 
 they cited any place, they did always look into 
 the book, or number every word. As if he 
 should say, We may not by and by think that 
 the vulgar Latin is faulty, and to be corrected, 
 when we read otherwise in the Fathers, either 
 
PREFACE. 
 
 19 
 
 Greek or Latin, because they did not always 
 exactly cite the words, but followed some com- 
 modious and godly sense thereof. 
 
 31. Thus then we see that by all means 
 the old vulgar Latin translation is approved 
 good,and better than the Greek text itself, and 
 that there is no cause why it should give 
 place to any other text, copies, or readings. 
 Marry, if there be any faults evidently crept 
 in by those that heretofore wrote or copied out 
 the Scriptures, as there be some, then we 
 grant no less, than we would grant fault now- 
 a-days committed by the Printer, and they are 
 exactly noted of Catholic writers, namely, in 
 all Plantin's Bibles, set forth by the divines 
 of Lovain : and the holy Council of Trent 
 willeth that the vulgar Latin text be in such 
 points thorougly mended, and so to be most 
 authentical. Such faults are these. In fide, 
 for, VI fine : PrcBscientiam, for jircesentiam : 
 Suscipiens, for Suspiciens : and svich like 
 very rare, which are evident corruptions made 
 by the copvists, or grown by the simiUtude of 
 words. These being taken away, which arc 
 no part of those corruptions and ditfercnccs 
 before talked of, we translate that text, which 
 is most sincere, and in our opinion, and as 
 we have proved, incorrupt. The Adversaries 
 contrary, translate that text, which themselves 
 confess, both by their writings and doings, to 
 be corrnpt in a number of places, and more 
 corrupt than our vulgar Latin, as is before 
 declared. 
 
 32. And if we would here stand to recite 
 the places in the Greek, which Beza pro- 
 nounceth to be corrupted, we should make the 
 Reader to wonder, how they can either so plead 
 otherwise for the Greek text, as though there 
 were no other truth of the New Testament 
 but that; or how they translate only that, to de- 
 face, as they think, the old vulgar Latin, which 
 themselves so shamefully disgrace, more than 
 the vulgar Latin, inventing corruptions where 
 none are, nor can be, in such universal con- 
 sent of all, both Greek and Latin copies. For 
 example, Alatt. 10. The first Simcm, v:ho is 
 called Peter. Think, saith Beza, this word, 
 first, hath been added to the text, of some 
 that would establish Peter's Primacy. Again, 
 Luk. 22. The Chalice, that is shed for you. 
 It is most likely, saith he, that these words 
 being sometimes but a marginal note, came by 
 corruption out of the margin into the text. 
 Again, Act 7. Figures which they made, to 
 adore them. It may be suspected, saith he, that 
 these words, as many other, have crept by 
 corruption into the text, out of the margin. 
 And 1 Cor. 15. He thinketh the Apostle 
 said not, victory, as it is in all Greek copies, 
 but contention. And Act. 13, he calleth it a 
 manifest error, that in the Greek it is, four 
 
 hundred years, for three hundred. And Act. 
 7. V. 16. he reckoneth up a whole catalogue 
 of corruptions, namely, Mark 12. v. 42, ivh^ch 
 is a farthing : and Act. 8. v. 26. This is de- 
 sert : and Act. 7. v. 16. the name of Abraham, 
 and such like. All which he thinketh to have 
 been added or altered into the Greek text by 
 corruption. 
 
 33. But among other places, he laboureth 
 exceedingly to prove a great corruption, Act. 
 7, 14. where it is said, according to the Sep- 
 tAiaginta, that is, the Greek text of the old 
 Testament, that Jacob went down into Egypt 
 with seventy-five souls. And Luk. 3. v. 36. 
 he thinketh these words. Which icas of Cai- 
 nan, to be so false, that he leaveth them clean 
 out in both his editions of the new Testa- 
 ment : saying, that he is bold so to do, by the 
 authority of Moses. Whereby he will signify, 
 that it is not in the Hebrew text of Moses, 
 or of the old Testament, and therefore it is 
 false in the Greek of the New Testament. 
 Which consequence of theirs, for it is com- 
 mon among them, and concerneth all Scrip- 
 tures, if it were true, all places of the Greek 
 text of the nev/ Testament, cited out of the 
 old, according to the Scptva.ginta, and not ac- 
 cording to the Hebrew, which they know are 
 very many, should be false, and so by tying 
 themselves only to the Hebrew in the old Tes- 
 tament, they are forced to forsake the Greek 
 of the new ; or if they will maintain the 
 Greek of the new, they must forsake some- 
 times the Hebrew in the old, but this argu- 
 ment shall be forced against them elsewhere. 
 
 34. By this little, the Reader may see what 
 gay patrons they are of the Greek text, and 
 how little cause they have in their own judg- 
 ments to translate it, or vaunt of it, as in de- 
 rogation of the vulgar Latin translation, and 
 how easily we might answer them in a word, 
 why we translate not the Greek : forsooth, 
 because it is so infinitely corrupted. But the 
 truth is, we do by no means grant it so cor- 
 rupted as they say, though in comparison, we 
 know it, less sincere and incorrupt than the 
 vulgar Latin, and for that cause, and others 
 before alleged, we prefer the said Latin, and 
 have translated it. 
 
 3.5. If yet there remain one thing which per- 
 haps they will say, when they cannot answer 
 our reasons aforesaid : to wit, that we prefer 
 the vulgar Latin before the Greek text, be- 
 cause the Greek maketh more against us : we 
 protest that as for other causes we prefer the 
 Latin, so in this respect of making for us or 
 against us, we allow the Greek, as much as 
 the Latin, yea, in sundry places, more than 
 the Latin, being assured that they have not 
 one, and that we have many advantages in 
 the Greek, more than in the Latin, as by the 
 
20 
 
 PREFACE 
 
 AnnoUtions of this new Testament, shall 
 evidently appear : namely, in all such places 
 where they dare not translate the Greek, be- 
 cause it is for us, and against them, as when 
 they translate ordinances, and not justifiia- 
 tions, and that of purpose, as Beza confoss- 
 cth, Luk. 1, 6. ordinances, or instructions, 
 and not traditions, in the better part, 2 Thcss. 
 2, 15. Elders, and not Priests: Images, 
 rather than Idols, and especially when Luke 
 in the Greek so maketh for us, the vulgar La- 
 tin being indifferent for them and for us, that 
 Beza saith it is a corruption crept out of the 
 margin into the text. What need these ab- 
 surd devices and false dcahngs with the Greek 
 if it made for them more than for us. yea, if 
 it made not for us against them ! But that 
 the Greek maketh more for us, see 1 Cor. 7. 
 In the Latin, Defraud not one another, hut for 
 a time, that you. give yourselves to prayer, in 
 the Greek, to fasting and prayer. Act. 10, 30. 
 In the Latin Cornehus saith. From the fourth 
 day jmst, until this hour I u-as praijing %n my 
 house, and behold a man, ^c. in the Greek, I 
 was fasting and praying, 1 Jno. 5, IS. In the 
 Latin, We know that every one which is horn 
 of God, sinncth not, hut the generation of God 
 preservelh him, <^c. In the Greek, But he 
 that is horn of God preservelh himself. Apoc. 
 22,. 14. In the Latin, Blessed arc they that 
 wash their garments in the blood of the Lamb, 
 4-c. In the Greek, Blessed arc they that do 
 his commandments, Rom. 8, 38. Certus sum, 
 4-c. I am sure that neither death nor life, nor 
 other .creature is able to separate us from the 
 charity of God, as though ho were assured, or 
 we might and should assure ourselves of our 
 predesUnation. In the Greek, / am probably 
 persuaded that neither death nor life, ^-c. In 
 the Evangelists, about the Sacrifice and bless- 
 ed Sacrament, is the Latin thus. This is my 
 blood that shall be shed for you : and in Paul, 
 This is my body which .shall he betrayed, or de- 
 livered for you : both being referred to the 
 time to come, and to the sacrifice on the 
 Cross. In the Greek, This is my blood which 
 is shed for you : and, 7ny body which is broken 
 for you : both being referred to that iiresent 
 time when Christ gave his body and blood at 
 his supper, then shedding the one, and break- 
 ing the other, that is, sacrificing it sacramen- 
 taily and mystically. Lo, these and the like 
 our advantages in the Greek, more than in the 
 Latin. 
 
 30. But is the vulgar translation for all this 
 Papistical, and therefore do we follow it ! for 
 so some of them call it, and say it is the wor.st 
 of all Other. If it be, Ihe Greek, as you see, 
 is more, and so both Greek and Latin, and 
 consequently the holy Scriptures of the new 
 Testament is Papistical. Again, if the vul- 
 
 gar Latin be Papi.stical, Papistry is very an- 
 cient, and the Church of God, for so many 
 hundred years wherein it hath used and allow- 
 ed this translation, hath been Papistical. But 
 wherein is it Papistical forsooth in these 
 phrases and speeches, Panitcntiam agitc. Sa- 
 cramcntum hoc magnum est. Avk Gr.vti.^ 
 Plk.x.v. Talibus hostiis promcrctur Deus, and 
 such like. First, doth not the Greek say* the 
 same ! See the Annotations upon these places. 
 Secondly, could he translate these thhigs Papis- 
 tically, or partially, or rather prophetically, so 
 long before they were in controversy ! Thirdly, 
 doth he not say for, Pxnitentiam agile, in an- 
 other place, Paumtemini: and doth he not 
 translate other mysteries, by the word Saera- 
 mentuin, as Apoc. 17. Saeramcntuni muiieris, 
 and as he translateth one word. Gratia plena, 
 so doth he not translate the very like word, ple- 
 nns ulcer I bus, which themselves do follow 
 also ! is this also Papistry ! when he said,Heb. 
 10, 29, Quanto deteriora mcrebitur supplicia, 
 4-c.and they like it well enough, might he not 
 have said, according to the same Greek word, 
 Vigilate lit mereamini fugere iski omnia, et 
 stare ante filium homiiris. Luk. 21, 36, and. 
 Qui merchuntur scecidum ilium et resurrec- 
 tioncm ex mortuis, 4-c. Luk. 20, 35, and Tri- 
 hulationes quas sustinctis, ut mereamini reg- 
 num Dei, pro quo et patimini. 2 Thcs. 1, 5. 
 Might he not, if he had partially alfected the 
 word merit, have used it in all these places, 
 according to his and your own translation of 
 the same Greek word, Heb. 10, 29 ! which he 
 doth not, but in all these places saith simply, 
 Vt digni haheamini, and Qui digni habehun- 
 tur. And how can it be judged Papistical, 
 or partial, when he saith, Talihus hostiis pro- 
 mcretur Dcus, Heb. 13! Was Primasius also, 
 Augustine's scholar, a Papist, for using this 
 te.xt, and all the rest, they have done the like! 
 Was Cyprian a Papist, for using often this 
 speech, Promerere Dominum justis opcribus, 
 pocnitentia, ^c. ? or is there any difference, 
 but that Cyprian useth it as a deponent more 
 Latinh', the other as a passive less finely ! 
 Was it Papistry to say. Senior for Presbyter, 
 MinistranlUius iox saerificanlibu^, or liturgiam 
 celcbrantibus, simulachris for idolis, fides tua 
 tc salvum fecit somvt'unes for sanum fecit? Or 
 shall we think he was a Calvinist for trans- 
 lating thus, as they think he was a Papist, 
 wluMi any word soundeth for us ! 
 
 37. Again, was lie a Papi.st in this kind 
 of words onl}% and was he not in whole sen- 
 tences ! as, Ttbi dabo clavcs, cjc. Quicquid 
 solveris in terra, crit solutum et in calis, and 
 Quorumremiscr itis peccata,remittxintur cis, and 
 Tunc rcddaer unicuiquc ; secundum opera sua. 
 and Nunquid potcrit fides salvare eum 1 Ex 
 openbus justificatur homo et non ex fide tan- 
 
PREFACE. 
 
 21 
 
 'ttjwi, an J Nuhere volant^ damnationem hahen- 
 t-es, quia jirimam fidcm irrilain fcccru7it, and 
 Mandata eius gravia non sunt, and Aspexit in 
 rcmunerationem. Are all these, and such like 
 papistical translations, because they are most 
 plain for the Catholic faith which they call 
 Papistry 1 Are they not word for word as in 
 the Greek 1 and the very words of the Holy 
 Ghost ! And if in these there be no accusa- 
 tion of papistical partiality, why in the other' 
 Lastly, are the ancient Fathers, General 
 Councils, the Churches of all the West part, 
 that use all these speeches and phrases now, 
 so many hundred years, are they all Papisti- 
 cal ^ Be it so, and let us, in the name of God, 
 follow them, speak as they spake, translate as 
 they translated, interpret as they interpreted, 
 because we believe as they believed. And 
 thus far, for defence of the old vulgar Latin 
 translation, and why we translated it before 
 all others. 
 
 37. In tliis our translation, because we 
 wish it to be most sincere, as becometh a Ca- 
 tholic translation, and have endeavoured so to 
 make it : we are very precise and religious in 
 following our copy, the old vulgar approved 
 Latin : not only in sense, which we hope 
 we always do, but sometimes in the very 
 words also and phrases, which may seem to 
 the vulgar Reader, and to common English 
 ears not yet acquainted therewith, rudeness or 
 ignorance : but to the discreet Reader that 
 deeply weigheth and considereth the impor- 
 tance of sacred words and speeches, and how 
 easily the voluntary translator may miss the 
 true sense of the Holy Gho.st, we doubt not 
 but our consideration and doing therein shall 
 seem reasonable and necessary : yea, and 
 that all sorts of Catholic readers will in short 
 time think that femiliar, which at the first may 
 seem strange, and will esteem it more, when 
 they shall otherwise be taught to understand 
 it, than if it were the common known Eng- 
 Ush. 
 
 For example, we translate often thus. 
 Amen,- Amen, I say unto you. Which as yet 
 seemeth strange : but after a while it wdll be 
 as familiar, as Amen, in the end of all prayers 
 and Psalms, and even as when we end with 
 Amen, it soundeth far better than So he it : so 
 in the beginning. Amen, Amen, must needs 
 by use and custom sound far better, than 
 Verily, Verily. Which indeed doth not ex- 
 press the asseveration and assurance signified 
 in this Hebrew word, besides that it is the 
 solemn and usual word of our Saviour to ex- 
 press a vehement asseveration, and therefore 
 is not changed, neither in the Syriac, nor 
 Greek, nor vulgar Latin Testament, but is 
 preserved and used of the Evangelists and 
 Apostles themselves, even as Christ spake it, 
 
 as Augustine saitn of this and of Alldu-ia, 
 for the more holy and sacred anthority thereof, 
 lib. 2. doct. Christ, c. IL And therefore do 
 we keep the word Allelu-ia, Apoc. 19. as it is 
 both in Greek and Latin, yea and in all the 
 English translations, though in their books of 
 Common prayer, they translate it. Praise ye 
 the Lord. Again, if Hosanna, Raca, Belial, 
 and such like, be yet untranslated in the Eng- 
 lish Bibles, why may not we say, Corhana, 
 and Parasceve : specially, when they English- 
 ing this latter thus. The preparation of the 
 Sabbath, put in threfe words more mto the 
 text, than the Greek word doth signify. Matt. 
 27. 62. And others saying thus, After the 
 day of preparing, make a cold translation and 
 short of the sense, as if they should translate 
 Sabbath, the resting : for, Parascevc is as so- 
 Icnm a word for the Sabbath eve, as Sabbath 
 is for the Jews' seventh day, and now among 
 Christians much more solemn, taken for 
 Good-Friday only. These words then wc 
 thought far better to keep in the text, and to 
 tell their signification in the margin or in a 
 table for that purpose, than to disgrace both 
 the text and them with translating them. 
 Such are also these words. The Pasehe, The 
 feast of Azymes, The bread of proposition. 
 Which they translate. The Passover, The 
 Jeast of sweet bread. The shew bread. But if 
 Pentecost, Acts 2. be yet untranslated in their 
 Bibles, and seemeth not strange : why should 
 not Paschc and Azymes so remain also, 
 being solemn feasts, as Pentecost wasl or 
 why should they English one rather than the 
 other ! especially whereas Passover at the 
 first was as strange, as Pasehe may seem 
 now, and perhaps as many now understand 
 Pasehe as Passover. And as for Azymes, 
 when they English it. The feast of siceet bread, 
 it is a false interpretation of the word, and no- 
 thing expresseth that which belongetli to the 
 feast, concerning unleavened bread. And as 
 for their term of shew bread, it is very strange 
 and ridiculous. Again, if Proselyte be a re- 
 ceived word in the English Bibles, Matt. 23. 
 Acts 2. why may not we be bold to say. Neo- 
 phyte, 1 Tim. 3 l especially when they trans- 
 lating it into English, do falsely express the 
 signification of the word thus, a young scholar. 
 Whereas it is a peculiar word to signify them 
 that were lately baptized, as Calechumenus 
 signifieth the newly instructed m faith not yet 
 baptized, who is also a young scholar rather 
 than the other, and many that have been old 
 scholars, may be Neophytes by differing bap- 
 tism. And if Phylacteries be allowed for En- 
 glish, Mat. 23. we hope that Didragmcs also, 
 Prepuce, Paraclete, and such like, will easily 
 grow to be current and familiar. And in good 
 sooth, there is in all these such necessity, that 
 
PREFACE. 
 
 23 
 
 they cannotconvenipntlybetranslated,as when 
 St. Paul saith, concisw non circumcisto : how 
 can we but follow his ver>- words and allusion"! 
 And how is it possible to express Evangelizo, 
 but as we do Evangelize ? for Evangeliumhc- 
 ing the Gospel, what is Emngelizo or to Evan- 
 gelize, but to show the glad tidinirs of the 
 Gospel, of the time of Graee, of all Christ's 
 benefits ] All which signitication is lost, by 
 translating as the English Bibles do, I hring 
 you good lidino-s, Luke 2. 10. Therefore we 
 say. Deposituin, 1 Tim. 6. and, He exinamted 
 himself, Phil. 2. and, You have rejlounshed, 
 Phil. 4. and to exhaust, Heb. 9. 23. because 
 we cannot possibly attain to express these 
 words fully in English, and we think much 
 better, that the reader staying at the difficulty 
 of them, should take an occasion to look in 
 the table following, or otherwise to ask the full 
 meaning of them, than by putting some usual 
 English" words that express them not, so to 
 deceive the reader. Sometimes also we do it 
 for another cause, as when we say. The ad- 
 vent of our Lord, and, imposing of hands, be- 
 cause one is a solemn time, the other a so- 
 lemn action in the Catholic Church, to signify 
 to the people, that those and such like names 
 come out of the very Latin text of the Scrip- 
 tures. So did Fenancc, doing penance, Cha- 
 lice, Priest, Deaccm, Traditions, altar, host, 
 and the like, which we exactly keep as Catho- 
 lic terms, proceed even from the very words of 
 Scripture. 
 
 38. Moreover, we presume not in hard pjaces 
 to mollify the speeches or phrases, but reli- 
 giously keep them word for word, and pomt 
 for point, for fear of missing, or restraining 
 the sense of the Holy Ghost to our fantasy, 
 as Ephes. 6. Against the spirituals of wick- 
 edness in the celestials, and. What to me and 
 thee u-oman 1 whereof see the Annotation up- 
 on this place, and 1 Pet. 2. As infants even 
 now horn, reasonable, milk ivithout guile desire 
 ye. We do so place, reasonable, of purpose, 
 that it may be indifferent both to infants go- 
 ing before, as in our Latin text : or to milk 
 that followeth atler, as in other Latin copies, 
 and m the Greek. John 3. we translate. The 
 Spirit hrcatheth where he vnll, ^-c. leaving it 
 indifferent to signify either the Holy Ghost, 
 or wind : which the Protestants translating 
 wirul,, take away the other sense more com- 
 mon and usual in the ancient Fathers. We 
 translate, Luke 8. 23. They were filled, not 
 adding of our own, with water, to mollify the 
 sentence, as the Protestants do, and cap. 22. 
 This is the Chalice, the New Testament, <^c. 
 not, This chalice is the New Testament, like- 
 wise Mark 13. Those days shall he such tribu- 
 lation, 4-c. not as the adversaries, In those 
 days, both our text and theirs being other- 
 
 wise. Likewise James 4. 6. And girdh greater 
 grace, leaving it indiHerent to the Scriptures, 
 or to the Holy Ghost, both going before. 
 Whereas the adversaries too boldly and 
 presumptuously add, saying, The Scripture 
 giveth, taking away the other sense, which is 
 far more probable. Likewise Heb. 12. 21. 
 we translate. So terrible was it which was 
 seen, Moses said, SfC. neither doth Greek or 
 Latin permit us to add, that Moses said, as 
 the Protestants presume to do. So we say, 
 Men brethren, A u-ulaiv woman, A woman a 
 sister, James of Alphceus, and the like. Some- 
 times also we follow of purpose the Scrip- 
 tures' phrase, as. The hell of fire, according to 
 Greek and Latin, which we might say per- 
 haps, the fiery hell, by the Hebrew phrase in 
 such speeches, but not hell fire, as commonly 
 it is translated. Lil<ewise Luke 4. 36. What 
 word is this, that in power and authority he 
 commandeth the unclean spirits 1 as also Luke 
 2. liCt us pass over and see the icord that is 
 done. Where we might say, thing, by the 
 Hebrew phrase, but there is a certain majes- 
 ty and more signification in these speeches, 
 and therefore both Greek and Latin keep 
 them, although it is no more the Greek or La- 
 tin phrase, than it is the English. And why 
 should we be squeamish at new words or 
 phrases in the Scripture, which are neces- 
 sary ; when we do easily admit and follow new 
 words coined in court and in courtly and 
 other secular writings. 
 
 39. We add the Greek in the margin for di- 
 vers causes. Sometimes when the sense is 
 hard, that the learned reader may consider of 
 it, and see if he can help himself better than 
 by our translation, as Luke 11. Sometimes to 
 take away the ambiguity of the Latin or Eng- 
 lish, as Luke 11. Which we must needs Eng- 
 lish, and house upon house shall fall. By the 
 Greek the sense is not, one house shall fall 
 upon another. But, if one house rise upon 
 itself, that is, against itself, it shall perish, 
 according as he speaketh of a kingdom divi- 
 ded against itself, in the words before. And 
 Acts 14.(Sacerdos Jovis qui erat ; hi the Greek, 
 qui,) is referred to Jupiter. Sometimes to 
 satisfy the reader, that might otherwise con- 
 ceive the translation to be false, as Phil. 4. v. 
 9. But in every thing by prayer, ^c. not, in 
 all prayer, as in the Latin it may seem. Some- 
 times when the Latin nehher doth, nor 
 can, reach to the signification of the Greek 
 word, we add theGrcekalsoasmoresignificant. 
 Him only shnlt thou serve. And Acts 6. Ni- 
 cholas a stranger of Antioch, and Rom. 9. 
 The service, and Eph. 1. Wherein he hath gra- 
 tified us, and Eph. 6. Put on the armour, and 
 a number the like. Sometimes, when the 
 Greek hath two senses, and the Latin but one, 
 
PREFACE. 
 
 23 
 
 •we adJ the Greek. 2 Cor. 1. By the exhorta- 
 tion tchcrewith wc also are exhorted, the Greek 
 significth also consolation, cj-c. and 2 Cor. 10. 
 But having hope of your faith increasing, to be, 
 6;c. where the Greek may also signify, as or 
 when your faith increaseth. Sometimes for 
 advantage of the Catholic cause, when the 
 Greek maketh for us more than the Latin, as, 
 Seniores. Ut digni habcamini. Qui effmidctur. 
 Prcecepta, and John 21, Pasce et regc. And 
 sometimes to show the false translation 
 of the heretic, as when Beza saith, Hoc 
 poculum in mco sanguine qui. Luke 2. 
 
 2. and Quern oportct coelo ccntincri. Acts 
 
 3. Thus we use the Greek divers ways, 
 and esteem of it as it is worthy, and take 
 all commodities thereof for the better under- 
 standing of the Latin, which being a trans- 
 lation, cannot always attain to the full sense 
 of the principal tongue, as wc see, in all 
 translations. 
 
 Item, we add the Latin word sometimes in 
 the margin, when either we cannot fully ex- 
 press it, as Acts 8. They took order for Ste- 
 phen's funeral, and. All take not this word, 
 or when the reader might think it cannot he 
 as we translate, as Luke 8. A storm of wind 
 descended into the lake, and they icere filled, 
 and John 5. When Jesus knew that he had 
 now a long time, meaning, in his infirmity. 
 
 The precise following of our Latin text, in 
 neither adding nor diminishing, is the cause 
 why we say not in the title of Books, in the 
 first page, Matthew, Paul : because it is so 
 neither in the Greek nor Latin, though in the 
 top of the leaves following, where we may be 
 bolder, we add, Matthew, &c. to satisfy the 
 reader. Much unlike to the Protestants our 
 adversaries, which make no scruple to leave 
 out the name of Paul in the title of the Epis- 
 tle to the Hebrews, though it be in every 
 Greek book which they translate. And their 
 most authorised English Bibles leave out Ca- 
 tholic in the title of James' Epistle and the 
 rest, which were famously known in the Pri- 
 mitive Church by the name of CathoUccr. 
 
 EpistolcE. Eusebius, Histor. Eccles. lib. 2. 
 cap. 22. 
 
 Item, we give the reader in places of some 
 importance, another reading in the margin, 
 especially when the Greek is agreeable to the 
 same, as John 4. 
 
 We bind not ourselves to the points of any 
 copy print, or edition of the vulgar Latin, in 
 places of no controversy, but follow the point- 
 ing most agreealile to the Greek and to the 
 Fathers' Commentaries. As Col. 1. 10. 
 Walking worthy of God, in all things pleas- 
 ing. Eph. 1. 17. We point as in the Greek, 
 and Chrysostom, and Hieromc, both in text 
 and commentaries. Which the Catholic read- 
 er especially must mark, lest he find fault, 
 when he seeth our translation disagree in 
 such places from the pointing of his Latin 
 Testament. 
 
 We translate sometimes the word that is 
 in the Latin margin, and not that in the text, 
 when by the Greek or the Fathers we see it 
 is a manifest fuilt of the writers heretofore, 
 that mistook one word for another, as, in fine, 
 not ill fide, 1 Pet. 3. v. S. presentiam, not pre- 
 sacnliiiin. 2 Pet. I. v. 16.Heb. 13. lut-werimt, 
 not fhicucrunt. 
 
 40. Thus have we endeavoured by all 
 means to satisfy the indiflerent reader, and to 
 help his understanding every way both in the 
 text, and by annotations : and withal to deal 
 most sincerely before God and man, in trans- 
 lating and expounding the most sacred text 
 of the holy Testament. Farewell, reader, 
 and if we profit thee anywhat by our poor 
 pains, let us for God's sake be partakers of 
 thy devout prayers, and together with humble 
 and contrite heart call upon our Saviour 
 Christ to cease these troubles and storms of 
 his dearest spouse : in the mean time com- 
 forting ourselves with this saying of Augus- 
 tine, That heretica when they receive power 
 corporally to ajflict the Church, do exercise her 
 pahence : but when they oppugn only by their 
 evil doctrine or opinwns, then they exercise her 
 wisdom. De civit. Dei. lib. 18, cap. 51. 
 
THE BOOKS OF THE NEW TESTAMENT, ACCORDING TO THE 
 COUNT OF THE CATHOLIC CHURCH. 
 
 GOSPELS, 4. 
 
 The Gospel of'S. Matthew. 
 Thi; Gospel of S. Mark. 
 The Gospel ot'S. Luke. 
 The Gospel of S. John. 
 The Acts of the Apostles. 
 
 S. PAUL'S EPISTLES, 14. 
 The Epistle to the Romans. 
 The First Epistle to the Corinthians. 
 The Second Epistle to the Corinthians- 
 The Epistle to the Galatians. 
 The Epistle to the Ephesians. 
 The Elpistle to the Philippians. 
 The Epistle to the Colossians. 
 The first Epistle to the Thessalonians. 
 
 The Second Epistle to the Thessalonians- 
 
 The First Epistle to Timothy- 
 
 The Second Epistle to Timothy. 
 
 The Epistle to Titus. 
 
 The Epistle to Pliilemon. 
 
 The Epistle to the Hebrews. 
 
 THE CATHOLIC EPISTLES, 7, 
 The Epistle of S. .Tames. 
 The First Epistle of S. Peter. 
 The Second Epistle of S. Peter. 
 The First E^pisile of S. .Tohn. 
 The Second Epistle of'S. .lohn. 
 The Third Epistle of S. John. 
 The Epistle of S. Jude. 
 The Apocalypse of S. John. 
 
 INTRODUCTORY REMARKS. 
 
 1. The infnlUhle authority and excellence of 
 them above all other writmfjs. " The excel- 
 lency of the Canonical authority of the Old and 
 New Testament, is distinguished from the 
 book of latter writers : wlilch being confirm- 
 ed in the Apostle's times by the successions 
 of Bishops, and propagation of Churches, is 
 placed as it were in a certain throne on 
 high, whereunto every faithful and godly un- 
 derstanding must be subject and obedient. 
 There, if any thing move or trouble thee as 
 absurd, thou mayest not say. The Author of 
 this book held not the truth: but either the 
 copy is faulty, or the translator erred, or thou 
 understandest not. But in the works of them 
 that wrote afterward, which are contained in 
 infinite books, but are in no case equal to that 
 most sacred authority of Canonical Scrip- 
 tures : in whichsoever of them is found even 
 the same truth, yet the authority is far une- 
 qual." August, lib. 11. contra. Fans. cap. 5. 
 
 2. The discerning of Canonical from not Ca- 
 nonical, and of their infallible truth, and sense, 
 Cometh unto us, onh/ bi/ the credit v:c give unto the 
 Catholic Church: through whose commendation 
 ve^ believe both the Gospel and Christ himself. 
 Whereas the Sectaries measure the nmtter by 
 their faricies and opinion. "I for my part, 
 would not believe the Gospel, unless the au- 
 thority of the Catholic Church moved me. 
 They therefore whom I obeyed, saying. Be- 
 lieve the Gospel : why should I not believe 
 them, sayintr, believe riot Manichnpiis, Luther, 
 Calvin? Choose whether thou wilt. If thou 
 wilt say, Relieve the Catholics : lo, they warn 
 me that I give no credit unto you : ancl there- 
 fore believing them, I must needs not believe 
 thee. If thou say, believe not the Catholics : 
 it is not tlie right wav, by the Gospel to drive 
 nie to the faitn of Manicha'us, because I be- 
 lieved the Gospel itself by the preaching of 
 the Catholics." August. Epist. fundam. cap. 5. 
 " I see tiiat concerning Christ himself, I have 
 believed none, but the confirmed and assured 
 opinion of people and nations, and that these 
 
 people have on every side possessed the mys- 
 teries of the Catholic Church. Why should 
 I not therefore most dihgc^iitly require, special- 
 ly among them, what Christ commanded, by 
 whose authority I was moved to believe that 
 Christ did command some profitable thing ? 
 Wilt thou, O Heretic, tell me better what ne 
 said ? whom I would not think to have been 
 at all, or to be, If I must believe, because thou 
 saycst it. What gross madness is this, to say. 
 Believe the Catholics, that Christ is to be be- 
 lieved : and learn of us what he said." Au- 
 gust, de util. crede.n. cap. 14. " Thou seestthen 
 in this matter what force the authority of the 
 Catholic Church hath, which oven from the 
 most grounded and founded seats of the Apos- 
 tles, is established until this day, by the line of 
 Bishops succeeding one another, and by the 
 consent of so many people. Whereas thou say- 
 est, this is Scripture, or, this such an Apostle's, 
 that is not : because this soundeth for me, and 
 the other against me. Thou then art the rule 
 of truth, viTiatsoever is against thee, is not 
 true." August, con. Faust. Tib. 11. cap. 1. 
 
 3. No Heretics have a right to the Scriptures, 
 hut are usurpers : the Catholic Church bring the 
 true oivne.r and faithful keeper of them. Heretics 
 abuse them, corrupt them, and utterly seek to abo- 
 lish them, though therj jiretend the contrary. Ter- 
 tullian de prfrscripiionibus, hr'mgeth in the Ca- 
 tholic Church speaking thus to all Heretics. 
 Who are you, and from whence came you ? 
 What do you in my possession, that are none 
 of mine ? By what right, Marcion, Luther. Zu- 
 inglius, Calvin, dost thou cut down my wootl ? 
 Who gave thee license, Valentine, to turn 
 the course of my fountains ? By what autho- 
 rity, Apelles, dost thou remove my bounds? 
 And you the rest, the scholars and followers 
 why do you sow and seed for these compa- 
 nions at your pleasure ? It is my possession, I 
 possessed it of old, I have assured origins 
 thereof, even from those Authors whose the 
 thing was. I am heir of the Apostles. As 
 they provided by their Testament, as they 
 
INTRODUCTORY REMARKS. 
 
 committed it to my credit, as tiiey adjured me, 
 so do J hold it. \ on surely they disinherited 
 always, and have cast you off, as foreigners, as 
 enemies. Encountering with sucli by Scrip- 
 tures, availeth nothing, but to overturn a man's 
 stomach or his brain. This Heresy receiveth 
 noi certain Scriptures : and if it do receive 
 some, yet by adding and talcing away, it per- 
 yerteth the same to serve their purpose : and 
 if it receive any, it doth not receive them 
 wholly : and if after a sort it receive them 
 wholly, nevertheless by devising divers expo- 
 sitions, it turneth them clean another way, &c. 
 4. Yet do they vuunt themselves oj Scriptures 
 exceedingh/, but theu are never the more to he 
 trusted for that. " Let them not flatter them- 
 selves, if they seem in their own conceit to 
 affirm that which they say, out of the chapters 
 01 Scriptures : whereas the Devil also spake 
 some things out of the Scriptures, and the 
 Scriptures consist not in the reading, but in 
 the understanding. Hierovi. adv. Laciferianos 
 in fin. " Here perhaps some man may ask, 
 whether Heretics alsi^ use not the testimonies 
 of divine Scripture. Yes, indeed do they, and 
 that vehemently : For thou shalt see them fly 
 through every one of the sacred books of the 
 I-aw, ihrougli Moses, the books of the Kings, 
 the Psalms, the Apostles, the Gospels, tne 
 Prophets. For, whether among their own fel- 
 lows, or strangers ; whether privately, or pub- 
 licly : whether in talk, or in books : whether 
 in banquet.s, or in the streets : they I say, al- 
 lege nothing of their own, which they endea- 
 vour not to shadow with the words of Scrip- 
 ture also. Read tlie works of Paulus Samo- 
 saeenus, of Priscillian, of Eunomian, of .Tovi- 
 nian, of Calvin, of Juel, and the rest of the 
 other plagues and pestilences : thou shalt find 
 an infinite heap of examples, no page in a man- 
 ner omitted or void, which is not painted or 
 coloured with the sentences of the new or old 
 Testament. But they are so much the more 
 to be taken heed of, and to be feared, the more 
 secretly they lurk under the shadows of God's 
 divine Law. For they know their stinks would 
 not easilv please any man almost, if they were 
 breathed out nakedly and simply themselves 
 alone, and therefore they sprinkle them as it 
 were with certain precious spices of the hea- 
 
 venly word : to the end that he which would 
 easily despise the error of man, may not easily 
 contemn the oracles of God. So that they do 
 like unto them, which when they will prepare 
 certain bitter portions for children, do first 
 anoint the brim of the cup witli honey, that the 
 unwary age, when it shall first feel the svveei- 
 ness, may not fear the bitterness. Vinctnt. Li- 
 ri/iensis cont. Novnt. 
 
 5. 2'he cause why, the Scriptures being perfect, 
 i/et we use other ecclesiastical u^ritiiigs and tradi- 
 tion. " Here some man perhaps may ask, foras- 
 much as the Canon of the Scriptures is perfeci, 
 and in all points very sufficient in itself, what . 
 need is ihere, to join thereunto the authority of 
 the Ecesiasiical understanding? For this cause 
 surely, for that all take not the holy Scripture 
 in one and the same sense, because of the 
 deepness thereof; but the speeches thereof, 
 some interpret one way, and some another 
 way, so that there may almost as many senses 
 be picked out ot it, as there be men : for No- 
 vatian doth expound it one way, and Sabcllius 
 another way, otherwise Donatus, otherwi.-c 
 Arius, Eunomius, Mncedonius, otherwise Pho- 
 tinus, Apollinaris, Priscillianus, otherwise Jo- 
 vinian, Pelagius, Celestius, lastly otherwise 
 Nestorius, otherwise Wicklifte, Luther, Cal- 
 vin, Puritans. And therefore very necessary 
 it is, because of so great winduigs and turnings 
 of divers errors, that the line of Prophetical 
 and Apostolical interpretation, be directed ac- 
 cording to the rule of the Ecclesiastical and 
 Catholic sense or understanding." Vincent. Li- 
 rinensis cont. Novat. " Of such Articles of Re- 
 ligion as are kept and preached in the Churcii, 
 some were taught by the written word, other- 
 wise some we have received by the tradition 
 of the A])ostles, delivered unto us it were 
 from hand to hand in mystery secretly : both 
 which be of one force to Christian Religion : 
 and this no man will deny that hath any little 
 skill of the Ecclesiastical rites or customs, tor 
 if we go about to reject the customs not con- 
 tained in Scripture, as being of small force, 
 we shall unwittingly and unawares mangle die 
 Gospel itself hi the principal parts thercoi", 
 yea rather, we shall abridge the very preach- 
 ing of the Gospel, and bring it to a bare name." 
 Basil de Spirit, sanct. cap. 27 
 
 THE SUM OF THE NEW TESTAMENT. 
 
 That which was the sum of the Old Testa- 
 ment, to wit, Christ and his Church, as Augus- 
 tine saith, catechising the ignorant: the very 
 same is the sum of tlie New Testament also. 
 For in the Old Testament there is the oc( allalion 
 oJ the Nev) ; and in the New Teslauinit Ihere is 
 the manifestation of the Old. In the Old dolh the 
 Neiit lie hidden, and in the New doth the Old lie 
 open. And thereupon our Saviour said : / am 
 not come to break the Law or the Prophets, but 
 to fulfil them. For assuredly I saijuu to you, Till 
 heaven and earth pass, one jot or one tittle shall not 
 miss of the Imw, till all be fulfilled. In which irords 
 ne showeth plainly, that the New Testament 
 3 
 
 is nothing else but the fulfilling of the Old. 
 Therefore to come to the parts : The Gospels 
 do tell of Christ himself, of whom the Old Tes- 
 tament did foretel, and that even from his com- 
 ing into the world, unto his going out thereof 
 again. The Acts of the Apostles do tell of his 
 Church, beginning at Jerusalem the head city 
 of the .Tews, and of the propagation thereof to 
 the Gentiles and theirhead city Rome. And the 
 Apocalypse doth prophesy of it, even to the con- 
 summation thereof: which shall bo in the end 
 of the world. The Epistles of the Apostle" r'o 
 treat partly of such questions as at that time 
 were moved, partly of good life and good order. 
 
26 
 
 INTRODUCTORY REMARKS. 
 
 THE SUM OF THE FOUR GOSPELS. 
 
 The Gospels do tell historically the life of 
 our Lord Jesus, showing plainly, John xx. 31., 
 that he is Christ or the King ot the Jews, whom 
 until then, all the time of ihe Old Testament, 
 they hud expected: and widial, that they ot 
 their own mere malice and Windness, the ini- 
 auity beginning of the Seniors, but at the length 
 tne multitude also consenting, would not re- 
 ceive him, but ever sought his death : which for 
 the redemption of the world, he at length per- 
 mitted them to compass, they deserving there- 
 by most justly to be refused of him, and so his 
 Kingdom or Church to be taken away from 
 them and given to the Gentiles. For tne ga- 
 thering of which Church after him, he choos- 
 eth twelve and appointeth one of them to be the 
 chief of all, with instructions both to them and 
 him accordingly. 
 
 The story hereof is written by four : who 
 in Ezekiel and in the Apocalypse are likeiied 
 to four living creatures, every one according 
 as his book Deginneth. S. ftlatthew to a man, 
 because he beginneth vs^ith the pedigree of 
 Christ as he is man. S. Mark to a Ron, be- 
 cause he beginneth with the preaching of S. 
 John Baptist, as it were the roaring ot a lion 
 
 in the wilderness. S. Luke to a calf, because 
 he beginneth with a priest of the Old Testa- 
 ment, Zachariah the father of S. John Baptist, 
 which Priesthood was to sacrifice calves to 
 God. S. John to an eagle, because he begin- 
 neth with the Divinity of Christ, flying so liigh 
 as more is not possible. 
 
 The first three do report at large what 
 Christ did in Galilee, after the imprisonment 
 of S. John Baptist. Wherefore S. John the 
 Evangelist writing after them all, doth omit 
 liis doings in Gafilee, save only one which 
 they hud not written of, the wonderful bread 
 which he told the Caphamaumites he could and 
 would give, John vi., and reporteth first what 
 he did whilst John Baptist as yet was preach- 
 ing and baptizing : then, after John's imprison- 
 ment, what he did in Jewry every year about 
 Easter. But of his Passion all four do write 
 at large. 
 
 Where it is to be nojed, that from his bapti- 
 zing, which is thought to have been upon 
 twelfth day, what time he u>as beginning to be 
 about thirty years old, Luke iii., unto his passion, 
 are numbered three months and three years, 
 in which there were also four Easters. 
 
THE ARGUMENT OF S. MATTHEW'S GOSPEL. 
 
 Saint Matthew's Gospel may be well divided into five parts. The first part, as touching the 
 intancy of our Lord Jesus : Chap. 1. and 2. The second, of the preparation that was made to 
 his manifestation: Chap. 2 and a piece of the 4. The third, of his manifesting of himself by 
 preaching and miracles, and that m Galilee : the other piece of the 4 Chap, unto the 19. The 
 fourth, ot his coming into Jewry towards his Passion: Chap. 19. 20. The fifth, of the holy 
 week of his Passion in Jerusalem : Chap. 21. unto the end ot the book. 
 
 Of Saint Matthew we hear. Matt. 9. Mar. 2. Luke 5. How being before a Publican, he was 
 called of our Lord, and made a Disciple. Then Luke 6. Mar. 3. Mat. 10. How out of the 
 whole number of the Disciples he was chosen to be one of the twelve Apostles, and out of 
 them again he was chosen, and none but he and St. John, to be one of the four Evangelists. 
 Among which four also, he was the first that wrote, about eight or ten years after Qirist's 
 Ascension. 
 
 THE HOLY GOSPEL OF JESUS CHRIST ACCORDING TO MATTHEW. 
 
 CHAPTER I 
 The pedigree of Jesus, to show that he is CJirist, promised to Abraham and David. 13 That he was 
 conceived and born of a Virgin, as Isaias prophesied of him. 
 1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 
 
 2 Abraham begat Isaac, and Isaac l^e^at Jacob. And Jacob begat Judas and his brethren. 
 
 3 And Judas begat Phares and Zara of Thamar, and Phares begat Esron. And Esron begat 
 Aram. 4 And Aram beo;at Aminadab. And Aminadab begat Nasson. And Nasson begat 
 Salmon. 5 And Salmon begat Booz, of Rahab. And Booz begat Obed, of Ruth. And Obed 
 begat Jesse. 6 And Jesse begat David the King. And David the Kin^ begat Solomon, of her 
 that was the wife of Urias. 7 And Solomon begat Roboam. And Roboam begat Abia. And 
 Abia begat Asa. 8 And Asa begat Josophat. And Josophat begat Joram. And Joram begat 
 Ozias. 9 And Ozias begat Jolham. And Jotham begat Achaz. And Achaz begat Ezechias. 
 
 10 And Ezechias be^at Manasses. And Manasses be^at Amon. And Anion begat Josias. 
 
 11 And Josias begat .lechonias and his brethren in the Transmigration of Babylon. 12 And 
 after the Transmigration of Babylon, Jechonias be^at Salathiel. And Salathiel begat Zoroba- 
 bel. 13 And Zorobabel begat Abiud. And Abiud begat Eliacim. And Eliacim begat Azor. 
 14 And Azor begat Sadoc. And Sadoc begat Achim. And Achini begat Eliud. 15 And '' .' 
 begat Eleazar. And Eleazar begat Mathan. Anvs: by an begat Jacob. 16 And Jacob begat 
 Joseph the husband of Mary : of whom was born JEstis, who is called Christ. 17 Therefore 
 all the generations from Abraham unto David, fourteen generations. And Irom David to the 
 Transmigration of Babylon, fourteen generations. And from the Transmigration of Babylon 
 unto Christ, fourteen generations. 18 And the generation of Christ was in this wise. When 
 his mother Mary was spoused to Joseph, before they came together, she was found to be 
 with child by the Holy Ghost. 19 Whereupon Joseph, for that he was a just man, and would 
 not put her to open shame : was minded secretly to dismiss her. 20 But as he was thus 
 thinking, behold the Angel of our Lord appeared to him in sleep, saying : Joseph son of David, 
 fear not to take Mary tliy wife, for that which is born in her, is of the Holy Ghost. 21 And 
 she shall bring forth a Son : and thou shalt call his name Jesus. For he shall save his people 
 from their sins. 22 And all this was done that it might be fulfilled which our Lord spake by 
 the Prophet, saying, 23 Behold a Virgin shall be with child, and bring forth a son, and they shall 
 call his name Emmxinuel, which being interpreted, is God with us. 24 And Joseph rising up 
 from sleep, did as the Angel of our Lord commanded him, <ind took his wife. 25 And he 
 knew her not till she brought forth her first born Son : and called his name Jesus. 
 
 Annotations. 
 
 ver. 1. The book. This Gospel is most 
 solemnly sung in holy Church at Matins upon 
 Christmas day. As also it is the Gospel of 
 the Conception and Nativity of our B. Lady : 
 because here is declared the pedigree of her 
 also. 
 
 ver. 3. Thamar. Christ abhorred not to take 
 flesh of some that were ill, as he chose Judas 
 among his Apostles : Let not us disdain to 
 receive our spiritual birth and sustenance, of 
 Buch as be not alwavs good. 
 
 ver. 16. Joseph. Joseph marrying our Lady 
 as near of kin, for so was the Law, by his pedi- 
 gree showeth hers, and consequently Christ's 
 pedigree from David. 
 
 ver. 16, Husband. True and perfect mar- 
 
 Chapter 1. 
 riage, and continual living in the same, without 
 carnal copulation. Aug. Ub.2. Consen. Evang. c.l. 
 
 ver. 20. Born in her. The triple good or 
 perfection of marriage accomplishea in the 
 parents of Christ, to w'it, Issue, Fidelity, Sacra- 
 ment. Aug. de nup. et cone. lib. 1. c. 11. 
 
 ver. 23. A virgin. Our Saviour born in mar- 
 riage, but yet of a virgin, would honour both 
 states : ana withal, teacheth us against Jovi- 
 nian the old heretic, and these of our time, that 
 viro;inity and the continent life are preferred 
 beiore marriage that hath carnal copulation. 
 Hier. adv. Jov. et Greg. Naz. Serm. 20. de studio 
 in panperes. 
 
 ver 23 A virgin. As our Ladv both a virgin 
 and a mother, brought forth Christ the head 
 
2S 
 
 S. MATTHEW. 
 
 CHAPTER II. 
 Thf Genlih's cnme nnin Christ irilh their ntjmngs, unci that so opeiihj, (hut (he Jews cannot pretend 
 iSHorunce. 3 The Jiirs inlh Ihioii iimspirc ii<j(iiiisl. him. lo Hv Ihtrrupoii jhtth from them into 
 E^ijpt. 10 Tlieii ujtenninl. sirini; Ihi'ir aiititulii pmailed not, iiiKn^intd to (qijirafs him by open 
 persecution. I'J JJut they at length diid, and he returned to the land of Israel: all uccoriing to 
 the Scriptures. 
 ■ I When Jesus therefore was bom in Bethlehem of Juda in the days of Herod the King, be- 
 liold, there came Sages from the East to Jerusalem, 2 Saying, where is he tliat is born King 
 of the Jews ? For we have seen his vStar in the East, and are come to adore him. 3 And 
 Herod the King hearing this, was troubh^d, and all Jerusalem with him. 4 And assembling 
 together all the iiigh Priests, and the Scribes of llic jjeoyile, he inquired of them where Christ 
 .«;liould be born. •") But tlu-v said to him, in Bethleli<'m of Juda. For so it is written by the 
 Prophet: i'> And thou Bethlehem the hind of Juda, iirt not the least among the I'nnces of Jiidri : 
 J or out of thee shall come forth the Captain that shall rule mi/ people Israel. 7 Then Hqrod se- 
 cretly calling the Sages, learned diligently of them the time of the Stnr which appeared to 
 them : 8 And sending them into Betlilehcm, said. Go and inquire ililioOntly of the Child : 
 and when you shall tind him, make report to me, that I also may come and adore him. 
 i* Who having heard the King, went their way : and behold the Star which they had seen in 
 the East, went before tlieni, until it came and stood over where the Child was. ' 10 And see- 
 ing the Star, they rejoiced with exceeding great joy. 11 And entering into the hous^ they 
 found the child with Marv his mother, and falling down adored him • and opening their 
 treasures, they offered to him gifts : gold, trankincense, and myrrh. 12 And having received 
 an answer in sleep that they should not return to Herod, they went back anotiier way into 
 
 Annotations. 
 corporally : so the Church a virgin and a mo- 
 ther, bringeth forth the members of this head 
 spiritually. Aug. lib. de Virg. cap. 3. 
 
 ver. 23. And bring forth. The heretic Jovi- 
 niaii is here refuted, holding that her virginity 
 was corrupted in bringing forth Christ. Aug. 
 hctr. 28. lib. 1. cont. Julian, c. 2. 
 
 Annotations. 
 
 ver. Behold. Our Lord's Apparition or 
 Ei)inhany to these Sages, being Gent^' ir 
 
 pilnrimage to him, and in them the hrstTtioni- 
 atre of Gentileity done unto him the twelfth day 
 alter his Nativity : and therefore is Tuclfih 
 dxiif highly celebrated in the Catholic Chu-ch, 
 for joy of the calling of us Gentiles. His Bap- 
 tism also and first miracle are celebrated on 
 the same day. 
 
 ver. 2. Star. Christ's Nativity depended not 
 upon this Star, as the Priscilliamst? falsely 
 surmised : but the Star upon his Nativity, for 
 the service wliereof it was created. Greg. 
 Horn. 10. 
 
 vir, 2. Come to adore. This coming so far 
 of devotion to visit and adore Christ in the 
 idace of his birth, was properly a Pilgrimage 
 to his person : and warranteth the faithful in 
 the like kind of external worship done to holy 
 persons, places, and thiiisrs. 
 
 ver. 4. Imtnired. of them. The high Priests 
 were rightly consulted in question of their law 
 and religion, and be they never so ill, are often 
 forced to sav the truth by jirivilege of their 
 unction : as liere and after, they did concern- 
 ing the true Messiah. 
 
 ver. 11. Adored him. This body, snith Chry- 
 soslom, the Sages adored in the crib. Let us 
 at the least imitate them : thou i-, est him not 
 now in the crib, but on the altar : not a wmnan 
 lidldinti him, but the Priest present, and the 
 holy Ghost poured out abundantly ujion the 
 sacrifice, Honi. 24. in 1 Cor, horn, 7. in Matt. 
 de sanct. Piiilogonio. 
 
 ver. 11, Treasures. These treasures are as 
 
 Chapter 1. _ ; _ 
 
 ver. 52. Till First horn. Helvidius of 9ld abused 
 these words, '///, and frst bum, agairtst the 
 perpetual virginity of our B. Lady, Hier. conit. 
 Helv. which truth, though not expressed in 
 Scripture,yet our adversaries also do grant, and 
 Helvidius for denial thereof was condenuied 
 for a heretic by tradition only. Avg. her. 84. 
 
 Chapter 2. 
 it were the first fruits of those riches and srifts, 
 which according to the Pioj)hecies of David 
 and Isaias, Gentileity should otier tf Christ and 
 his Church, and now have oflered, specially 
 from the time of Constantine the great. As 
 also these three Sages, being principal men of 
 their Country, represent the whole state of 
 Princes, Kings, and Emperors, that were ac- 
 cording to the said Prophecies to believe in 
 Christ, to humble themselves to his cross, to 
 foster, enrich, adorn and defend his Church. 
 Whereupon it is also a very convenient and 
 agreeable tradition of antiquity, and a received 
 opinion among the faithful, not larking testi- 
 monies of ancient writers, and nuich for the 
 honour of our Saviour, that these three also 
 were Kings, to wit, either according to the 
 state of those Countries, where the Princes 
 were Magi, and Magi the greatest about the 
 Prince : or as we read in the Scriptures, of 
 Melehisedec King of Salem, and many other 
 Kings that dwelt witliin a suiidl compass : or 
 as Job's three friends are called Kings, 
 These are coninionly called the three Kings 
 of Colen, because their bc'dies are there, trans- 
 lated thither from the East Countrv : their 
 names are said to have been Gasper, Melchior, 
 Baltasar. 
 
 ver. 11. Gifts. These Sages were three, and 
 thiir gifts three, and each one ofl'ered every of 
 the three, to express our faith of the Trinity. 
 The (iold, to signifv that he was a King : the 
 frankincense, that he was God : the myrrh, 
 that he was to be buried as man. Angust. Ser. 
 
 1. (/(.' F.piph. 
 
S. MATTHEW. 
 
 29 
 
 their country. 13 And after they were departed, behold an Angel of our Lord appeared in 
 sleep to Joseph, saying : Arise, and take the Child and his mother, and flee into Egypt : and 
 be there until I shall tell thee. For it will come to pass that Herod will seek the Child to de- 
 stroy him. 14 Who arose and took the Child and his mother by night, and retired into 
 Egypt : and he was there until the death of Herod : 15 That it might be fulfilled which was 
 spoken of our Lord by the Prophet, saying. Out of Egypt have I called my Son. 16 Then 
 Herod perceiving that he was deluded by the Sages, was exceeding angry : and sending, mur- 
 dered all the men children that were in Bethlehem, and in all the borders thereof, from two 
 years old, and under, according to the time which he had dili^ntly sought out of the Sages. 
 17 Then was fulfilled that which was spoken by Jeremiah the Prophet, saying, 18 A voice in 
 Rama was heard, crying out and much wailing : Rachel bewailing her children, and would not be 
 comforted, because they are not. 19 But when Herod was dead, "behold an Angel of our Lord 
 appeared in sleep t(; Joseph hi Egypt. 20 Saying, Arise, and take the child and his mother, 
 and go into the Land of Israel, for they are dead that sought the life of the child. 21 Who 
 arose, and took the Child and his mother, and came into the Land of Israel. 22 But hearing 
 tiiat Archelaus reigned in Jewry for Herod his father, he feared to go thither : and being 
 warned in sleep, retired into the quarters of Galilee. 23 And coming he dwelt in a City 
 called Nazareth : that it might be fulfilled which was said by the Prophets : That he shall be 
 called a Nazarite. 
 
 CHAPTER m. 
 
 John Baptht by his Hermit's life, by his preaching and baptism, calleth all unto penance, to prepare 
 
 them to Christ. 10 He preacheth to the Pharisees and Sadducees, threatening to them unless they 
 
 truly do penance, reprobation here, and damnation hereafter : and for salvation sendeth them to 
 
 Christ mid his hapttsm, which being far more excellent than John's, yet Christ himself among those 
 
 penitents vouchsafeth to come unto John's baptism, where he hath testimony from Heaven also. 
 
 * . And in thos6 days cometh John the Baptist preaching in the desert of Jfewry. 2 And saying. 
 
 Do penance : for the Kingdom of heaven is at hand. 3 For this is he that was spoken of by 
 
 Isaias the Prophet, saying, A voice of one crying in the desert, prepare ye the way of our Lord. 
 
 make straight his paths. 4 Arid the said John nad his garment of Camel's hair, and a gi rdle of a 
 
 skin about his loins: and his meat was locusts and wild honey. 5 Then went forth to him 
 
 Jerusalem and all Jewry, and all the country about Jordan : 6 And were baptized of him in 
 
 Annotations. 
 
 ver. 15. Out of Egypt. This place of the 
 Prophet and the like m the New Testament 
 here applied to Christ, whereas in the letter it 
 might seem otherwise, teacheth us how to in- 
 terpret the Old Testament, and that the prin- 
 cipal sense is of Christ and his church. 
 
 ver. 16. Murdered. By this example we leam 
 how great credit we owe to the Church in 
 
 Annotations. 
 ver. 1 . Desert. Of this word desert, in Greek 
 eremus, cometh the name Hermitages, and Her- 
 mits, that live a religious and austere life in 
 deserts and solitary places, by the example of 
 John Baptist, whom the holy Doctors therefore 
 call the Prince and as it were the author of 
 s'jch profession. Chrysost. hoin.l. in Marcum, and 
 horn, de Jo. Baptista. Hier. ad Eustoch, de custod. 
 virg. Isidor. lib. 2. c. 15. de diu. off. Bernardus d-t 
 excel. Jo. BaptistcB, wherewith the Protestants 
 are so offended, that they say, Chrysostom 
 spake rashly and imtruly. And no marvel, 
 whereas the Evangelist himself in this place 
 maketh a perfect pattern of penance and Iler- 
 mitical life, for desert or wilderness, for his 
 rouffh and rude apparel, for abstaining from 
 all delicate meats, according to our Saviour's 
 testimony also of him, Matt. 11. 8. Luh. 7, 33. 
 they are not ashamed to pervert all with this 
 strange commentary, that it was a desert, full 
 of towns and villages, his garment was cam- 
 let, his meat such as the country gave and the 
 people there used : to make him thereby but a 
 common man like to the rest, in his manner of 
 life: clean against Scriptures, Fathers, and 
 reason. „^ 
 
 3* 
 
 Chapter 2 
 canonizing Saints, and celebrating their hcly 
 days : by whose only warrant, without any 
 word of Scripture, these holy Innocents have 
 been honoured for Martyrs, and their holy day 
 kept ever since the Apostles' time, altiiough 
 they died not voluntarily, nor all perhaps cir- 
 cumcised, and some the children of Pagans. 
 August, epist. 28. Orig. hom. 3. in diversos. 
 
 Chapter 3. 
 
 ver. 2. Do penance. So is the Latin, word 
 for word, so readeth all antiquity, namely, Cy- 
 prian ep. 52. often, and Augustine, lib. 13. Con- 
 fess, c. 12. and it is a very usual speech in the 
 New Testament, specially in the preaching of 
 John Baptist, Christ himself, and the Apostles : 
 to signify perfect repentance, which hath not 
 only confession and amendment, but contriiion 
 or sorrow for the offence, and painful satisfac- 
 tion > Such as Cyprian speaketh of in all the 
 foresaid Epistle. But the adversaries of jmr- 
 pose, as namely Beza protesteth, mislike thai 
 interpretations, because it favoureth Satisfac- 
 tion for sin, which they cannot abide : where 
 if they pretend the Greek word, we send them 
 to these places. Matt. 11, 21. Luk. 10, 13. 2. Cor. 
 7. 9. where it must needs signify, sorrow- 
 ful, painful, and satisfactory repentance : we 
 tell them also, that Basil, a Greek Doctor, call- 
 eth the Ninevites' repentance, with fasting and 
 hair-cloth and ashes, by the same Greek word 
 ;i£ ravoiav. And more we will tell them in 
 other places, 
 
 ver. 6. Confessing their sins. John did pre- 
 pare the way to Christ and his Sacraments, 
 not only by his baptism, but by inducing the 
 
30 
 
 S. MATTHEW. 
 
 Jordan, confessing their sins. 7 And seeing many of the Pharisees and Sadducees coming to 
 his baptism, he said to thcni. Ye viper's brood, who hath siiowed you to flee from the wraih to 
 come? 8 Yield therefore fruit worthy of penance. 'J And delight not to say within your- 
 selves, we have Abraham to our father : for I tell you, that God is able of these stones to raise 
 up children to Abraham. 10 For now the axe is put to the root of the trees. Every tree 
 therefore that doth not yield good fruit, shall be cut down, and cast into the fire. Ill mdeed 
 baptize you in water unto penance : but he that shall come after me, is stronger than I, whose 
 shoes I am not worthy to bear, he shall baptize you in the Holy Ghost and fire. 12 Whose fan 
 is in his hand, and he shall clean purge his floor, and he will gather his wheat into the bam, 
 but the chaff he will bum with unquenchable fire. 13 Then cometh Jesus from Galilee to 
 Jordan, unto John, to be baptized of him. 14 But John stayed him, saying, I ought to be 
 baptized of thee, and comest thou to me ? 15 And Jesus answering, said to him. Suffer me 
 for this time : for so it becometh us to fulfil all justice. Then he suffered him. 16 And Jesus 
 being baptized, forthwith came out of the water : and lo, tlie heavens wcre^opened to liim : 
 and he saw the Spirit of God descending as a dove, and coming upon him. 17 And behold a 
 voice from heaven, saying, This is my beloved son, in whom I am well pleased- 
 
 CHAPTER IV. 
 
 Christ going into the de!>ert to prepare himself hrfore his Manifestation, overcometh the devil's 
 
 temptations. 12 Beginning in Galilee, as the Prophet said he should : 18 He callethfour Disciples : 
 
 and with his preaching and miracles druwelh unlo him innumerable followers. 
 
 Then Jesus was led of the Spirit into the desert, to be tempted of the devil. 2 And when 
 
 he had fasted forty days and forty nights, afterward he was hungry. 3 And the tempter 
 
 Annotations. 
 people to confession of their sins : which is 
 not to acknowledge themselves in general to 
 be sinners, but also to utter everj' man his sins. 
 
 ver. 8. Fruit worthy. He preacheth satisfac- 
 tion by doing worthy fruits or works of pe- 
 nance, which are, as Hierome saith, in2 Joel, 
 fasting, praying, alms, and the like. 
 
 ver. 10. The axe. Here Preachers are taught 
 to dehort from doing evil for fear of Hell, and to 
 exhort to do good in hope of Heaven : which 
 kind ot preaching our Adversaries do condemn. 
 
 ver. 11. In water. John's baptism did not re- 
 mit sins, nor was comparable to Christ's bap- 
 tism, as here it is plain, and in many other 
 j)laces. Hiero. adv. Lucifer. Aug. de Bapt. cont. 
 Dunat. lib. 5. c. 9. 10. 11. Yet it is an article of our 
 Adversaries, that the one is no better than the 
 other : which they say not to extol John's, but to 
 derogate from Christ s baptism, so far, that they 
 make it of no more value or efficacy for remis- 
 
 Annotations 
 ver. 1. Desert. As John the Baptist, so our 
 Saviour by going into the desert, and there 
 living in contemplation even araon» brute 
 beasts, and subject to the assaults of the Devil 
 for our sins, giveth a warrant and example to 
 such holy men as have lived in wilderness for 
 penance and contemplation, called Hermits. 
 
 ver. 2. Fasted forty days. Elias and Moses, 
 saiih Hierome, by the fast of forty days were 
 fdled with the familiarity of God, and our Lord 
 iiimself in the wilderness fasted as many, to 
 leave unto us the solemn days of fast, that is 
 Lent. Hiero. in c. 48. F.sa. Augustine, also h.uii 
 the very words, en. 119. And generally all the 
 ancient Fathers, that by occasion or of pun'ose 
 speak of the Lent- fast, make it not only an im- 
 itation of our Saviour's fast, but also an Apos- 
 tolical tradition, and of necessity to be kept. 
 Contemn not I^nl, sayeth Ignatius, for it con- 
 taineth the imitation ofour Lord's conversation. 
 And Ambrose sayeth plainly, that it was 
 not ordained, by "men, but consecrated by 
 God : nor invented by any earthly cogita- 
 
 Chapter 3. 
 sion of sins, and grace, and justification, than 
 was John's : thereby to maintain their manifold 
 heresies, that baptism taketh not away sins, 
 that a man is no cleaner nor juster by the Sa- 
 crament of baptism than before, that it is not 
 necessary for children unto salvation, but it is 
 enough to be bom of Christian parents, and 
 such like erroneous positions well known 
 among the Calvinists. 
 
 ver. 12. Floor. This floor is his Church mili- 
 tant in earth, wherein are both good and bad 
 here signifiedby com and chaff, till the separa- 
 tion be made in the day of judgment : contrary 
 to the doctrine of the Heretics, that hold the 
 Church to consist only of the good : 
 
 ver. 16. Opened. To signify that Heaven wns 
 shut in the old Law, till Christ by his Passion 
 opened it, and so by his Ascension was the 
 first that entered into it : contrary to the doc- 
 trine of the Heretics. Htb. 9 S.aiid 11 40. 
 
 Chapter 4. 
 
 tion, but commanded by the heavenly Majesty. 
 And again, that it is sin not to fast all the Lent, 
 Hierome's words also be most plain : w'c,saith he, 
 fast forty dai/s, or, make one Ijtnlin a year, accord- 
 ing to the tradition of the Apostles, m time con- 
 venient. This time most convenient is, as Au- 
 gustine saith, ep. 119. immediately before Eas- 
 ter, thereby to communicate with our Saviour's 
 Passion: and as other writers do add thereby 
 to come the better prepared and more worthily, 
 to the great solemnity of Christ's Resurrection : 
 besides many other godly reasons in the an- 
 cient fathers, which for brevity we omit. See 
 twelve notable sermons of Leo the Great, de 
 Quadragesima, of Lent : namely, ser. 6. and 9. 
 where he calleth it the Apostle's ordinance by 
 the doctrine of the Holy Ghost. See Ambrose 
 from the 23. sermon forward : in Bernard seven 
 sermons, and in many other Fathers the like. 
 Lnst of all, note well the sayinir of Augustire, 
 who affirmelh, that by dtie obsrrvation iherrof. 
 the wicked be separated from the good, Infidels 
 from Christians,Heretics from faithfulCatholics 
 
S. MATTHEW. 
 
 31 
 
 approached and said to him, If thou be the son of God, command that these stones be made 
 bread. 4 Who answered and said, It is written, Not in bread alone doth man live, but m everi/ 
 word that proceedeth from the mouth of God. 5 Then the devil took him up into the holy City, 
 and set him upon the pinnacle of the Temple, C And said to him. If thou be the son of God, 
 cast thyself down, for it is written. That he mil give his Angels charge of thee, and in their hands 
 shall they hold thee up, lest perhaps thou knock thy foot against a stone. 7 Jesus said to him again, 
 It is written. Thou shalt not tempt the Lord thy Gcd. 8 Again the devil took him up into a very 
 high mountain : and he showed him all the kingdoms ot the world, and the glory of them. 
 
 9 And said to him. Ail these will I give thee, if falling down thou wilt adore me. 10 Then 
 Jesus saith to him, Avaunt Satan : for it is written, The Lord thy God shall thou adore, and him 
 only shalt thou serve. 11 Then the devil left him : and behold, Angels came, and ministered to 
 him. 12 And when Jesus had heard that John was delivered up, he retired into Galilee: 
 13 And leavin": the city Nazareth, canie and dwelt in Caphamaum, a sea town, in the borders 
 of Zabulon and Nephthalim. 14 That it might be fulfilled which was said by Isaias the Prophet. 
 15 Land of Zabulon and land of Nephthalim, the way of the sea beyond Jordan of Galilee, of the 
 Gentiles : 16 The people that sat in darkness, hath seen great light : and to them that sat in a 
 country of the shadow of death, light is risen to them. 17 From that time Jesus began to preach, 
 and to say. Do penance, for the Kingdom of Heaven is at hand. 18 And Jesus walking by the 
 sea of Galilee, saw two brethren, Simon who is called Peter, and Andrew his brother, casting 
 a net into the sea, for they were fishers. 19 And he saith to them. Gome ye after me, and I 
 will make you to be fishers of men. 20 But they incontinent leaving the nets, followed him. 
 
 21 And going forward from thence, he saw other two brethren, James of Zebedee, and Jolin 
 his brother m a ship with Zebedee their father, repairing their nets : and he called them. 
 
 22 And they forthwith left their nets and father, and followed him. 23 And Jesus went round 
 about all Galilee, teaching in their Synagogues, and preaching the Gospel of the kingdom : and 
 healing every malady and every infirmity in the people. 24 And the bruit of him went into 
 all Syria: and they presented to him all that were ill at ease, diversely taken with diseases and tor- 
 ments, and such as were possest, and lunatics, and sick of the palsy, and he cured them : 25 And 
 much people followed him from Galilee and Decapolis, and Jerusalem, and from beyond Jordan. 
 
 CHAPTER V. 
 First, 3 he promiseth rewards, 13 and he layeth before the Apostles their office. 17 Secondly, he 
 protestelh unto us that we must keep the commandments, and that more exactly than the Scribes and 
 Pharisees, whose justice was counted most perfect : but yet that it was insufficient, he showefh in the 
 precepts of 21 Murder, 27 Adultery, 31 Divorce, 33 Swearing, 38 Revenge, 42 Usury, 43 Enemies. 
 And seeing the multitudes, he went up into a mountain : and when he was set, his Disci- 
 ples came unto him, 2 And opening his mouth, he taught them, saying, 3 Blessed are the 
 poor in spirit: for theirs is the kingdom of heaven. 4 Blessed are the meek : for they shall 
 pos.sess the land. 5 Blessed are tney that mourn : for they shall be comforted. 6 Blessed 
 are they that hunger and thirst after justice : for they shall have their fill. 7 Blessed are the 
 merciful : for they shall obtain mercy. 8 Blessed are the clean of heart : for they shall see 
 God. 9 Blessed are the peace-makers : for they shall be called the children of God. 
 
 10 Blessed are they that suffer persecution for justice : for theirs is the kingdom of heaven. 
 
 11 Blessed are ye when they shall revile you, and persecute you, and speak all that naught 
 is against you, untruly, for my sake : 12 Be glad and rejoice, for your reward is very great 
 
 Annotations. 
 
 ver. 6. It is written. Heretics alleo^e Scrip- 
 tures, as here the devil doth, in the false sense : 
 the Church useth them, as Christ doth, in the 
 true sense, and to confute their falsehood. Aug. 
 cant. lit. Petll, lib. 2. c. 5. 1. to 7. 
 
 ver. 12. Him only serve, it was not said, saith 
 Augustine. The Lord thy God only shalt thou 
 adore, as it was said. Him only shalt thou serve: 
 in Greek Xirpn'o-fi?. Au^. sup. Gen. q. 61. 
 whereupon the Catholic Church hath always 
 used this most true and necessary distinction : 
 that there is an honour due to God only, which 
 to give unto any creature, were idolatry : and 
 there is an honour due to creatures also ac- 
 cording to their dignity, as to Saints, holy 
 thing;?, and holy places. Euseb. Hist. Ec. lib. 4. 
 
 Annotations. 
 ver. 10. For -justice. Heretics and other male- 
 factors sometimes sulTer willingly and stout- 
 ly : but ihey are not blessed, because they 
 suffer not for justice. For, saith Augustine, 
 they cannot suffer for justice, that have divided 
 the Church : and, where sound faith or chari- 
 
 Chapter 4. 
 c. 14. Hierom cont. Vigil, ep. 53. Aug. lib. 10. 
 Civit. c. 1. Lib. 1. Trin. c. 6. Cone. Nic. 2. 
 Damasc. lib. 1. de Imag. Bed. in 4. Luk. 
 
 ver. 17. Do penance. That penance is neces- 
 sary a' so before baptism, for such as be of age : 
 as .John's, so our Saviour's preaching declareth, 
 both beginning with penance. 
 
 ver. 23. Healing every malady. Christ, saith Au- 
 gustine, by miracles got authority, by authority 
 found credit,bv credit drew together a multitude 
 by a multitude obtained antiquity, by antiquity 
 fortified a reliffion,which not only the most found 
 new rising of Heretics using deceitful wiles, bu* 
 neither the drowsy old error of the very Hea- 
 then with violence setting against it, might in any 
 part shake and cast down. Aug. de util.cred.cap.H 
 
 Chapter 5 
 fv is not, there cannot be justice. Cont. Epist. 
 Farm. lib. 1. cap. 9. Epi)^t. 50. P.ial. 34. Cone. 2. 
 And so by this scripture are excluded all false 
 Martyrs, as Augustine often declareth, and 
 Cypr. de Unit. Eccle. nu. 8. 
 
 ver. 12. Reward. In Latin and Greek the 
 
3-2 
 
 P. MATTHEW 
 
 in lieaven. For sti they persecuted the Prophets, that were before you. 13 You are the salt 
 of the earth. 11 Ihu il ilie salt lose his virtue, wherewitli shall it he salted ? It is "ood for 
 noihiiig any more, but to l)e east forth, aud to be trodden of men. 15 You are tlie light of the 
 world. A city cannot be hid, situated on a mountain. lO Neither do men light a candle, and 
 put it under a bushel, but upon a candlestick, that it may shine to all that are in the hou.«e. 
 17 So let your li^ht shine before men : that they may see your good works, and glorify your 
 Father which is in heaven. 18 Do not think that I am come to break the Law, or the Pro- 
 phei.s. I am not come to break : but to hdfil. 19 For assuredly I .say unto you, tdl heaven 
 and earth pass, one jot or one tittle shall not pass of the Law : till all be fulfilled. 20 He 
 theretore that shall break one of these least commandments, and shall so leach men : shall be 
 called the least in the kingdom of heaven. But he that shall do and teach ; he shall be called 
 great in the kingdom of heaven. 21 For I t(dl you, that unless vour justice abound more than 
 that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven. 22 You 
 have heard that it was said to them of old, Thou shalt not kill : and whoso killeth, shall be in 
 danger of judgment. 23 But I say to you, that whosoever is angry with his brother, shall be 
 in danger of judgment. And whosoever shall say to his brother, Raca : shall be in ilanger of 
 a council. And whosoever shall say, Thou fool : shall be guilty of the hell of lire. 24 11 
 therefore thou offer thy gift at the altar, and there thou remeniuer that thy brother hath aught 
 against thee : 25 Leave there thy ottering before the altar, and go first to be reconciled to 
 thy brother, and then coining thou shalt ofier thy gift. 2() Be at agreement with thy adver- 
 sar)^ betimes, whilst thou art in the way with him : lest perhaps the adversary deliver thee to 
 the judge, and the judge deliver thee to the officer, and thou be cast into prison. 27 Amen, I 
 say to tliee, thou snail not go out from thence, till thou repay the last farihino-. 28 You have 
 lieard, that it was said to them of old, Thou shalt not commit adultery. 29 But I say to you, 
 that whosoever shall see a woman to lust after her, hath already committed adultery with her 
 in his heart. 30 And if thy right eye scandalize thee, pluck it out, and cast it from thee, for it 
 is expedient for thee that one of thy limbs perish, rather than thy whole body be cast into hell. 
 31 And if thy right hand scandalize thee, cut it off, and cast it from thee : for it is expedient 
 for thee that one of thy limbs perish, rather than that thy whole body go into hell. 32 It was 
 said also, whosoever shall disnnss his wife, let him give her a bill of divorcement. 33 But I 
 Ray to you, whosoever shall dismiss his wife, excepting the cause of fornication, maketh her 
 to commit adultery : And he that shall marry her that is dismissed, committeth adultery. 
 31 Again /ou have heard that it was said to them of old, Thou shalt not commit perjury : but 
 thou shalt perform thy oaths to our Lord. 35 But I say to you not to swear at all : neither by 
 heaven, because it is the throne of God : neither by the earth, because it is the foot-stool of his 
 
 Annotations. 
 word signifieth very wages and hire due for 
 works, and so presupposeth a meritorious 
 deed. 
 
 ver. 15. The light. This light of the world, 
 and city ou a mountain, and candle upon a 
 candlestick, signifieth the clergy, and the whole 
 Church, so built upon Christ the mountain, 
 that it must needs be visible, and cannot be 
 hid nor unluiown. Aui^usl. cont. Fulg. Donat. c. 
 18. Uh. 16. amt. Fansllc. 17. And therefore, the 
 C'hurch being a caiidh; not under a bushel, but 
 shining to all in the house that is in the world, 
 what shall I say more, saith Augustine than 
 that they are blind which shut their eyes 
 against the candle that is set on the candle- 
 stick ? Tract. 2. in cpi. Jo. 
 
 ver. 17. Your liffht. The good life of the 
 Clergy edifieth much, and is God's great ho- 
 nour: whereas the conlrarvdishonoureth him. 
 
 ver. 20. One of ihc.^c. Behold how necessary 
 it is, not only to believe, but to keep all the 
 conunandments, even the very least. 
 
 ver. 21. Your .Justice. It is our justice, when 
 it .is given of God. Aug. in Ps. 30. cone. 1. 
 I)e Sj). and lit. c. 9. So that Christians are 
 truly ju.st,''an(l have in themselves inherent 
 justice, by doing God's commandments, with- 
 out which justice of works no man of age can 
 be saved. Aug. de fid. nndoper. cap. 16. whereby 
 we see salvation, justice, and justification, not 
 to come of only faith, or imputation of Christ's 
 justice. 
 
 Chapter 5. 
 
 ver. 23. Hell of fire. Here is a plain diflfer- 
 ence of sins, some mortal that bring to hell, 
 some less, and less puiiishod. called venial. 
 
 ver. 24. Gift at tlw Altar, l^eware of coming 
 to the holy altar or any Sacrament out of cha- 
 rity. But be first reconciled to thy brother, and 
 much more to tlie Catholic Church, which is 
 the whole brotherhood of Christian men. Heb. 
 13, 1. 
 
 ver. 26. Prison. This prison is taken of very 
 ancient fathers, for Purgatory. Cyprian Epist. 
 (ul Autom. num. 6. 
 
 ver. 33. Excepting- the cause of fornication. 
 This exception is only to show, that for this 
 one cause a man may put away his wife for 
 ever : but not that h(? may marry another ; as 
 it is most plain in Mark and Luke, who leave 
 out this exposition, saying, M'hosoever dis- 
 wis.^eth his wife and inan'ieth another, committeth 
 adultenj. Anno. Luke 19. 9. But if both parties 
 bo in one and the same fault, then can neither 
 ot them not so much as divorce or put away 
 the other. 
 
 ver. 33. Committeth adultery. The knot of 
 marriage is a thing of so great a Sacrament, 
 that not by separation itself of the parties it 
 can be loosed, being not lawful neither for the 
 one part nor the other, to marry again upon 
 divorce. August, de hon. Coniug. cap. 1. 
 
 ver. 35. Not to swear. The Anabaptists here 
 not following the Church's judgment, but the 
 bare letter, as other Heretics in other cases, 
 
S. MATTHEW. 
 
 33 
 
 feet: neither by Jerusalem, because it is the city of the great King. 36 Neither shah thou 
 swear by thy head, because thou canst not make one hair wiiite or black. 37 Let your talk be, 
 yea, yea, no, no : and tliat whicii is over and above these, is of evil. 38 You have heard that 
 It Was said, .Vn eye tor an eye, and a tooth for a tooth. 3'J But I say to you not to resist evil : 
 but if one strike thee on the right cheek, turn to him also the other : 40 And to him that will 
 contend with tliee in judgment, and take away thy coat, let go thy cloak also unto him. 41 And 
 whosoever will force thee one mile, go with him other two. 42 He that asketh of thee, give 
 to him : and to hhn that would borrow of thee, turn not away. 43 You have heard that it was 
 said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say to you, love your 
 enemies, do good to thtui that hate you : and pray for them that persecute and abuse ycu. 
 45 That you may be the children of your father which is in heaven, who niaketh his sun to rise 
 upon good and bad, and raincth upon just and unjust. _ 46 For if you love ihcm that love you, 
 what reward shall you have? do not also the Publicans this? 47 And if you salute your 
 brethren only, what do you more ? do not also the heathen this ? 48 Be you perfect therefore, 
 as also vour heavenly father is perfect. 
 
 C H A P T E R VI. 
 In this second chapter of his sermon, he controlleth the Pharisc€s\)usticc, that is, their alms, prayer, 
 
 and fasting, for the scope and intention thereof, ii-ltich wets vain glory. 19 Their end also was to 
 
 lie rich, hut ours must not be so much as in n'.cessdrits. 
 
 1. Take good heed that you do not your justice before men, to be seen of them : otherwise 
 reward you shall not have with your Father which is in heaven. 2 Therefore when thou dost 
 an alms-deed, sound not a trumpet before thee, as the hypocrites do in the Synagogues and in 
 the streets, that they may be honoured of men : Amen, I say to you, they have received their 
 reward : 3 But when thou doest an alms-deed, let not thy left hand know what thy right hand 
 doth: 4 That thy alms-deed may be in secret, and thy Father which seeth in secret wdl repay 
 thee. 5 And when ye pray, you shall not be as the hypocrites, that love to stand and pray in the 
 Synagogues and corners of the streets, that they may be seen of men : Amen, I say to you, they 
 have received their reward. 6 But thou when thou shalt pray, enter into your chamber, and 
 having shut the door, pray to the Father in secret : and thy Father which secth in secret, will re- 
 pay thee. 7 And when you are praying, speak not much, as the heathen. For they think that in 
 their much speaking they may be heard. 8 Be not you therefore like to them, for your Father 
 knoweth what is. needful for you, be tore you ask him. 9 Thus therefore shall you pray, Our 
 Fatiieu vhirh art in heaven, sanctifed he thy name. 10 Let thy kingdom come. Thy will he done, as in 
 heaven in earth also. 11 Give us to-day our supcrsuhstantial bread. 12 And forgive us our debts, as we 
 
 Annotations. 
 hold that there is no oath lawful, no, not before 
 a judge, WhereasChrist speaketh against rash 
 and usual swearing in conuuon talk, when 
 there is no cause. t 
 
 ver. 39. Not to resist evil. Here also the Ana- 
 baptists gather of the letter, that it is not law- 
 ful to go to law for our right, as Luther also 
 
 Annotations. 
 
 ver. 1. Justice. Hereby it is plain, that good 
 works be justice, and that man doing them, 
 doth justice, and is thereby just and justified, 
 and not by faith only. All which justice of a 
 Christian man, our Saviour here compriseth in 
 these three works, in alms, fasting, and prayers. 
 Aug. lib. pcif. just. c. 8. So that to give alms, is 
 to do justice, andthe works of mercy are justice. 
 Aug. in I's. 40. V. 5. 
 
 ver. 4. Repay. This repaying and rewarding 
 of good works in heaven, often mentioned here 
 by our Saviour, declareth that the said works 
 are meritorious, and that we may do them in 
 respect of that reward. 
 
 ver. 5. Hypocrites. Hypocrisy is forbidden in 
 all these three works of justice, and not the 
 doing of them openly, to the glory of God, and 
 the profit of our neighbour, and our owti salva- 
 tion : tor Christ before biddeth, saying : Let your 
 light so shine before men, ^'c. And in all such 
 works Gregory's rule is to be followed. The 
 work so to he in public, that the intention remain in 
 secret. Horn. 11. »;i Evang. c. 10. 
 
 ver. 7. Much speaking. Long prayer is not 
 
 Chapter 5. 
 upon this place held, that Christians might not 
 resist the Turk : whereas by this, as by that 
 which foUoweth, patience only is signified and 
 a will to suffer more, rather than to revenge. 
 For neither did Christ, nor Paul follow tlie 
 letter by turning the otlier cheek, Jno. 18. Acts 
 23. 
 
 Chapter 6. 
 
 forbid, for Christ himself spent whole nights 
 in prayer; and he saith, we must pray always, 
 and the Apostle e.xhorteth to pray without in- 
 termission, and the holy Church from the be- 
 ginning hath had her Canonical hours of prayer: 
 but idle and voluntary babbling, either of the 
 Heathens to their gods, or of Ileretics, that by 
 long rhetorical prayers think to persuade God : 
 whereas the Collects of the Church are most 
 brief and most effectual. Augustine epi. 121. 
 c. 8, 9, 10. 
 
 ver. 11. Supersubst antral bread. By this bread 
 so called here according to the Latin word and 
 the Greek, we ask not only all necessary sus- 
 tenance of the body, but much more all spirit- 
 ual food, namely he blessed Sacrament itself, 
 which is Christ, the true bread that came from 
 heaven, and the bread of life to us that eat his 
 body. Cyp. deorat. Do. Aug. cpist. 121. cap. 11. 
 And therefore it is called here Supersubstantial, 
 that is, the bread that passeth ana excelleth all 
 creatures. Hiero. in 2. Tit. in 6. Matt. Amb. lib. 5. 
 de Sacr. c. 4. Aug. ser. 28. de verb. Do. sec. MatL 
 Germanus in Theoria. 
 
34 
 
 S. MATTHEW. 
 
 also forgive our (Mitors. \2 And lead us not into temjiVition. But dt liver us from evil, Amen. 14 For if 
 you will (bri,ave men their ol]'onces, your heavenly I'ather will forgive you also your offences. 
 
 15 But it" you will not forgive men, neither will your Father forgive you your ofi'ences. 
 
 16 And when you fast, be not as the hypocrites, sad. For thev disfigure their faces, that 
 they may appear unto men to fast. Amen, I say to you, that they have received their reward, 
 
 17 But thou when thou dost fast, anoint thy head, and wash thy face. 18 That thou appear 
 not to men to fast, but to thy Father which is m secret : and thy Father which seeth in secret, 
 will repay thee. 19 Heap not up to yourselves treasures on the earth : where the rtist and 
 moth do corrupt, and where thieves dig through and steal. 20 But heap up to yourselves 
 treasures in heaven: where neither the rust nor moth doth corrupt, and where thieves do not 
 diij throui^h nor steal. 21 For where thy treasure is, there is thy heart also. 22 The cnndle 
 of thy body is thine eye. If thine eye be simjjle, thy wliolc body shall be lightsome. 23 But 
 if tiiine eye be naudit : thy whole body shall be darksome. If then the light that is in thee, be 
 darkness : the darkness itself how great shall it be ? 24 No man can serve two masters. 
 First cither lie will hate the one, and love the other : or he will sustain the one, and contemn 
 the other. You cannot serve God and Mammon. 25 Therefore I say to you, be not careful 
 for your life what you shall eat, neither for your body what raiment you shall put on. Is not 
 the life more than the meat : and the body more than the raiment ? 26 Behold the fowls of 
 tlie air, that they sow not, neither reap, nor gather into barns, and your heavenly Father feedeth 
 them. Are not you much more of price than they ? 27 And which of you by caring, can add 
 to his stature one cubit ? 28 And for raiment why are you careful ? Consider the lilies of the 
 field how they grow : they labour not, neitlier do they spin. 29 But I say to you, that neither 
 Solomon in all his glory was arrayed as one of these. 30 And if the grass of the field, which 
 to-day is, and to-morrow is cast into the oven, God doth so clothe : how much more you, O ye of 
 very small faith? 31 Be not careful therefore, saying, what shall we eat, or what shall we drmk, 
 or wherewith shall we be covered ? 32 For all these things the Heathen do seek after. For 
 your Father knoweth that you need all these things. 33 Seek therefore first the kingdom of 
 God, and the justice of him : and all these things shall be given you besides. 34 Be not careful 
 therefore for the morrow. For the morrow-day shall be careful for itself: sufficient for the 
 day is the evil thereof. 
 
 CHAPTER VII. 
 
 In this third and last chapter of his Sermon, Ircause we know not men's ends,he liddeth vs beware of 
 
 judging : 6 and nevertheless to tahc opin ilags, so he callith them, as they he. 7 If these worhs of 
 
 justice seem too hard, we must pray instantly to him that giveth them. 12 In the conclusion hegiveth 
 
 one short rule of all justice: 13 and then he exhorteth with all vehemency to the strait way both of 
 
 the Catholic faith, 21 and also of good life : because only faith will not stiMce. 
 
 1 Judge not, that you be not judged. 2 For in what judgment you judge, you shall be judged : 
 
 and in what measure you mete, it shall be measured to you again. 3 And why seest thou the 
 
 mote that is in thy brother's eye : and the beam that is in thine own eye thou seest not '.' 4 Or 
 
 how sayest thou to thy brother, Let me cast out the mote of thine eye : and behold a 
 
 Annotations. 
 ver. 12. Debts. These debts do signify not 
 only mortal sins, but also venial, as S. Augus- 
 tine often teacheth : and therefore every man, 
 le he never so just, yet because he cannot live 
 without venial sins, may very truly and ought 
 say this prayer. Aug. cont. duos. cpi. Pelag. 
 ib. 1. c. 14. lib. 21. de Chit. c. 27. 
 
 ver 13. Leadusnot. Cypr. readeth, Nepatia- 
 ris nos indiici. Suffer us not to be led as Augus- 
 tine noteth, lih. de bo. perseu. c. 6. and so the 
 holy Church understandeth it, because God, as 
 James saith, tempteth no man : though for our 
 sins, or for our probation and crown, he permit 
 us to be tempteu. Beware then of Beza's ex- 
 position upon this place, who according to the 
 Calvinist's opinion saith, that God leadeth them 
 into temptation, into whom himself bringeth in 
 Satan for to fill their hearts = so making God 
 the author of sins. 
 
 ver. 14. If you forgive. This point of forgiv- 
 ing our brother, when we ask forgiveness of 
 God, our Saviour repeateth again, as a thing 
 much to be considered : and therefore com- 
 mended in the parable also of the servant that 
 would not forgive Ms fellow servant. Matt. 
 J 8. 
 ver. 16. Fast. He forbiddeth not open and 
 
 Cn.\PTER 6. 
 public fasts, which in the Scriptures were com- 
 manded and proclaimed to the people of God, 
 and the Ninevites by such fasting appeased 
 God's wrath ; but to fast for vain glory and 
 praise of men, and to be desirous by the very 
 face and look to be taken for a faster, that is 
 forbidden, and that is livpocrisy. 
 
 ver. 20. Treasures in Heaven. Treasures laid 
 up in heaven, must needs signify, not faith 
 only, but plentiful alms and deeds of mercy 
 and other good works, which God keeping as 
 in a book, will reward them accordingly : as 
 of the contrary, the Apostle saith. He that sow- 
 elh sjjaringly, shall reap sparingly. 2 Cor. 9. 
 
 ver. 24. Two Muttus. Two religions, God 
 and Baal, Christ and Calvin, Mass and Com- 
 munion, the Catholic Church and Heretical 
 Conventicles. Let them mark this lesson of 
 our Saviour, that think they may ser\'e all mas- 
 ters, all times, all religions. Again, these two 
 masters do signify God and the world, the 
 flesh and the spirit, justice and sin. 
 
 ver. 25. Careful. Prudent provision is not 
 prohibited, but too much doubtfulness and fear 
 of God's provision for us ; to whom we ought 
 with patience to commit the rest, when we 
 have aone sufficiently for our parts. 
 
S. MATTHEW. 
 
 35 
 
 beam is m thine own eye ? 5 Hypocrite, cast out first the benm out of thine own eve, and then 
 Shalt thou see to cast out the mote out of thy brother's eye. 6 Give not that which is holv to does • 
 neitlier cast ye your pearls before swine, lest perhaps they tread them with their feet, and 
 turning, all to tear you. 7 Ask, and it shall be given you : seek, and you sh;ill find .- luiock, and 
 It shall be opened to you 8 tor every one that asketh, receiveth : and that seeketh, findeth- 
 ^u'^i^'r'n , J'"°S''*^^^,',',^^'^^'^h*?l'^"^f*- ^ <Jrwhat man is there of you, whom if his 
 child shall ask bread, will he reach him a stone ? 10 Or it lie shall ask him fish, will he reach 
 mm a serpent. 11 It you then beuig naught, know how to give good gius to your children • 
 i^\^^u- """i® ""'r^ y'^"': ^'''^^^'^ '''*'''■'' '^'^ heaven, give good tilings to them (hat ask him » 
 1^ All thmgs therefore whatsoever you will that men do to you, do you also to them. For this 
 s the Law and the Propliets. 13 Enter ye by the narrow gate : because broad is the gate, and 
 large is the way that leadeth to perdition, and many there be that enter by it. 14 How narrow 
 iV-?.^!^^*^' ^"'^ strait is the way that leadeth to life: and few there are that find it ? 
 p 1 ake ye great heed of talse Prophets, which come to you in the clothing of sheen, but 
 inwardly are ravemng wolves. 16 By their fruits you shall know them. Do men gather 
 grapes ot thorns, or figs of thistles ? 17 Even so every good tree yieldeth good fniit.«, and the 
 evil tree yieldeth evil fruits. 18 A good tree cannot yield evil fruits, neiiiier an evil tree yield 
 fffi "^oo fr. ^''^'/y ^'u^ ^t^^ yieldeth not good fruit, shall be cut down, and shall be cast 
 mtohre. 20 Jherefore by their truits you shall know them. 21 Nut every one that saith to 
 me. Lord, Lord, shall enter into the Kmgdom of heaven : but he that cloth the will of mv Father 
 which IS in heaven, he shall enter into the kingdom of heaven. 22 Many shall say to me in 
 that day. Lord, Lord, have not we prophesied in thy name, and in thv name cast out devil?, and 
 m thy name wrought many miracles ? 23 And then will I confess unto them, That I never 
 knew you, depart from me you that work iniquity. 24 Every one therefore that heareth 
 these mywords, and doeth them: shal be hkened to a wise man that built his house upon 
 a rock. 25 And the ram fell, and the floods came, and the winds blew, and they beat against 
 that house, and it fell not, for it was founded upon a rock. 26 And every one tiiat hel^ireth 
 these my words, and doth them not, shall be like a foolish man that buih his house 
 upon the sand, 27 And the rain fell, and the floods came, and the winds blow, and thev 
 beat against that house, and it fell, and the fall thereof was great. 28 And it came to pass, 
 When jEsns had fully ended these words, the multitude were in admiration upon this doc- 
 trine. 29 tor he was teaching them as having power, and not as their Scribes and Pha- 
 risees. 
 
 Annotations. 
 _ yer. 1. Judge not. It is no Christian part to 
 judge ill of men's acts which be in themselves 
 good, and may proceed of good meaning, or of 
 man's inward meanings and mtentions which 
 we cannot see : of which fault they must be- 
 ware that are too suspicious, and given to deem 
 always the worst of other men. But to say, 
 that Judas, or a Heretic evidently known to 
 die obstinately in heresy is damned, and in all 
 other plain and manifest cases to judge, is not 
 forbidden. 
 
 ver. 6. Holy to dogs. No holy Sacrament and 
 specially that of our Saviour's blessed body, 
 must be given wittingly to the unworthy, that 
 IS, to them that have not by confession of all 
 mortal sins examined and proved themselves. 
 Annot. 1 Cor. 11, 27, 28,29. 
 
 ver. 8. Every one that asketh. All things that 
 we ask necessary to salvation with humility, 
 attention, contmuance and other due circum- 
 stances, God will undoubtedly grant when it is 
 best for us. 
 
 ver. 15. Clothing of sheep. Extraordinary ap- 
 pearance of zeal and holiness in the sheep's coat 
 m some heretics : but these of this time wear 
 not that garment much, being men of imsatiable 
 sm. This is rather their garment, common to 
 them with all other Heretics, to croak much of 
 the word of the Lord, and by pretended allega- 
 tions and sweet words of benediction, and spe- 
 cially by promise of knowledge, light,and liberty 
 of the gospel, to seduce the simple and the sinful. 
 
 Chapter 7. 
 
 ver. 16. Fruits. These are the fruits which 
 Heretics are known by, division from the whole 
 Church, division among themselves, taking to 
 themselves new names and new masters,~in- 
 constancy in doctrine, disobedience both to 
 others, and namely to spiritual officers, love 
 and hking of themselves, pride and intole- 
 rable vaunting of their ovm knowledge above 
 all the holy Doctors, corruption, falsifica- 
 tion, and quite denying of the parts of Scrip- 
 ture that specially make against them; and 
 these be common to all Heretics lightly. 
 Othersome are more peculiar to these of 
 our time, as Incestuous marriages of vow- 
 ed persons, spoil of Churches, Sacrilege, 
 and profanation of all holy things, and many 
 other special points of doctrine, directly 
 tending to the corruption of good life in all 
 states. 
 
 ver. 21. Lord, Lord. These men have faith, 
 otherwise they could not invocate. Lord, Lord: 
 Rom. 10. But here we see that to believe is not 
 enough, and that not only infidelity is sin, as 
 Luther teacheth. Yea Catholics also that work 
 true miracles in the name of our Lord, and by 
 never so great faith, yet without the works of 
 justice shall not be saved. 1 Cor. 13. Again, 
 consider here who they are that have so 
 often in their mouth. The Lord, the Lord, and 
 how little it shall avail them, that set so lit- 
 tle by good works, and contemn Christian ius- 
 tice. 
 
36 
 
 S. MATTHEW. 
 
 CHAPTER VIII. 
 
 Jmmcd'mhlij nfler lis Sermon (o vonjina his doctrine irilh n miracle he curcth a Leper. 5 But abffve 
 him mill (ill. ullicr Jms, lie ciiiiinienilcth the Jtiilk of the Centurion, who wiis a Gentile : andforeteU 
 Iclli hi/ that ijciufiioii, the viiioliiin of the GeidiUs, and reprohulion of the Jews. 14 In Peter'. << house 
 he .shoxvelh great grace. 18 In the ivay to the sea he speuke.lh with two, of following him: 23 and 
 upon the sea commandelh the tempest ; 28 and heijond the sea he manijesteth the devil's malice 
 against man, in a herd nf swine. 
 
 1 And when he was come down from the inoimtain, great multitudes followed him : 2 And 
 behold a leper came and adored him, saying, Lord, if thou wilt, tiiou canst make me dean. 
 3 And .(escs stretciiing forth his hand, touched him, Saying, I will, he thou made clean. And 
 forihwith, his k prosy was made clean. 4 And Jksts saiih to him, S( e thou tell no body: but 
 go, show thys( It to the Priest, and oH'er the gitt which .Moses conmianiU-d tor a testimony to 
 thtMU. 5 And when he was entered into Cajjharnaum, there came to him a Centurion, beseech- 
 ing him, 6 And saying, Lord, my boy lieth at home sick of the palsy, and is sore tormented. 
 7 .\nd Jesus saith to him, I will come, and cure him. 8 And the Centurion making answer, 
 said. Lord, I am not worthy that thou shouhlst enter under my roof: but only say the word, and 
 my boy shall he healed. 9 For I also am a man subject to authority, having under me soldiers : 
 and 1 say to this, go, and he goeth : and to another, come, and he cometh : and to my sei-vant, 
 do this, and he doth it. 10 And JKSts hearing this, marvelled : and said to them that tollowed 
 him, .\meri, 1 say to you, I have not found so great taith in Israel. II And I say to you that 
 jnany shall c(jiiie Ironi the East and West, and shall sit down with Abraham and Isaac and 
 Jacob in the kingdom of heaven : 12 But the children of the kingdom shall be cast out into 
 the exterior darkness : there shall be weeping and gnashing of teeth. 13 And JesiTs said to 
 the Centurion, Go : and as thou hast believed, be it done to thee. And the boy was healed in 
 the same hour. 14 And when Jesus was come into Fetor's house, he saw his wife's mother 
 laid, and in a tit of a fever : 1.5 And he touched her hand, and the fever lett her, and she arose, 
 and ministered to him. 16 And when evening was come, thev brought to him many that had 
 devils: and he cast out the spirits with a word: and all that were ill at ease he cured: 
 17 That it might he fulfilled which was spoken by Isaias the Prophet, saying. He took our infir- 
 tiiitie.1, and bare our disea.'ies. 18 And Jesus seeing great multitudes about liim, commanded to 
 go beyond the water. 19 And a certain Scribe came, and said to him. Master, I will follow 
 thee whithersoever thou shalt go. 20 And Jesus saith to him, the foxes have holes, ;md the 
 fowls of the air nests : but the Son of Man hath not where to lay his head. 21 And another of 
 his Disciples said to him. Lord, permit me first to go and bury my father. 22 But Jesus said 
 to him. Follow me, and let the dead bury their dead. 23 And when he entered into the boat, 
 his disciples followed him : 24 And lo, a great tempest arose in the sea, so that the boat was 
 covered with waves, but he slept. 25 Anu they came to him, and raised him, saying. Lord, 
 save us, we perish. 26 And he saith to them, why are you fearful, O ye of little faith '.' Then 
 rising up he commanded the winds and the sea, and there ensued a great calm. 27 Moreover 
 the men marvelled saying. What a one is this, for the winds and the sea obey him. 28 And 
 
 Annotations. 
 
 ver. 4. Priest. The Priests of the old Law, 
 saith Chrysostom, had authority and privilege 
 only to discern who were healed of leprosy, 
 and to denounce the same to the people : but 
 the Priests of the new law have power to 
 purge in very deed the filth of the soul. There- 
 fore whosoever despiseth them, is more wor- 
 thy to be punished than the rebel Dathan and 
 his accomplices. Chri/sost. lib. 3. de Sacerd. 
 
 ver. 4. Gift. Our Savioiir willeth him to go 
 and offer his gift or sacrifice according as Mo- 
 ses prescribed in that case, because the other 
 sacrifice being the holiest of all holies, which 
 is his body, was not yet begun. So saith Aug. 
 lib. 2. q. Evang. q. 3. et cant. Advers. leg. et Proph. 
 lib. 1. c. 19. 20. 
 
 ver. 8. Not worthy. Grig. ho. in divers. When 
 thou eatest, saith he, and drinkest the body 
 , and blood of our Lord, he enters under thy 
 roof. Thou also therefore, humbling thvseit^ 
 say: Lord, I am not worthy, &c. S(jsaid Cliry- 
 .sostom, in his mass, and so doth the Catholic 
 Church at this day in every mass Aug. ep. 1 18. 
 ud J (inn. 
 
 ver. 14. H'ls vnfe's mother. Of Peter espe- 
 cially among the rest, it is evident that he had 
 u wife, but, as Ilierome saith, after they were 
 
 ClI.Vl'TER 8. 
 
 called to be Apostles, they had no more carnal 
 company with their wives, as he proveth there 
 by the very words of our Saviour, He that hath 
 left v'ife, ice. -Vnd so in the Latin Church 
 hath been always used, that married men may 
 be and are daily made Priests, eitlier after the 
 death of the wife, or with her consent to live 
 in i)erpetual continence. And if the Greeks 
 have Priests, that do otherwise, Epiphanius, a 
 Greek Doctor, telleth them tliat lliey do it 
 against the ancient Canons, and Paphnutius 
 plainly signifieth the same in the first Council 
 of Nice. But this is most plain, that there 
 was never either in the Greek Church or the 
 I Latin, authentic example of any that married 
 after holy Orders. 
 
 ver. 22. Let the dead. By this we see, that not 
 only no worldly nor (;arnal res|)cct, but no other 
 laudabh^ duty toward our p;u(iiis. ouaht to slay 
 us from following Christ, and cho(jsing a life 
 of greater perfection. 
 
 ver. 2(). Ilf commanded. The Church, here 
 signified by the boat or ship, and Catholics, 
 are often tossed with storms of persecution, 
 but Christ, who seemed to sleep in the mean- 
 time, by the Church's prayers awakeneth, and 
 maketh a calm. 
 
S. MATTHEW. 
 
 37 
 
 when he was come beyond the water into the country of the Gerasens, there met him two that 
 had devils, coming forth out of the sepulchres, exceeding fierce, so that none could pass by 
 that way. 29 And behold they cried saying, what is between us and thee Jesus the son of 
 God ? art thou come hither to torment us before the time ? 30 And there was not far from 
 them a herd of many swine feeding'. 31 And the devils besought him saying, If thou cast us out, 
 send us into tl;e herd of swine. 3"2 And he said to iliem, Go. But they going forth went into 
 the swine, and behold the whole herd went with a violence headlong into the sea : and they 
 died in the waters. 33 And the swineherds fled : and coming into the city, told all, and of 
 them that had been possessed of devils. 34 And behold the whole city went out to meet 
 Jesus, and when they saw him, they besought him that he would pass from their quarters. 
 
 CHAPTER IX. 
 The Masters of the Jews he conjuteth both with reasons a7id miracles, 2 defending his remitting of sins, 
 y his eating with sinners, 14 and his condescending to hix weak Disciples until he had made them 
 stronger, 18 showing also in two miracles, the order of his providence about the Jews and Gentiles, 
 leaving the one when he called the other. 27 He cureth two blind men, and one possessed. 35 And 
 having with so many miracles together confuted his enemies, and yet they worse and worse, upon 
 pity toward the people, he thinketh of sending true pastors unto them. 
 
 1 And entering into a boat, he passed over the water, and came into his own city. 2 And 
 behold they brought to him one sick of the palsy lying in bed. 2 And Jesus seeing their faith, 
 said to the sick ot die palsy, Have a good heart, son, thy sins are forgiven thee. 3 Andbehold cer- 
 tain of the Scribes said wilhin themselves, He blasphemeih. 4 And Jesus seeing their thoughts, 
 said. Wherefore think you evil in your hearts ? 5 Whether is easier to say, thy sins are for- 
 given thee : or to say. Arise and walk ? 6 But that you may know that the Son of Man hath 
 power in earth to forgive sins, then said he to the sick of the palsy, Arise, take up thy bed, and 
 go into thy house. 7 And he arose, and went into liis house. 8 And the multitudes seeing it, 
 were afraid, and glorified God that gave such power to men. 9 And when Jesus passed iorth 
 from thence, he saw a man sitting in the custom house, named Matthew : And he saith to him. 
 Follow me, and he arose up, and followed him. 10 And it came to pass as he was sitting at 
 meat in the house, behold many Publicans and sinners came, and sat clown with Jesus and his 
 Disciples. 11 And the Pharisees seeing it, said to his Disciples : Why doth your master eat 
 with Publicans and sinners ? 12 But Jesus hearing it, said : They that are in health, need not 
 a physician, but they that are ill at ease. 13 But go your ways and. learn what it is, Ivnll merry, 
 and not sacrifice. For I am not come to call tlie just, but sinners. 14 Then came to him the 
 Disciples of John, saying, Why do we and the Pharisees fast often, but thy Disciples do not 
 fast? 15 And Jesus said to them, Can the children of the bridegroom mourn, as long as the 
 bridegroom is with them ? But the days will come when the briciegroom shall be taken away 
 from them, and then they shall fast. 16 And nobody putteth a piece of raw cloth to an old 
 garment. For he taketh away the piecing thereof from the garment, and there is made a 
 greater rent. 17 Neither do they put new wine into old bottles. Otherwise the bottles break, 
 
 Annotations. 
 
 ver. 3. He hhisphemeth. When the Jews heard 
 Christ remit sins, they charged him with blas- 
 phemy, as Heretics now charge his Priests of 
 the New Testament, for that they remit sins : 
 to whom he said. Whose sins you shall forgive, 
 they are forgiven, &c. Jno. 20. 
 
 ver. 5. Whether is easier. The faithless Jews 
 thought, as Heretics now-a-days, that to forgive 
 sins was so proper to God, that it could not be 
 communicated unto man : but Christ showeth 
 that as to work miracles is otherwise proper 
 to God only, and yet this power is connnuni- 
 cated to men, so also to forgive sins. 
 
 ver. 6. The Soyi of Man in earth. Christ had 
 power to remit sins, and often executed the 
 same, not only as he was God, but also as he 
 was man, because he was Head of the Church 
 and our chief Bishop and Priest according to 
 his manhood, in respect whereof all power was 
 given him in heaven and eartii. 
 
 ver. 8. Glorified. The faithful people did glo- 
 rify God that gave such power to men for to 
 remit sins and to do miracles, knowing that 
 which God committeth to men, is not to his 
 derogation, biit to his glory, himself only being 
 still Uie principal worker of that effect, men be- 
 ing only his ministers, substitutes, and working 
 under him and by his commission and authority. 
 
 Chapter 9. 
 
 ver. 8. To men. Not only Christ as he was 
 man, had this power to forgive sins, but by him 
 and from him the Apostles, and consequently 
 Priests, Islat.'iB. All power is given me. Mat. 18. 
 Wliatsoever yon shall loose in earlli sliail be loosed 
 in heaven. John 20. Whose sins ijou shall forgive, 
 they are forgiven. 
 
 ver. 13. Not sacrifice. These are the words of 
 the Prophet, who spake them even then when 
 sacrifices were offered by God's command- 
 ment : so that it maketh not against sacrifice, 
 but he saith that sacrifice only without mercy 
 and charity, and generally with mortal sin, is 
 not acceptable. The Jews ofi'ered their sacri- 
 fices duly, but in the meaname they had no pity 
 nor mercy on their brethren : that is it which 
 God disliketh. 
 
 ver. 14. Fast often. By the often fasting of his 
 disciples, we may easily gather that he ap- 
 pointed them a prescript manner of fasting : as 
 is certain he taught them a form of prayer. 
 Luke 5. and 11. 
 
 ver. 15. Then they shall. Christ signifieth that 
 the Church shall use fasting days after his As- 
 cension. Epiph. in comp.fid. Caih. August. Epi. 
 80. 
 
 ver. 17. Npiii wine. By this new wine, he doth 
 plainly here signify fastmg and the straitcr kmd 
 
38 
 
 S. MATTHEW. 
 
 and the wine runneth out, and the bottles perish. But new wine they put into new bottles : and 
 both are preserved together. 18 As he was speaking this unto them, behold a certain Gover- 
 nor approached and adored him, saying, Lord, my daughter is even now dead : but come, lay 
 thy hand upon her, and she shall live. 19 And Jksus rising up loUowed him, and his Disciples. 
 20 And behold a woman which was troubled with an issue ot blood twelve years, came beliind 
 him, and touched the hem of his garment. 21 For she said within herself, If I shall touch 
 only his garment : 1 shall be safe. 22 But Jesus turning and seeing her, said. Have a good 
 heart, daughter, thy faith hath made thee safe. And the woman became whole from that hour 
 23 And when .Iesus was come into the house of the Governor, and saw minstrels and the mul- 
 titude keep a stir, 24 He said, Depart: for the wench is not dead, but sleepeth. And they 
 laughed him to scorn. 25 And when the multitude was put forth, he entered m, and held her 
 hand. And the maid arose. 26 And tiiis bruit went forth into all the country. 27 And as 
 Jesus passed forth from thence, there followed him two blind men crying, and saying. Have 
 mercy on us, O son of David. 28 And when he was come to the house, the blind came to him, 
 And Jesus saith to them, Do you believe that I can do this unto you? They say to him, Yea 
 Lord. 29 Then he touched their eyes, saying. According to your faith, be it done to you. 30 
 And their eyes were opened, and Jesus threatened them, saying. See that no man know it. 31 
 But they went forth, and bruited him in all that country. 32 And when they were gone forth, 
 behold they brought him a dumb man, possessed with a devil. 33 And after the devil was cast 
 out, the dumb man spake, and the multitude marvelled, saying. Never was the like seen in Is- 
 rael. 34 But the Pharisees said. In the prince of devils he casteth out devils. 35 And Jesus 
 went about all the cities, and towns, teaching in their Synagogues, and preaching the Gospel 
 of the kmgdom, and curing every disease and every infirmity. 3G And seeing the multitudes, 
 he pitied them : because they were vexed, and lay like sheep that have not a shepherd. 37 
 Then he saith to his Disciples, The harvest surely is great, but the workmen are few. 38 Pray 
 therefore the Lord of the harvest, that he send forth workmen into his harvest. 
 
 CHAPTER X. 
 He ^iveth to the twelve the power of Miracles, and so sendelh them to the lost sheep of the Jews, 5 
 tmth instructions accordingly : 10 and hy occasion of the sending, foretellelh of the perseculioms 
 after his Ascension, arming them and all other against the same, 40 and also exhorting the people 
 to harbour his servants in such timrs of persecution. 
 
 1 jVnd having called his twelve Disciples together, he gave them power over imclean spirits, 
 that they should cast them out, and should cure all manner of disease, and all manner of infir- 
 mity. 2 And the names of the twelve Apostles be these : the first, Simon who is called Peter, 
 
 Annotations. 
 of life : by the old bottles, them that cannot 
 away therewith. 
 
 ver. 20. Twelveyears. This woman, a Gentile, 
 had her disease twelve years, and the gover- 
 nor's daughter, a Jew, which is here raised to 
 life, was twelve years old, Luk. 8. Mark then 
 the allegory hereof in the Jews and Gentiles. 
 As that woman fell sick when the wench was 
 bom, so the Gentiles went their own ways into 
 idolatry, when the Jews in Abraham believed. 
 Again, as Christ here went to raise the wench, 
 and by the way the woman was first healed, 
 and then the wench revived : so Christ came 
 to the Jews, but the Gentiles believed first and 
 were saved, and in the end the Jews shall be- 
 lieve also. Hierom. in Matt 
 
 ver. 21. Touch only. Not only Christ's words, 
 but his garment, and touch thereof or any thing 
 to him belonging, might do and did miracles, 
 force proceeding from his holy person to them. 
 Yea this woman returning home set up an 
 image of Christ, for memory of this benefit, and 
 the hem of the same image did also miracles. , 
 This Image Julian the Apostate threw down, 
 and set up his own instead thereof, which was I 
 
 Annotations. 
 
 ver. 1. Povier. Miracles were -so necessary 
 to the confirmation of their doctrine beginning 
 then to be preached, that not only Christ him- 
 self did miracles, but also he gave to his 
 Apostles power to do them. 
 
 ver. 2. First Simon. Peter the first, not in call- 
 
 Chapter 9. 
 immediately destroyed by fire from heaven. 
 But the Image of Christ broken in pieces by the 
 heathen, the Christians afterward gathering 
 the pieces together, placed it in the Chinch : 
 where it was, as Sozomenus writeth, unto this 
 time. 
 
 ver. 22. Thy faith hath. Lo, her devotion to 
 the hem of his garment, was not superstition, 
 but a token of greater faith : so is the devout 
 touching of holy relics. 
 
 ver. 28. Do you believe that I can. We see 
 here that to the corporal healing of these men 
 he requireth only tiiis faith, that he is able. 
 Which faith is not sufTicient to justify them. 
 How then do the Hcri'iics by this and the like 
 [)Iaces plead for their only justifying faith ? An- 
 not. Mar. 5, 36. 
 
 ver. 34. In the prince. In like manner say the 
 Heretics, calling all miracles done in the Ca- 
 tholic Church, the lying sisrns of Antichrist 
 
 ver. 38. Pray therefore. Therefore doth the 
 
 Church nray and fast in the Imbcr days, when 
 
 I holy Orders arc given, that is, when workmen 
 
 I arc prepared to be sent uito the harvest. Act. 
 
 I 13, 2. 
 
 Chapter 10. 
 ing, but in pre-eminence,_ for as Ambrose saith 
 in 2 Cor. 12, Andrew first followed our Sa- 
 viour before Peter : and yet the Primacy An- 
 drew received not, but Peter : which pre-emi- 
 nence of Peter above the other Apostles is so 
 plainly signified in this word. First, by the 
 
S. MATTHEW. 
 
 39 
 
 and Andrew his brother, 3 James of Zebedee, and John his brother, Philip and Bartholomew, 
 Thomas and Matthew the Publican, and James of Alpheus, and Thaddeus. 4 Simon Cana- 
 neus, and Judas Iscariot, who also betrayed him. 5 These twelve did Jesus send : command- 
 ing them, saying. Into the way of the Gentiles go ye not, and into the cities of the Samaritans 
 enter ye not : 6 But go rather to' the sheep that are perished of the house of Israel. 7 And 
 going preach, saying. That the kingdom of heaven is at hand. 8 Cure the sick, raise the 
 dead, cleanse the lepers, cast out devils : gratis you have received, gratis give ye. 9 Do not 
 possess gold, nor silver, nor money in your purses : 10 Not a scrip for the way, neither two 
 coats, neither shoes, neither rod, for the workman is worthy of his meat. 11 Ajid into what- 
 soever city or town you shall enter, inquire who in it is worthy : and there tarry till you go 
 forth. 12 And when ye enter into the house, salute it, saying, Peace be to this house. 13 And 
 it so be that house be worthy, your peace shall come upon it, but if it be not worthy, your 
 peace shall return to you. 14 And whosoever shall not receive you, nor hear your words : 
 going forth out of the house or the city shake oft' the dust from your feet. 15 Amen, I say to 
 you, It shall be more tolerable for the land of the Sodomites and Gomorrhaens in the day of 
 judgment, than for that city. 16 Behold I send you as sheep in the midst of wolves. Be ye 
 therefore wise as serpents and simple as doves. 17 And take heed of men. For they will 
 deliver you up in coimcils, and in their synagogues they will scourge you. 18 And to Presi- 
 dents and to kings shall you be led for my sake, in testimony to them and the Gentiles. I'J But 
 when they shall deliver you up, take no thought how or what to speak : for it shall be given 
 you in thfit hour what to speak. 20 For it is not you that speak, but the Spirit of your Father 
 that speaketh in you. 21 The brother also shall deliver up the brother to death, and the father 
 the son •• and the children shall rise up against the parents and shall work their death. 23 And you 
 shall be odious to all men for my name, but he that shall persevere unto the end, he shall be 
 saved. 23 And when they shall persecute you in this city, flee into another. Amen, I say to 
 you, you shall not finish all the cities of Israel, till the Son of Man come. 24 The Disciple is 
 not above the master, nor the servant above his Lord. 25 It sufficeth the disciple that he be 
 as his master : and the servant as his lord. If they have called the goodman of the house 
 Beelzebub, how much more them of his household ? 26 Therefore fear ye not them. For 
 nothing is hid, that shall not be revealed : and secret that shall not be knowTi. 27 That which 
 I speak to you in the dark, speak ye in the light ; and that which you hear in the ear, preach 
 ye upon the house tops. 28 And fear ye not them that kill the body, and are not able to kill 
 the soul : but rather iear him that can destroy both soul and body into hell. 29 Are not two 
 sparrows sold for a farthing ; and not one of them shall tall upon the ground without your 
 Father ? 30 But your very hairs of the head are all numbered. 31 Fear not therefore : better 
 are you than many sparrows. 32 Every one therefore that shall confess me before men, I also 
 
 Annot.\tio\s. 
 judgment even of Heretics, that Beza notwith- 
 standing he coufesseththe consent of all copies 
 both Latin and Greek, yet is not ashamed to 
 say that he suspecteth that this word was thrust 
 into the text by some favourer of Peter's Pri- 
 macy ; whereby we have also that they care 
 no more for the Greek than for the Latin, when 
 it maketh against them : but at their pleasure 
 say that all is corrupted. 
 
 ver. 9. Do not possess. Preachers maj^ not 
 carefully seek after the superfluities of this 
 life, or any thing which may be an impediment 
 to their function. And as for necessaries, they 
 deserve their temporal living at their hands for 
 whom they labour spiritually. 
 
 ver. 12. Peace to this house. As Christ him- 
 self used these words or this blessing often, 
 Peace be to you, so here he biddeth his Apos- 
 tles say the like to the house where they come : 
 And so hath it been always a most godly use 
 of Bishops to give their blessings where they 
 come : which blessing must needs be of great 
 grace and profit, when none but worthy per- 
 sons, as here we read, might take good there- 
 of: and when it is never lost, but returneth to 
 the giver, when the other party is not worthy 
 of it. Arnong other spiritual benefits it taketn 
 away venial sins. Ambr. in 9. Lu^. 
 
 ver 14. Shake off the dnst. To contemn the 
 true Preachers, or not to receive the truth 
 preached, is a very damnable sin. 
 
 Chapter 10. 
 
 ver. 15. More tolerable. Hereby it is evident 
 that there be degrees and differences of dam- 
 nation in Hell fire according to men's deserts. 
 Aiig. lib. 4. de Bapt. c. 19. 
 
 ver. 18. Kings. In the beoiinning Kings 
 and Emperors persecuted the Cnurch, that By 
 the very death and blood of Martyrs it should 
 grow more miraculously. Afterward when 
 the Emperors and Kings were themselves be- 
 come Christians, they used their power for the 
 Church, against Infidels and Heretics. Aug. 
 ep. 48. 
 
 ver. 19. It shall be given. This is verified 
 even at this present also, when many good 
 Catholics, that have no great learning, by their 
 answers confound the Adversaries. 
 
 ver. 25. How much more. No marvel there- 
 fore if Heretics call Christ's Vicar Antichrist, 
 when their forefathers the faithless Jews called 
 Christ himself Beelzebub. 
 
 ver. 32. Confess me. See how Christ cs- 
 teemeth the open confession of him, that is, of 
 his truth in the Catholic Church, for as when 
 Saul persecuted the Church, he said himself 
 was persecuted: so to confess him, and his 
 Church is all one. Contrariwise, see how he 
 abhorreth them that deny him before men, 
 which is not only to deny any one little article 
 of the Catholic faith commended to us by the 
 Church : but also to allow or consent to heresy 
 by any means, as by subscribing, coming to 
 
40 
 
 S. MATTHEW. 
 
 will confess him before mv Father which is in heaven. 33 But he that shall deny me before 
 men, I also will deny him before my Father which is in heaven. 34 Do not ye think that I 
 came to send peace into the earth : I came not to send pence, but the sword. 35 For I came 
 to separate man as^ainst his tatlier, and the daughter against her mother, and the daughter-in- 
 law against iier mother-in-law. 3(' And a man's enemies, liicy of his own household. 37 He 
 that loveth father or mother more than nie, is not worthy of mc ; and he that loveth son or 
 daughter above me, is not worthy ot me. 3y And he that tnkeih not his cross, and followeth 
 me, is not worthy of me. 39 He that hatii found his life, shall lose it: and he that hath lost 
 his life for me, shall find it. 40 He that receiveth you, receiveth ine ; and he that receiveth 
 me, receiveth him that sent me. 41 He that receiveth a Prophet in the name of a Prophet 
 shall receive the reward of a Prophet ; and he tliat receiveth a jii:U man in the name of a just 
 man, shall receive the reward of a just man. 42 And whosoever shall give drink to one of 
 these little ones a cup of cold water, only in the name of a disciple, amen, 1 say to you, he shall 
 not lose his reward. 
 
 CHAPTER XI. 
 
 John the Baptist in prison also doing his diligence, scndeth some of his discipls to Christ : that as 
 
 they heard, so they might also see his miracles with their et/es. 7 Afterward Christ declareth how 
 
 worth 1/ of credit John's testimony was : 16 A7id inveicrhe/h ai;aiiis'l the Jews, who with neither of 
 
 their manners of life could be won: 20 No nor witli Christ's iufniite miracles: 25 Praying God's 
 
 leisdum in this behalf. 27 And calling to himself all such as J eel their onm hnidens. 
 
 1 And it came to pass : when Jesus has done commanding his twelve Disciples, he passed 
 
 from thence, to teach and preach in their cities. 2 And when John had heard in prison the 
 
 works of Christ : sending two of his disciples, he said to him, 3 Art thou he that art to come, 
 
 or look we for another >. 4 And Jesus making answer said to them, Go and report to John 
 
 what you have heard and seen. 5 The blind see, the lame walk, the lepers are made clean, 
 
 the deaf hear, the dead rise again, to the poor the Gospel is preached : 6 And blessed is he 
 
 that shall not be scandalized in me. 7 And when they went their way, Jesl's began to say to 
 
 the nudtitudes of Jolm, What went you out into the desert to see ? a reed shaken with the wind ? 
 
 8 But what went you out to see ? a man clothed in soft garments ? Behold they that are 
 
 clothed in soft garments, are in King's houses. 9 But what went you out to see ? a Prophet? 
 
 yea, I tell you, and more than a Prophet. 10 For this is he of whom it is written. Behold I smd 
 
 mine angel before thy face, which shall prepare the way before thee. 11 Amen, I say to you, there 
 
 hath not risen among the born of women a greater than John the Baptist : yet he that is lesser 
 
 in the kingdom of heaven is greater than he. 12 And froni the days of John the Baptist until 
 
 now, the kingdom of heaven suflereth violence, and the violent bear it away. 13 For all the 
 
 Prophets and the law prophesied unto John : 14 And if you will receive it, he is Elias that is 
 
 tor to come. 15 He that hath ears to hear, let him hear. 16 And whcreunto shall I esteem 
 
 h\ia generation to be like ? It is like to children sitting in the market place ; which crying to 
 
 t.ieir companions, 17 Say, We have piped to you, and you have not danced : we have lamented 
 
 Annotations. 
 their service and sermons, farthering them any 
 way against Catholics and such like. 
 
 ver. 34. Not peace, but the sumd. Christ came 
 to break the peace of worldlings and sinners : 
 as when the son helieveth in him, and the father 
 doth not : the wife is a Catholic, and the hus- 
 band is not. For to agree together in infidelity, 
 heresy, or any other sin, is a naughty peace. 
 This being the true meaning of Christ's words, 
 mark that the Heretics interpret this to main- 
 tain their rebellions and troubles which their 
 new Gospel breedeth. Bezainno. Test. an. 1565. 
 
 ver. 37. More than. No earthly thing, nor duty 
 to parents, wife, children, country, or to a man's 
 
 Chapteh 10. 
 own body and life, can be any just excuse why 
 a man should do, or feign himself to do or be- 
 lieve any thing, against Christ or the unity and 
 faith of his Church. 
 
 ver. 41. In the name. Reward for hospitality 
 and specially for receiving a holy person, as 
 Prophet, Apostle, Bishop, or Priest persecuted 
 for Christ's sake. For by receiving of him in 
 that respect as he is such a one, he shall be 
 l)artaker of his merits, and be rewarded as for 
 such a one. Whereas on the contrary side, 
 he that receiveth a Heretic into his house and 
 a false preacher, doth coimuunicate with his 
 wicked works. Ep. 2 Jo. 
 
 Annotations. Chapter 11. 
 
 ver. 3. Art thou he? John himself doubted ' rough attire, solitary life, and constancy, as for 
 not, for he baptized him and gave great testi- | the dignity of his fimction. 
 mony of him before : John 1. But because his | ver. 7. Into the desert. The faithful people in 
 Disciples knew him not, nor esteemed of him i all ages resorted of devotion into wilderness 
 so much as of John, their own master, there- | to see men of special and rare holiness, Pro- 
 fore (lid he send them unto Christ, that by oc- iihet.q. Hermits, .\nchorites, &.c. to have their 
 casion of Christ's answer he might the better prayers or ghostly counsel. Hierome de vita 
 instruct them what he was, and so make them , Hilarionis. 
 
 Christ's Disciples, preferring them to a better ver. 14. Elias. As Elias shall be the messen- 
 jYiagter. f ger of Christ's latter coming, so was John his 
 
 ver. 7. ^Vhat went i/ou out. Hish commenda- messenger and Precursor at his former com- 
 tion of John's holiness, as well for his fasting, ing : and therefore is he called Elias, because 
 
S. MATTHEW 
 
 a 
 
 and you have not mourned. 18 For John came neither eating nor drinliing : and they say, He 
 hath a devil. 19 I'he Son of Man came eating and driniving, and they say,.Beiiold a man ihat is 
 a glutton and a wine-drinker, a triend of Fubhcans and sinner.s. And wisdom is justified ot her 
 children. 20 Then began he to upbraid the cities, wherein were done the most of his miracles, 
 for that they had not done penance. 21 Wo be to thee Corozain, wo be to thee Bethsaida : 
 for if in Tyre and Sidon had been wrought the miracles that have been wrought in you, they 
 had done penance in liair-cloth and ashes long ago. 22 But nevertheless, 1 say to you, it shall 
 be more tolerable tor Tyre and Sidon in the day of judgment, tlian for you. 23 And thou Ca- 
 phamaum, shalt thou be exalted up to heaven ? thou shalt come down even unto hell : for if ia 
 Sodom liad been wrought the miracles that have been wrought in thee, perhaps it had remain- 
 ed unto this day. 24 But notwithstanding I say to you, that it shall be more tolerable lor the 
 land of Sodom in the day of judgment, than tor thee. 25 At that time Jesus answered and 
 said. I confess to thee, O Father, lord of heaven and earth, because thou hast hid these things 
 from the wise and prudent, and hast revealed them to little ones. 26 Yea Father: for so hath 
 it well pleased thee. 27 All things are delivered me of my Father. And no man knoweth the 
 Son but the Father : neither doth any know the Father but the Son, and to whom it shall please the 
 Son to reveal. 28 Come ye to me all that labour, and are burdened, and I will refresh you. 
 29 Take up my yoke upon you, and learn of nie, because I am meek, and humble of heart : 
 and you shall had rest to your souls. 30 For my yoke is sweet, and my bm-den light. 
 
 CHAPTER XII. 
 The hlindness of the Pharisees ahout the Sabbath he reproveth by Scripture, by reason, and by a mira- 
 cle. 14 And his death being therefore sought by than, lie meehly goeth out of the way, according 
 as Isaias had prophesied of liiin. '22 His casting out of devils also he dejendeth against them. 31 
 And scttclh forth the danger Ihry stand in Jor their horrible blasphemy. 38 And because they ask 
 yet for a sign, he showeth hini^ irorthily they shall be damned. 43 Foretelling how the devil shall 
 posesss their Nation. 46 A7id testifying, that although he be of their blood, yet not they for this, but 
 such as keep his eommandments are dear unto Mm. 
 
 1 At that time, Jesus went through the' corn on the Sabbath : and his disciples being hungry, 
 began to pluck the ears, and to eat. 2 And the Pharisees seeing them, said to him, Lo,°thy 
 disciples do that which is not lawful for them to do on the Sabbath-day. 3 But he said to 
 them, Have you not read what David did when he was a hungered, and they that were with 
 him : 4 How he entered into the house of God, and did eat the loaves of proposition, which it 
 was not lawful for him to eat, nor for them that were with him, but for priests only ? 5 Or 
 have ye not read in the Law, that on Sabbath-days the priests in the temple do break the Sab- 
 bath, and are without blame ? 6 But I tell you that there is here a greater than the temple. 
 7 And if you did know what it is, Iviill mercy, and not sacrifice: you would never have con- 
 denuied the iimocents. 8 For the Son of Man is Lord of the Sabbath also. 9 And when he had 
 passed from thence, he came into their S5magogue. 10 And behold there was a man which 
 had a withered hand, and they asked him saymg, whether is it lawful to cure on the Sabbath? 
 
 Annotatioks. 
 of his like office and like spirit. Luk. 1. Grego. 
 ho. 7. in Evang. 
 
 ver. 18. Eating and drinking. The wicked 
 quarrellers of the world misconstrue easily all 
 the acts and lives of good men. If they be 
 great fasters and austere livers, they are blas- 
 phemed and counted hypocrites : if they con- 
 verse with other men in ordinary maimer, then 
 they be counted dissolute. 
 
 ver. 21. Penance in sackcloth. By this sack- 
 cloth and ashes added here and in other places 
 we see evidently that Penance is not only leav- 
 ing of former sins, and change or amendment 
 of life past, no, nor bare sorrowfulness or re- 
 counting of our offences already committed, 
 but requireth punishment, and chastisement of 
 our persons by these and such other means, as 
 the Scripture does elsewhere set forth: and 
 therefore concerning the word also, it is rather 
 to be called Penance, as in our translation, than, 
 as the Adversaries of purpose avoiding the 
 word, Repentance or amendment of life ; and 
 that according to the very usual signification of 
 the Greek word in the most ancient Ecclesias- 
 tical Greek writers, who for Paenilentes, which 
 in the Primitive Church did public penance, 
 say, OL cv /xeravoia ovTcg, that is, Men that are 
 doing penance. And concerning that part of 
 
 Chapter 11. 
 penance which is Confession, the Ecclesiasti 
 cal history calleth it by the same Greek word, 
 and the penitents coming to confession, toi j 
 jjicravoowTag. Sozom. libi I.e. 16, Socrat. lib. 5 
 c. 19. 
 
 ver. 25. Little ones. These little ones do not 
 signify here only the unlearned, as though 
 Coblers, and Weavers, and woinen and girls 
 had this revelation, anrl therefore do under- 
 stand all Scriptures, and are able to expound 
 them : but here are signified the humble, 
 whether they be learned or imlearned ; as 
 when he saith, Ihdess you become as little ojhs 
 you shall not enter into the kingdom of heavtn. 
 And so also the greatest Doctors, who as they 
 were most learned, so most humbled them- 
 selves to the judgment of the Catholic Church, 
 are these little ones : and Heretics who 
 although imlearned, yet vaunt their knowledge 
 and their spirit of understanding above all an- 
 cient Fathers and the whole Church, cannot be 
 of these little and humble ones. 
 
 ver. 30. Yoke svxet. What is this light bur- 
 den and sweet yoke, but his Commandments, 
 of which John saith, 1 Epi. 5, His coinmand- 
 ments are not heavy ? clean contrary to the ad- 
 versaries, that say, they are impossible to be 
 kept. 
 
42 
 
 S. MATTHEW. 
 
 that they might accuse him. 1 1 But he said to them, what man shall there be of you, that 
 
 shall have one sheep : and if the same fall into a ditch on the Sabbath, will he not take hol'd 
 luid lilt it up ; V2, How much hetter is a man more than a shtej) ? therefore it is lawtul on the 
 babbath to do a good deed. 13 Then he saiih to the man, Stretch tbrth thy hand : and Jie 
 stretched it Ibrtli, and it was restored to health even as the other. 14 And the rharisees going 
 lorth, made a consultation against him, how the)' might destroy him. 15 But Jesus knowing it, 
 retired from thence : and many followed him, and he cured them all. IG And he charged them 
 that they should not disclose him. 17 That it might be fulfilled which was spoken by Isaias the 
 Frophet, saying, 18 Behold my servant uhum I have chosen, my beloved in whom my soul hath well 
 liked. I will put my spirit upon him, and judgment to the Gentiles shall he show, li) He shall not 
 
 contend, nor cry out, neitlier shall any man hear in the streets his voice. 20 The reed bruised he shall 
 
 II not cctingi/ish : till he cast forth jud, 
 his name, the Gentiles shall hope. 22 Then was offered to him one possessed with a devil, blind 
 
 not break, and smoking Jla.i he shall not extingiiisli : till he cast forth judgment unto victory. 2 \And in 
 
 hull hope, i ' 
 and dumb : and he cured liim, so that he spake and saw. 23 And all the nmltitudes were 
 
 amazed, and said, whether this be the Son of David? 24 But the Pharisees hearing it, said, 
 This fellow casteth not out devils but in Beelzebub the Prince of the devils. 23 And Jesus 
 knowing their cogitations, said to them : Every kingdom divided against itself, shall be made 
 desolate: and every city or house divided against itself, shall not stand. 26 And if Satan cast 
 out Satan, he is divided against himself: how then shall his kingdom stand ? 27 And if 1 in 
 Beelzebub cast out devils : your children in whoin do they cast out ? I'herefore they sliall bo 
 your judges : 28 But if I in the Spirit of God do cast out devils, then is the kingdom of God 
 come upon you. 29 Or how can a man enter into the house of the strong, and rifle his vessel, 
 unless he first bind the strong ? and then he will rifle his house. 30 He that is not with me, 
 is against me : and he that gathereth not with me, scattereth. 31 Therefore I say to you, 
 every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be 
 forgiven. 32 And whosoever shall speak a word against the Son of Man, it shall be forgiven 
 him : but he that shall speak against the Holy Ghost, it shall not be forgiven hiin, neither iti this 
 world, nor in the world to come. 33 Either make the tree good, and his fruit good : or make 
 the tree evil, and his fruit evil. For of the fruit the tree is known. 34 You viper's broods, 
 
 Annotatio.xs. 
 
 ver. 24. In Beelzebub. The like blasphemy 
 against the Holy Ghost is, to attribute the mi- 
 racles done by saints, either dead or alive, to 
 the devil. 
 
 ver. 30. Not with rne. They that are indiffe- 
 rent to all religions, commonly and fitly called 
 Neuters, joining themselves to neither part, let 
 them mark these words well, and they shall 
 see, that Christ accounted all them to be against 
 him and his Church, that are not plauily and 
 flatly with him and it. 
 
 ver. 30. Gathereth not with me. He speaketh 
 not only of his own person, but of all to whom 
 he hath committed the government of his 
 Church, and specially of the chief pastors suc- 
 ceeding Peter in the government of the whole. 
 As Hierome writing to Damasus,Pope of Rome, 
 applieth these words unto him, saying of all 
 Ileretics. He that gathereth not with thee, scat- 
 tereth : that is to say, He that is not with Christ, is 
 with Antichrist. 
 
 ver. 31. The blasphemy of the Spirit, lie mean- 
 eth not that there is any sin so great, which God 
 will not forgive, or whereof a man may not re- 
 pent in this life, as some Heretics at this day 
 affirm : but that some heinous sins, as namely 
 this blasphemy of the Jews against the evident 
 works of tlie Holy Ghost, and likewise Arch- 
 heretics, who wilfully resist the known truth 
 and works of the Holy Ghost in God's Church, 
 are hardly forgiven, and seldom have such 
 men grace to repent. Otherwise among all 
 the sins against the Holy Ghost, which are 
 commonly reckoned six, one only shall never 
 be forgiven, that is, dying without repentance 
 wilfully, called Final itiipenitence. Which 
 sin he corarnitteth that dieth with contempt of 
 the Sacrament of Penance, obstinately refusing I 
 
 Chapter 12. 
 absolution, by the Church's ministry : as Au- 
 gustine plainly declareth by these words. 
 Whosoever he he that InUeveth not man^s sins to 
 be remitted in God's Church, and therefore de- 
 spiseth the bountifulness of God. in so mighty a 
 work, if he in that obstinate mind continue till /us 
 life's end, he is guilty of si?i against the Holy 
 Ghost, in which Holy Ghost Christ remittelh 
 sins. Enchir.83. Ep. 50, in fine. 
 
 ver. 32. Son of Man. The Jews in their 
 words sinned against the Son of Man, when 
 they reprehended those things which he did as 
 a man, to wit, calling him a glutton, a great 
 drinker of wine, a friend of the Publicans, and 
 taking offence because he kept company with 
 sinners, broke the Sabbath, and such like : and 
 this sin might more easily be forgiven them, 
 because theyjudgcd of him as they would have 
 done of any other man : but they smned and 
 blasphemed against the Ilnly Ghost, called 
 here the finger of God whereby he wrought 
 miracles, when of malice they attributed the 
 evident works of God, in casting out devils, to 
 the devil himself: and this sin shall not be re- 
 mitted, because it shall hardly be remitted, as 
 we sec by the plague of their posterity until 
 this day. 
 
 ver. 32. Nor in the world to come. Augustine 
 and other holy Doctors gather hereupon, that 
 some sins may be remitted in the next life, 
 and consequently prove Purgatory thereby. 
 De civit. Dei, lib. 21. c. 13. D. Greg. Dial. lil. 
 4. c. 39. 
 
 ver. 33. Make the tree good. It is a man's own 
 free will and election, to be a good tree or an 
 ill tree : to brin" forth good fruits or bad. 
 Augustine upon this place, lib. 2. c. 4. de acUs 
 cum Felic. Manichao. 
 
S. MATTHEW. 
 
 43 
 
 how can you speak good things, whereas you are evil ? for of the abundance of the heart the 
 mouth speaketh. 83 A good man out of a good treasure bringeth forth good things : and an 
 evil man out of an evil treasure bringeth forth evil things. 36 But I say unto you, that every 
 idle word that men shall speak, they shall render an account for it in the day of judgment. 
 37 For of thy words thou shalt bejustified, and of thy words thou shalt be condemned. 38 
 Then answered him certain of the bcribes and Pharisees, saying, Master, we would see a sign 
 from thee. 39 Who answered, and said to them, The wicked and adulterous generation 
 seeketh a sign : and a sign shall not be given it, but the sign of Jonas the Prophet. 40 For as 
 Jonas was in the Whale's belly three days and three nights : so shall the Son of Man be in the 
 heart of the earth three days and three nights. 41 The men of Ninive shall rise m the judg- 
 ment with this generation, and shall condemn it : because they did penance at the preaching 
 of Jonas. And behold more than Jonas here. 42 The Queen of the South shall rise in tlie 
 judgment with this generation, and shall condemn it : because she came from the ends of the 
 earth to hear the wisdom of Solomon, and behold more than Solomon here. 43 And when an 
 tmclean spirit shall go out of a man, he walketh through dry places, seeking rest, and findeth 
 not. 44 Then he saith, I will return into my house whence I came out, And coming he findetli 
 it vacant, swept with besoms, and trimmed. 45 Then goeth he, and taketh with him seven 
 other spirits more wicked than himself, and they enter in and dwell there : and the last of that 
 man be made worse than the first. So shall it be also to this wicked generation. 46 As he 
 was yet speaking to the multitudes, behold his mother and his brethren stood withoiU, seeking 
 to speak to him. 47 And one said unto him. Behold thy mother and thy brethren stand with- 
 out, seeking thee. 48 But he answering him that told him, said. Who is my mother, and who 
 are my brethren ? 49 And stretching forth his hand upon his disciples, he said. Behold my 
 mother and my brethren. 50 For whosoever shall do the will of my Father, that is m heaven : 
 he is my brother, and sister, and mother. 
 
 CHAPTER XIII. 
 Speaking in parables, as the Scripture foretold of him, and as meet was for the reprobate Jews : he shotveth 
 Inj the parahle of the Sower, that in the labours of the Church, three parts of four do perish through 
 the fault of the hearers. 24 And yet by the parable of good seed and cockle, as also of the Net, that 
 his servants must not for all that, never while the world lasteth, make any schism or separation. 31 
 And by parables of the little mustard seed and leaven, thai notwithstanding the three parts perishing, 
 and over-sowing of cockles, yet that fourth part of the good seed shall spread over all the world. 44 
 And withal, what a treasure and pearl it is. 53 After all which yet his own country ivill not 
 honour him. 
 
 1 The same day Jesus going out of the house sat by the Sea side. 2 And great multitudes 
 were gathered together unto lum, insomuch that he went up into a boat and sat : and all the 
 multitude stood in the shore, 3 And he spake to them many things in parables, saying. Be- 
 hold the sower went forth to sow. 4 And whilst he soweth, some fell, by the way side, and 
 the fowls of the air did come and eat it. 5 Other some also fell upon rocky places, where 
 they had not much earth : and they shot up incontinent, because they had not deepness of earth, 
 fi And after the sun was up they parched : and because they had not root, they withered. 
 7 And other fell among thorns: and the thorns grew and choked them. 8 And other some 
 fell upon good ground : and they yielded fruit, the one a hundred fold, the other threescore, 
 and another thirty. 9 He that hath ears to hear, let him hear. 10 And his Disciples came and 
 said to him. Why speakest thou to them in parables ? 11 Who answered and said unto them, 
 Because to you it is given to know the mysteries of the kingdom of heaven : but to them it is 
 not given. 12 For he that hath, to him shall be given, and he shall abound : but he that hath 
 not, from him shall be taken away that also which he hath. 13 Therefore in parables I speak 
 to them : because seeing they see not, and hearing they hear not, neither do they understand : 
 
 Annotations. CitAPTER 12. 
 
 ver. 36. Idle word. If of every idle word we 
 must make account before God: in judgment, 
 and yet shall not for every such word be damn- 
 ed everlastingly : then there must needs be 
 some temporal punishment in the next life. 
 
 ver. 48. Who is my mother. The dutiful af- 
 fection toward our parents and kinsfolk is not 
 
 Annotations. 
 ver. 8. One a hundred. This difference of 
 fruits is the difference of merits in this life, 
 and rewards for them in the next life, accord- 
 ing to the diversities of states, or other differ- 
 ences. Of states, as that the himdred fold 
 agreeth to Virgins professed, threescore fold 
 to religious widows, thirty fold to the married, 
 Aug. lib. de Virginit. c. 44. and seq. which truth 
 the old heretic Jovinian denied, as ours do at 
 
 blamed, but the inordinate love of them, to the 
 hinderance of our service and duty toward 
 God. Upon this place some old Heretics de- 
 nied Christ to have any mother. Aug. lib. de 
 Fid. and Syinh. cap. 4. Neither ever was there 
 any heresy so absurd, but it would seem to 
 have Scripture for it. 
 
 Chapter 13. 
 this day, affirming that there is no difference 
 of merits or rewards. Hiero. lib. 2. adv. Jovin. 
 Ambros. ep. 82. Aug. hcer. 82. 
 
 ver. 11. To you, is given. To the Apostles 
 and such as have the guiding and teaching of 
 others, deeper knowledge of God's word and 
 mysteries is {riven, than to the common people. 
 As also to Christians generally, that which 
 was not given to the obstinate Jews 
 
44 
 
 S. MATTHEW. 
 
 14 And the prophecy of Isaias is fulfilled in them, -whicli saitli, With hearing shall you hear, and 
 yon shall not luiflirsluinl : and seein<!, shall yon sa; anil yinc shall not see. 15 For the heart of this 
 people is u-a.ird ^n-oss, and with thiir ears thii/ havi- hiavily heard, and their eyes tlity have shttt : lest 
 at anil time they may see with their eyes, and hear vilh their ears, and understand with their heart, and 
 be converted, and 1 may heal them. 16 But blessed arc your eyes because they do sec, and your 
 ears because they do' hear. For amen, I say to you, that many Prophets and just men have 
 desired to see the lhini,rs that you sec, and have not seen them : and to hear the things 
 that you hear, and have not heard them. 18 Hear you therefore the parable of the sower. 
 19 Every one that heareth ilie word of the kingdom and understandeth not, there conietli the 
 wicked one, and catchelli away that which is sown in his heart : this is he that was sown by 
 the way side. 20 And he that was sown upon rocky places : this is he thatheaieth the vvord, 
 and incontinent receivetli it with joy. 21 Yet hath he not root in himself, but is for a time : 
 and when there falleth tribulation and persecution for the word, he is by and by scandalized 
 22 And he that was sown anionic thorns, this is he that heareth the word, and the care- 
 fulness of this world and the dcceitfuiness of riches chokcth up the word, and he bocometh 
 fruitless. 23 But he that was sown upon good ground : this is he that heareth the word, 
 and understandeth, and bruigeth fruit, and yieldeth some a hundred-l'old. and other three-score, 
 and another thirty. 24 Another parable he proposed to them, saying. The kingdom of heaven 
 is resembled to a man that sowed good seed in his field. 25 But when men were asleep, his 
 enemy came and oversowed cockle among the wheat, and went his way. 26 And when the 
 blade was ^hot up, and liad brought forth fruit, then appeared also the cockle. 27 And the 
 servants of the good man of the house coming said to him, Sir, didst thou not sow good seed 
 in tlie field ? whence then hath it cockle ? 28 And he said to them, the enemy man hath 
 done this. And the servants said to him. Wilt thou we go and gather it up ? 29 And he said. 
 No : lest perhaps gathering up the cockle, you may root up the wheat also together with it. 
 
 30 Suffer both to grow until the harvest, and in the time of harvest I will say to the reapers, 
 Gather up first the cockle, and bind it in bundles to burn, but the wheat gather yc into my barn. 
 
 31 Another parable he proposed unto them, saying. The kingdom of heaven is like to a 
 mustard seed, which a man took and sowed in his field. 32 Which is the least surely of all 
 seeds : but when it is grown, it is greater than all herbs, and is made a tree, so that the fowl's 
 of the air come, and dwell in the oranches thereof. 33 Another parable he spake to them. 
 The kingdom of heaven is like to leaven, which a M-oman took and hid in three measures of 
 meal, until the whole was leavened. 34 All these things .Tesus spake in parables to the multi- 
 tudes, and without parables he did not speak to them : 35 That it might be fulfilled which 
 was spoken liy the Prophet saying, I will open my mouth in parables, I will utter things hidden 
 from the foundation of the world. 36 Then having dismissed the multitudes, he came into the 
 house, and his Disciples came imto him, saying. Expound us the parable of the cockle of tiie 
 field. 37 Who made answer and said to them. He that soweth the good seed is the Son of 
 Man. 38 And the field, is the world. And the good seed : these are the children of the king- 
 dom. And the cockle : are the children of the wicked one. 39 And the enemy that sowed 
 them, is the devil. But the harvest, is the end of the world. _ And the reapers, are the Angels. 
 40 Even as cockle tlierefore is gathered up, and burned with fire : so shall it be in the end 
 of the world. 41 The Son of Man shall send his Angels, and they shall gather out of his 
 kingdom all scandals ; and them that work iniquity : 42 And shall cast them into the furnace 
 
 Annotations. 
 
 ver. 15. They liimc shut. In saying that they 
 shut their own "eyes, which Paul also repeateth 
 Art. 28. he tcacheth us tlie true understanding, 
 of all other places, where it might seem by tlie 
 bare words that God is the very author and 
 worker of this induration, and blindness and of 
 other sins: which was an old condemned blas- 
 phemy, and is now the heresy of Calvin : 
 whereas our Saviour he re tcacheth us, that they 
 shut their own eyes, and are the cause of their 
 own sin and damnation, God not doing but per- 
 mitting it, and sufi'ering them to fall further be- 
 cause of their tbrmcr sins, as Paul declareth 
 of the reprobate Gentiles. No. 1. 
 
 ver. 25. Oversowed. First by Christ and liis 
 Apostles was planted the trutli, and falsehood 
 came afterward, and was oversown by the 
 enemy the devil, and not by Christ, wdio is not 
 the author of evil. Tertul. de prascripl. 
 
 ver. 29. Lest you pluck np aho. The goi^d 
 must tolerate the evil. vvlu;n it is so strong that 
 it cannot be redressed without danger and dis- 
 turbance of the whole Church, and coimnit the 
 
 Chapter 13. 
 matter to God's judgment in the latter day. 
 Otherwise where ill men, be they Heretics or 
 other malefactors, may be punished or sup- 
 pressed without distur!)ancc and hazard of tlie 
 good, they may and ought by public authority 
 either spiritual or temporal to be chastised or 
 executed. 
 
 ver. 30. Suffer both to grow. The good and 
 bad, we see here, are mingled together in the 
 Church, which malicth against certain Heretics 
 and Schismatics, which severed themselves 
 of old from the rest of the whol,> world, un- 
 der jjrptence that themselves only were pure, 
 and all other both Priests and people sinners : 
 and against sorne heretics of this time also, 
 wliich say that evil men are not of or in the 
 Church. 
 
 ver. 32. The least of all seed.i. The Church of 
 Christ had a small beginning, but afterward be- 
 come the most glorious and known common- 
 weailh in earth : the greatest powers and the 
 niost wise of the world putting themselves 
 ' into the same. 
 
S. MATTHEW. 
 
 45 
 
 of fire, There shall be weeping and gnashing of teeth. 43 Then shall the just shine as the sun, 
 in the kingdom of their Father. He that hath ears to hear, let him hear. 44 The kingdom of 
 heaven is like a treasure hidden in a field, which a man having found, did hide it, and for joy 
 thereof goeth and selleth all that he hath, and buyeth that field. 45 Again the kingdom of 
 heaven is like to a merchantman, seeking good pearls. 46 And having foimd one precious 
 pearl he went his way, and sold all that he had, and bought it. 47 Agam the kingdom of 
 heaven is like to a net cast into the sea, and gathering together of all kind of fishes. 48 Which, 
 when it was filled, drawing it forth, and sitting by the shore, they chose out the good into ves- 
 sels, but the bad they did cast out. 49 So shall it be in the consummation of the world. The 
 Angels shall go lorth, and shall separate the evil from among the just, 50 And shall cast them 
 into the furnace of fire. There shall be weeping and gnashing of teeth. 51 Have ye under- 
 stood all these things ? They say to him, Yea. 52 He said unto them. Therefore every 
 Scribe instructed in the kingdom of heaven, is like to a man that is a householder, which 
 bringeth forth out of his treasure new things and old. 53 And it came to pass : when Jesus 
 had endea these parables, he passed from thence. 54 And coming into his own comitry, he 
 taught them in their synagogues, so that they marvelled, and said. How came this fello\\ by 
 his wisdom and virtues? 55 Is not this the Carpenter's son? Is not his mother called Mary, 
 and his brethren, James, and Joseph, and Simon, and Jude. 56 And his sisters, are they not 
 all with us? whence therefore hath he all these things ? 57 And they were scandalized in 
 him. But Jesus said to them. There is not a Prophet without honour but in his on\ti country, 
 and in his own house. 58 And he wrought not many miracles there because of their 
 incredulity. 
 
 CHAPTER XIV. 
 Hearing the unworthy decollation of John Baptist by Herod, 13 he hetaketh him to his usual solitari- 
 ness III the desert, and there feedeth five thousand with five loaves. 23 And then after the night spent in 
 the mountain in prayer, he walketh upon the sea signifying the vnde world, 28 yea and Peter also : 
 whereupon th( y adore him as the son of God. 35 And with the very touch of his garment's hem he 
 healeth innumcruhle. 
 
 1 At that time Herod the Tetrarch heard the fame of Jesus : 2 And said to his servants, 
 This is John the Baptist: he is risen from the dead, and therefore virtues work inhim. 3 For 
 Herod apprehended John, and bound him, and put him into prison, because of Herodias, his 
 brother's wife. 4 For John said unto him, It is not lawful for thee to have her. 5 And willirg 
 to put him to death, he feared the people : because thev esteemed him as a Prophet. 6 Bit 
 on Herod's birth day, the daughter of Herodias danced before them : and pleased Herod. 
 7 Whereupon he promised with an oath, to give her wh;itsoever she would ask of him 8 But 
 she being instructed before of her mother, saith, Give n\e here in a dish the head of John the 
 Baptist. 9 And the king was stricken sad: yet because of his oath, and for them that sat with 
 him at table, he commanded it to be given. 10 And he sent, and beheaded John in the prison. 
 
 Annotations. 
 ver. 55. Carpenter's Son. Hereupon Julian 
 the Apostate and his flatterer Libanius took 
 their scofl' against our ?aviour, saying, at his 
 going agamst the Persians, to the Christians, 
 what doth the Carpenter's son now? and threat- 
 ening that after his return the Carpenter's son 
 should not be able to save them from his fury: 
 where vmto a godly man answered by the spirit 
 of prophecy. He whom Julian calleth the Carpen- 
 
 Annotations. 
 
 ver. 1. Because of Herodias. It is too or- 
 dinary in princes to put them to death that 
 freely tell them such faults, women, whom 
 they fancy, specially inciting them to such mis- 
 chief. 
 
 ver. 2. Buried it. An example of duty toward 
 the dead bodies of the faithful, wherein see the 
 difference of Catholic Christian men, and of all 
 infidels, be they Pagans, Apostates, or Here- 
 tics. For whereas the Christians had laid the 
 body of this blessed Prophet and Martyr in 
 Samaria with the relics of Elias and Abdias, 
 by virtue whereof wonderful miracles were 
 wrought in that place : in Julian the Apostate's 
 time, when men might do all mischief freely 
 against Christian religion, the Pagans opened 
 the tomb of John Baptist, burnt his bones, 
 scattered the ashes about the fields, but certain 
 
 Chapter 13. 
 ter's son, is making a wooden coffin for himagainst 
 his death. And indeed not long after there came 
 news that in that battle he died miserably. Sozo. 
 m. 6. c. 2. Theod. lib. 3. c. 18. The very like scoff 
 use Heretics that call the body of Christ in the 
 Sacrament, baker's bread. It seemeth indeed 
 to the senses to be so, as Christ seemed to be 
 Joseph's natural Son, but faith telleth us the 
 contrary as well in the one as in the other. 
 
 Chapter 14. 
 religious Monks coming thither a pilgrimage 
 at the same time, adventured their fife, and 
 saved as much of the holy relics as they could, 
 and brought them to their Abbot Philip, a man 
 of God : who esteeming them too great a trea- 
 sure for him and his, to keep for their private 
 devotion, sent them to Athanasius of Alexan- 
 dria, and he with all reverence layed them in 
 such a place as it were by the spirit of prophe- 
 cy where afterward by occasion of them was 
 built a goodly chapel, Theod. lib. 2. c. 6. Ruff, 
 lib. 2. c. 28, 27. Mark here that the heretics of 
 our time do as those Pagans, to the bodies and 
 relics of all blessed Saints that they can de- 
 stroy : and Catholics, contrariwise have the 
 religious devotion of those old Christians, as 
 appeareth by the honour done now to his head 
 at Amiens m France. 
 
46 
 
 S. MATTHEW. 
 
 11 And his head was brought in a dish : and it was given to the damsel, and she brought it to 
 her mother. J2 And his disciples came and took the body, and buried it : and came and told 
 Jesus. 13 Which when Jesus had heard, he retired from thence by boat, into a desert place 
 apart, and the multitudes having heard of it, followed him on foot out of the Cities. 14 And 
 he coming forth, saw a great multitude, and pitied them, and cured their diseased. 13 And 
 when it was evening, his disciples came unto him, saying. It is a desert place, and the hour is 
 now past : dismiss the multitudes, that going into the towns, they may buy themselves victuals. 
 16 But Jesus said to them. They have no need to go: give ye them to eat. 17 They 
 answered him, We have not here, but five loaves, and two fishes. 18 Who said to them, 
 bring them hither to me. I'J And when he had commanded the multitude to sit down upon 
 the grass, he took the five loaves and the two fishes, and looking up unto heaven, he blessed and 
 brake, and gave the loaves to his Disciples, and the Disciples to the multitudes. 20 And 
 they did all eat, and had their fill. And they took the leavings, twelve full baskets of the 
 fragments. 21 And the number of them that did cat, was five thousand men, beside women 
 an(r children. 22 And forthwith Jesus commanded his Disciples to go up into the boat, and 
 to go before him over the water, till he dismissed the multitudes. 23 And having dismissed 
 the multitude, he ascended into a mountain alone to pray. And when it was evening, he was 
 there alone. 24 But the boatinthe midst of the sea was tossed with waves, for the wind was 
 contrary. 23 And in the fourth watch oithe night, he came unto them walking upon the sea. 
 26 And seeing him upon the sea walking, they were troubled, saying, That it is a ghost, and 
 for fear they cried out. 27 And immediately Jesus spake unto them, saying. Have confi- 
 dence ; it is I, fear ye not. 23 And Peter making answer, said. Lord if it be thou, bid me 
 come to thee upon the waters. 29 And he said. Come. And Peter descending out of the 
 boat, walked upon the water to come to Jesus. 30 But seeing the wind rough he was afraid: 
 and when he began to be drowned, he cried out, saying, Lord save me. 31 And incontinent 
 Jesus stretching forth his hand took hold of him, and said mito him O, thou of little faith, why 
 didst thou doubt? 32 And when they were gone up into the boat, the wind ceased. 33 And 
 they that were in the boat, came ana adored him, saying. Indeed thou art the son of God. 
 34 And having passed the water, tliey came into the country of Genesar. 35 And when the 
 men of that place understood of him, they sent into all that country, and brought unto him all 
 that were ill at ease: 36 And they besought him that they might touch but tne hem of his 
 garment, and whosoever did touch, were made whole. 
 
 CHAPTER XV. 
 The Pharisees of Jenisnlem coming so far to carp him, he rhdrarlh irith a frnrlitimi mnlrary to God's 
 commandment. 10 And to the people he yiildelh the nasoii of that which the;/ reproved : 15 And 
 again to his disciples, showing the ground of the Pharisriicnl Hashing, to ivil, that vteats olhemise 
 defile the soul to he false. 21 Theyi he goelh aside to hide himself among the Gentiles : where, in a 
 wcrman he findeth such faith, that he is fain, lest the Gentiles should before the time extort the vrhole 
 bread, as she had a < run'ib, to return to the Jews, 34 where all, contrary to those Pharisees, the common 
 people seek wonder fidli/ unto him. And he after he hath cured their diseased, feedeth four thousand 
 of them with seven loaves. 
 
 I Then came to him from .Jerusalem, Scribes and Pharisees, saymg, 2 Why do thy Disci- 
 ples transgress the tradition of the ancients? For they wash not tneir hands when they eat 
 bread. 3 But he answering said to them : why do you also transgress the commandment 
 of God for your tradition? t'or God said, 4 Honour father and mother, and he that shall curse 
 
 Annotatio.ns. 
 
 ver. 13. Retired. Christ much esteemed 
 John, and withdrew himself aside, to give ex- 
 ample of moderate mourning for the departed, 
 ancl to show too, horror of that execrable mur- 
 der: as in the primitive Church many good 
 men seeing the miserable state of the world in 
 the time of persecution, and the sins that 
 abounded withal : took occasion to forsake 
 those tumults, and to give themselves to con- 
 templation : and for that purpose retired into 
 the deserts of Egypt, and elsewhere, to do pe- 
 nance for their own sins and the sins of the 
 world, whereupon partly rose that infinite num- 
 ber of Monks and Hermits, of whom the Fa- 
 thers and Ecclesiastical histories make men- 
 tion. Hier. to. 2. in vit. Pauli. Erem. Zozo. lib. 1. 
 cap. 12, 13. 
 
 ver. 19. The Disciples to the multitudes. A 
 fiijure of the ministry of the Apostles, who as 
 they here had the distribution and ordering of 
 these miraculous loaves, so had they also to 
 bestow and dispense all the food of our souls 
 
 Chapter 14. 
 in ministering of the Word and Sacraments, 
 neither may lavmen challenge the same. 
 
 ver. 26. Walking. When not only Christ, but 
 by his power Peter also, walketh upon the wa- 
 ters, it is evident that ho can dispose of his owti 
 body above nature, and contrary to the natural 
 conditions thereof, as to go through a door, 
 Jno. 20. to be in the com])ass of a little bread, 
 Epiphan. in Anchorato. 
 
 ver. 29. Walked. Peter, saith Bernard, walk- 
 ins: upon the waters, as Christ did, declared 
 himself the only Vicar of Christ, which should 
 be ruler not over one people, but over all. For 
 many waters, are many peoples. Bernard lib. 2. 
 de confid. c. 8. See the place, how he deduceth 
 from t'eter the like authority and jurisdiction 
 to his successor the Bishop of Rome. 
 
 ver. 31. Jesu.s stretching. Notwithstanding 
 the infirmities f)f them that povern the Church, 
 yet Christ sustaineth them, and holdeth them 
 up, yea and by them, whatsoever they are, he 
 upholdeth and preserveth his Church. 
 
S. MATTHEW. 
 
 47 
 
 father or mother, dying let hm die. 5 But you say, Whosoever shall say to father or mother, 
 The gift whatsoever proceedeth from me, shall profit thee : 6 And shall not honour his father 
 or his mother; and you have made frustrate the commandment of God tor your own tradition. 
 7 Hypocrites, well hathlsaias prophesied of you, saying, 8 Thts people hoiwure'Ji vie with their 
 lips : but their heart is far from me. 9 And in vain do they worship me, teaching doctrines and 
 commandments of men. 10 And having called together the multitudes unto him, he said to 
 them, Hear ye and understand. 11 Not that which entereth into the mouth, defileth a man -. 
 but that which proceedeth out of the mouth, that defileth a man. 12 Then came his Disciples, 
 and said to him. Dost thou know that the Pharisees, when they heard this word, were scan- 
 dalized? 13 But he answering, said : All planting which my heavenly Father hath not planted, 
 snail be rooted up. 14 Let them alone : blind they are, guides of the blind. And if the blind 
 be guide to the blind, both fall into the ditch. 15 And Peter answering, said to him, Expound 
 us this parable. 16 But he said, Are you also as yet without understanding ? 17 Do you not 
 imderstand, that all that entereth into the mouth, goeth into the belly, and is cast forth into the 
 pr.i'^T ' 1? But the things that proceed out of the mouth, come forth from the heart, and those 
 things defile a man. 19 For from the heart come forth evil cogitations, murders, adulteries, 
 fornications, thefts, false testimonies, blasphemies. 20 These are the things that defile a man, 
 to eat with unwashed hands, doth not defile a man. 21 And Jesus went forth from thence 
 
 Annotations 
 ver. 8. With their lips. This is to be under- 
 stood properly of such as have ever God in 
 their mouth, the word of our Lord, the Scrip- 
 tures, the Gospel, but in their heart and all 
 their life be indeed godless. It may be applied 
 also to such as say their prayers without atten- 
 tion or elevation of mind to God, whether he 
 understand the prayers or no that saith them. 
 For many a poor Christian man that under- 
 standeth not the words he speaketh, hath his 
 heart nearer heaven,more fervour and devotion, 
 more edification to himself, more profit in 
 spirit, as the Apostle speaketh, and less dis- 
 tractions, than not only all Heretics which 
 have no true feeling of such things, but than 
 many learned Catholics. And therefore it is 
 not to be understood of praying in unknown 
 tonpiies, as Heretics sometime expound it, far 
 wide j'rom the circumstance of the place and 
 Christ's intention, speaking of the hypocritical 
 Jews. 
 
 ver. 9. Commandments of men. Such only 
 are here called traditions, doctrines, or com- 
 mandments of men, which be either repug- 
 nant to God's laws, as this of defrauding their 
 parents under pretence of religion : or which 
 at least be frivolous, unprofitable, and imper- 
 tinent to piety or true worship, as that other 
 sort of so often \vashin^ hands and vessels, 
 without regard of inward purity of heart and 
 mind. Let no man therefore be abused with 
 the Protestants' perverse application of this 
 place against the holy laws, canons, and pre- 
 cepts ot the Church and our spiritual Govern- 
 ors, concerning fasts festivities, and other 
 rules of disciphne, and due order in life and in 
 the ser^'ice of God. For such are not repugnant 
 but consonant to God's word and all piety : and 
 our Lord is truly honoured, worshipped, and 
 served, both by the making and also by the ob- 
 serving of them. S. Paul gave commandments 
 both bv his Epistles and byword of mouth, even 
 in such matters wherein Christ had prescribed 
 nothing at all, and he charged the faithful to 
 observe the same. The Apostles and Priests 
 at .lerusalem made laws, and the Christians 
 were bound to obey th«m. The keeping of 
 Sunday, instead of the Sabbath, is the tradition 
 of the Apostles, and dare the Heretics deny 
 
 Chapter 15. 
 the due observation thereof to be an acceptable 
 worship of God? They prescribed the feasts 
 of Easter, and Whitsuntide and other solemni- 
 ties of Christ and his Saints, which the Pro- 
 testants themselves observe. They appointed 
 the Lent and Imber fasts and other, as well to 
 chastise the concupiscence of man, as to serve^ 
 and please God thereby, as is plain in the fast- 
 ing of Anna, Tobias, Judith, Esther, who serv- 
 ed and pleased God thereby. Therefore nei- 
 ther these nor other such Apostolic Ordinances 
 nor any precepts of the holy Church of our 
 lawful Pastors are imphed in these Pharisaical 
 traditions here reprehended, nor to be counted 
 or called the doctrines or commandments of 
 men, because they are not made by mere hu- 
 man power, but by Christ's warrant and au- 
 thority, and by such as he hath placed to rule 
 his Church, of whom he saith, He that heareth 
 you heareth me : he that despiseth you, despiseth 
 me. I'hey are made by the Holy Ghost, join- 
 ing with our Pastors in the regiment ot the 
 faithfiil ; they are made by our mother the 
 Church, which whosoever obeyeth not, we are 
 warned to take him as a Heathen. But on 
 the other side, all laws, doctrines, service, and 
 injunctions of Heretics, howsoever pretended 
 to be consonant to the Scriptures, be command- 
 ments of men : because both the things by them 
 prescribed are impious, and the authors have 
 neither sending nor commission from God. 
 
 ver. 11. No! that which entereth. The Catho- 
 lics do not abstain from certain meats, for that 
 they esteem any meat unclean, either by crea- 
 tion or by Judaical observation : but they ab- 
 stain for chastisement of their concupiscences. 
 ^7/^. lib. de mor. Ec. Oath. c. 33. 
 
 ver. 18. Defile a man. It is sin only which 
 properly defileth man, and meats of themself 
 or of their own nature do not defile : but so far 
 as by accident they make a man to sin, as the 
 disobedience of God's commandment or of our 
 Superiors, who forbid some meats for certain 
 times and causes, is a sin-. As the apple which 
 our first parents did eat of, though of itself it 
 did not defile them, yet being eaten against the 
 precept, it did defile. So neither flesh nor fi.sh 
 of itself doth defile, but the breach of the 
 Church's precept defileth. 
 
48 
 
 S. MATTHEW. 
 
 and retired into the quarters of Tyre and Sidon. 22 And behold a woman of Canaan came 
 forth out of those coai^ts. and cryini^ out, said to him, Have mercy upon nie, O Lord the Son 
 of David : my daughter is sore vexed of a devil. 23 Who answered her not a word. And 
 his Disciples came and besought him saying, Di-smiss her: because she crieth out after us ; 
 
 24 And he answering said : I was not sent but to the sheep that are lost of the house of Israel. 
 
 25 But she came and adored him, saying. Lord, help me. 26 Who answering said ; It is not 
 good to take the bread of the children, and to cast it to the dogs. 27 Hut she said^ea Lord •: 
 tor the whelps also eat of the crumbs that full from the table of their masters. 28 Then Jesus 
 answering said to her, O woman great is thy faith : be it done to thee as thou wilt : and her 
 daughter was made whole from that hour. 29 And when Jesus was passed from thence, he 
 came beside the sea of Galilee : and ascending into the mountain, sat there. 30 And there 
 came to him great multitudes, havin" with them dumb persons, blind, lame, feeble, and many 
 others : and they cast them down at his feet, and he cured them : 31 So that the multitudea 
 marvelled seeing the dumb speak, the lame walk, the blind see : .-^nd they magnified the God 
 of Israel. 32 And Jesus called to'^ciher his disciples, and said : I pity the multitude : because 
 three days now they continue with ine, and have not whatto eat : and dismiss them fasting I 
 will not, lest they taint in the way. 33 And the Disciples say unto him : whence then may 
 we get so many loaves in the desert as to fill so great a multitude ? 31 And Jesus said to 
 them, how many loaves have you? but they said. Seven, and a few little fishes : 35 And he 
 commanded the multitude to sit down upon the ground. 36 And taking the seven loaves and 
 the fishes, and givin» thanks, he brake, and gave to his Disciples, ana the disciples gave to 
 the people. 37 And they did all eat, and had their fill. And that which was left of the frag- 
 ments they took up, seven baskets full. 38 And there were that did eat, four thousand men, 
 besides children and women. 39 And having dismissed the multitude, he went up into a boat, 
 and came into the coast of Magedan. 
 
 CHAPTER XVI. 
 The ohntinate Pharisees and Sadducees, as though his foresaid miracles were not sufficient to prove 
 him to he Christ, rei/uire to see sonie one from heaven. 5 Whereupon forsaking them, he wameth his 
 disciples to beware tf the leaven of their doctrine : 13 And Peter, the time now approaching for 
 him to fr,, into Jewry to his Pass!(m, for coiiftssin^r him to he Christ, he makelh the Rock of his 
 Chiirch. firing fulness of Ecch siiisfinil poirer arconli/iirli/. 21 And after he so rebuketh him for 
 dissuiiiliiig his L'rofs find Passion, that he also uffirmftk the like suffering in every one to he necessary 
 to salvation. 
 
 1 And there came to him the Pharisees and Sadducees tempting : and they demanded him to 
 show them a sign from heaven. 2 But he answered and said to them, when it is evening, you 
 say. It will be fair weather, for the element is red. 3 And in the morning, This day there 
 will be a tempest, for the element doth glow and lower. The face therefore of the element you 
 have skill to discern : and the signs of the times can you not? 4 The naughty and adulterous 
 generation seeketh for a sign : and there shall not a sign be given it, but the sign of Jonas the 
 Prophet. And he left them and went away. 5 And wnen his disciples were come over the 
 water, they forgot to take bread. 6 Who said to them, Look well and beware of the leaven 
 of the Pharisees and Sadducees. 7 But they thought within themselves, saying. Because we 
 took not bread. 8 And Je.'jus knowing it, said, why do you think within yourselves, O ye of 
 little faith, for that you have not bread ? 9 Do you not yet understand, neither do you remem- 
 ber the five loaves among five thousand men, and how many baskets you took up ? 10 Neither 
 the seven loaves, among four thousand men, and how many baskets you took up .' 11 Why do 
 you not understand, that I said not of bread to you, Beware of the leaven of the Pharisees and 
 Sadducees ? 12 Then they understood that he said not they should beware of the leaven of 
 bread, but of the doctrine of the Pharisees and Sadducees. 13 And Jesus came into the 
 quarters of Cesarea Philippi ; and he asked his disciples, saying, Whom say men that the 
 Son of Man is ? 14 But they said, Some .lohn the Baptist, and omersome Elias, and others 
 Jeremias or one of the Prophets. 15 Jesus saith to them. But whom do you say that I 
 
 Annotations. 
 
 ver. 28. Great is thy faith. It were a strange 
 
 case that Christ should commend in this woman 
 
 a sole faith without good works, that is to say, a 
 
 Annotations. 
 ver. 13. Whom say men. Christ intending 
 here to take order for the founding, regiment, 
 and stability of his Church after his decease, 
 and to name the person to whom he meant to 
 give the general charge thereof, would before 
 by interrogatories draw our, and namely out 
 of that one whom he thought to make the 
 chief, the profession of that high and principal 
 Article, That he was the son of tlic living 
 God. Which being the ground of the Church's 
 
 Chapter. 15. 
 dead faith such as could not work by love, and 
 which .lames doubted not to call the faith not of 
 Christians, butof devils. Aug. de Fid. et Op. c.l6. 
 
 Chapter 16. 
 faith, was a necessary quality and condition in 
 him that was to be made head of the same 
 Church, and the perpetual keeper of the said 
 faith, and all other points thereon depending. 
 
 ver. 14. But they said. When Christ asked 
 the people's opinion of him, the Apostles all 
 indilTerently made answer : but when he de- 
 manded what them^^elves ihought of him, then 
 1^, Peter, the month and head of the whole fel- 
 lowship answered for all. Chrys. ho. 55, in Matt 
 
S. MATTHEW. 
 
 49 
 
 cm? 16 Simon Peter answered and said, Thou art Christ the son of the living God. 17 And 
 Jesus answering, said to him, Blessed art thou Simon Bar- Jona-: because flesh and blood hath 
 not revealed it to thee, but my Father which is in heaven. 18 And I say to thee, Thnt thou art 
 Peter : and upon this Rock will I build my Church, and the gates of hell shall not prevail against it, 
 
 Annotations. 
 
 ver. 17. Blessed art thou. Though some 
 other, as Nathaniel, John 1. 49. seem to have 
 before believed and professed the same thing 
 for which Peter is here counted blessed, yet it 
 may be plainly gathered by this place, and so 
 Hilary and others thinlc, that none before this 
 did further utter of him, than that he was the 
 Hon of God by adoption as other Saints be, 
 though more excellent than other be. For it 
 was of congruity and Christ's special appoint- 
 ment, that he upon whom he intended to foimd 
 his new church, and whose faith he would 
 make infallible, should have the pre-eminence 
 of this first profession of Christ's natural di- 
 vinity, or, that he was by nature the very son 
 of God, a thing so far above the capacity of 
 nature, reason, flesh and blood, and so repug- 
 nant to Peter's sense and sight of Christ's hu- 
 manity, flesh and infirmities, that for the be- 
 lief and public possession thereof he is count- 
 ed blessed, as Abraham was for his faith : and 
 hath great promises for himself and his pos- 
 terity, as the said Patriarch had for him and 
 his seed. According as Basil saith. Because 
 he excelled in faith, he received the building 
 of the Church committed to him. 
 
 ver. 18. And I say to thee. Our Lord recom- 
 penseth Peter for his confession, giving him a 
 great reward, in that upon him he builded his 
 Church, Theophylact upon this place. 
 
 ver. 18. Thou art Peter. Christ, in the first 
 of John V. 42, foretold and appointed that this 
 man then named Simon, should afterward be 
 called Cephas, or Petrus, that is to say, a Roch, 
 not then uttering the cause, but now express- 
 ing the same, as Cyril writeth. " For that upon 
 him as upon a firm rock his Church should be 
 builded.^' Whereunto Hilaiy agreeing saith, O 
 happy foundation of the Church in the imposing 
 of thy new name, ^c. And yet Christ here dotti 
 not so much call him by the name Peter or 
 Rock, as he doth affirm him to be a rock : sig- 
 nifying by that Metaphor, both that he was de- 
 signed for the foundation and groundwork of 
 his house, which is the Church : and also that 
 lie should be of invincible force, firmity, dura- 
 bleness, and stability, to sustain all the winds, 
 waves, and storms that might fall or beat 
 against the same. And the adversaries object- 
 ing against this, that Christ only is the Rock 
 or foundation, wrangle against the verj^ ex- 
 press Scriptures and Christ's own words, giving 
 both the name and the thing to this Apostle. 
 And the simple may learn by Basil's words, 
 how the case standeth : " Though Peter be a 
 rock, yet he is not a rock as Christ is. For Christ \ 
 is the true unmoveahle rock of himself. Peter is 
 unmoveahle by Christ the rock. For Jesus doth 
 communicate and impart his dignities, not voiding 
 himself of them, hut holding thein to himself, be- 
 stowefh them also upon others. He w the light, and 
 yet. You are the light : he is the Priest, and yet he 
 maketk Priests : he is the rock, and he made a rock." 
 
 Chapter 16. 
 
 ver. 18. And upon this rock. Upon that which 
 he said Peter was, will he build his Church ; 
 and therefore by most evident sequel he 
 foundeth his Church upon Peter. And the 
 Adversaries wrangling against this, do against 
 their own conscience andknowledge: specially 
 seeing they know and confess that in Christ's 
 words speaking in the Syriac tongue, there 
 was no difference at all between Petrus and 
 Petra ; yea, and that the Greek words also 
 though dirt'ering in termination, yet signify one 
 thing, to wit a rock, or stone, as themselves also 
 translate it. John. 1. 42. So that they which pro- 
 fess to follow the Hebrew or Syriac and the 
 Greek, and to translate immediately out of 
 them into Latin or English, should if they had 
 dealt sincerely, have thus turned Christ's 
 words. Thou art a rock, and tipon this rock : or, 
 Thou art Peter, and upon this Peter vdll I build 
 my Church : For so Christ spake by their own 
 confession without any difference. Which 
 doth expressly stop them of all their evasions, 
 that Petrus the former word is refered to the 
 Apostle : and Petra the latter word, either to 
 Christ only, or to Peter's faith only: neither 
 the said original tongues bearing it, nor the 
 sequel of the words, upon this, suffering any 
 relation in the world but to that which was 
 spoken of in the same sentence next Ijefore : 
 neither the words folloM'ing which are directly 
 addressed to Peter's person, nor Christ's inten- 
 tion by any means admitting it, which was not 
 to make himself or to promise himself to be the 
 head or foundation of the Church. For his father 
 gave him that dignity, and he took not that hon- 
 our to himselfnor sent himselfnor took the keys 
 of heaven himself, but all of his father. He had 
 his conmiission the very hour of his incarna- 
 tion : And though Augustine sometimes refer 
 the word, Petra, to Christ in this sentence, 
 which no doubt he did because the termina- 
 tions in the Latin are divers, and because he 
 examined not the nature of the original words 
 which Christ spake, nor of the Greek, and 
 therefore the Adversaries which otherwise 
 flee to the tongues, should not in this case 
 allege him, yet he never denieth but Peter 
 also is the Rock and head of the Church, say- 
 ing that himself expounded it to Peter in many 
 places, and allegeth also Ambrose for the 
 same in his hymn which the Church singeth. 
 And so do we allege the holy Council of 6hal- 
 cedon. Act. Z.pag. 118. T ert\\\\\a.n, de prcescript. 
 Origen, Horn. 5. in Exo. Cyprian, De unit, Ec. 
 Hilary, Can. 16. in Mat. Ambrose, Ser. 47, 68. 
 lib. 6, in cap. 9. Luke. Hierome, Lib. 1. in Jovin. 
 and in ca. 2 Isa. and in ca. 16. Hier. Epipha- 
 nius, In Anchor. Chrysostom, Hom. 55 in Mai. 
 Cyril, Lib. cap. 12. com. in Jo. Leo, Ep. 89. 
 Gregory, Lib. 4. ep. 32, ind. 13. and others; 
 every one of them saying expressly that the 
 Church was founded and built upon Peter. 
 For though sometimes they say the Church to 
 
50 
 
 S. MATTHEW. 
 
 I'J And I will L'tve to thee, the keys of the kingdom of heaven. And whaUoever thou shalt hind upon 
 earth, it shall be bound also in tkejieuvens : and wluiisoeoer thou shall loose in earth, it shall be loosed 
 
 Annotations. 
 be builded of Peter's faitli, yet tliey mean not, 
 a.-i our Adversaries do unlearnedly take them, 
 iliat It siiould be builded upon iaitli either se- 
 parated Irom the man, or in any other man : 
 but u|)on laith as ia him who here confessed 
 that laitli. 
 
 ver. 1». Rock. The adversaries hcarmg also 
 the Fathers sometimes say, that Peter had 
 tliese promises and prerogatives, as bearing the 
 pirsou ol all the Apostles, or of the wliole 
 Cliureh, deny absurdly that himselt m person 
 Had these prerogatives. As though Peter had 
 been the proctor oidy of the Church or of the 
 Apostles conlessing the faith, and receiving 
 these things in other men's names- Where 
 the holy Doctors mean only that these prero- 
 gatives were not given to him for his own use, 
 but lor the good ot the whole church, and to be 
 imparted to every vocation according to the 
 measure of their callings : and that these 
 great privileges given to Peter should not de- 
 cay or die with his person, but be perpetual in 
 the Church in his successors. Therefore 
 Hierome to Damasus taketh this Rock not to 
 be Peter's person only, but his successors and 
 his chair. " I following no chief or principal but . 
 Chrint, join myself to the communion of I'eter's I 
 cliair, upon that rock I know the Church ivas built." ■ 
 And of that same Apostolic chair Augustine 
 suith, " That sanu: is the Rock which the proud j 
 gates of hell do not overcome. And Leo, Our \ 
 Lord would the SacravietU or mystery of this gift ' 
 so to pertain unto the office of all the Apostles, 
 tiial he placed it principally in blessed Saint Feler 
 the chief of all the Apostles, that from him as from 
 a certain head he might pour out his gifts, as it 
 were through the whok body ■■ that he might under- 
 stand himself to he an alien from the diouie mys- 
 tcri/ that should presume to revolt frorn the solidity 
 or steadfastness of Peter. 
 
 ver. 18. Build my Church. The Church or 
 house of Christ was only promised here to be 
 builded upon him, which was fulfilled, John 21, 
 15, the foundation stone and other pillars or 
 matter being yet in preparing, and Christ him- 
 self being not only the supereminent loimda- 
 tion, but also the tounder of the same : which 
 is another more excellent tiualiU' than was in 
 Peter, ior which he calleth itwj/CVjMrc/'i.- mean- 
 ing specially the Church of the new Testa- 
 ment, which was not perfectly tornied and 
 finished, and distincted from the Syriagogue 
 till Whitsunday, though Christ gave Peter and 
 the rest their commission actually before his 
 Ascension. , ^, , 
 
 ver. 18. Gates of hell. Because the Church 
 is resembled to a house or a city, the adversa- 
 ry powers also be likened to a contrary house 
 or town, the gates whereof, that is to say, the 
 fortitude or impugnation shall never prevail 
 against the city of Christ. And so by this 
 promise we are assured that no heresies nor 
 other wicked attempts can prevail agauist the 
 Church builded upon Peter, which the Fathers 
 call Peter's see and the Roman Church. Count, 
 
 Chapter 16. 
 saith Augustine, the priests from the very see of 
 Peter, and in that order of Fathers, consider who 
 to whom hath succeeded, that same is the rock which 
 the proud gales of hell do not overcome. And in 
 another place, that is it which hath obtained tlie 
 top of authority, Heretics in vain barking round 
 about it. 
 
 ver. 19. To thee. In saying, to thee will I give, 
 it is plain that as he gave the keys to him, so 
 he builded the Church upon him. So saith Cy- 
 prian, To Peter first of all, upon whom the Lord 
 built the Church, and from whom he instituted and 
 showed the beginning of unity did he give this 
 power; that, tiiat should be loosed in the heavais, 
 which he had hosed on earth. Whereby appear- 
 eth the vain cavil of our Adversaries, which 
 say tlie Church was bmlt upon Peter's Confes- 
 sion only, common to him and the rest, and not 
 upon his person more than upon the rest. 
 
 ver. rJ. The keys. That is. The authority or 
 chair of doctrine, knowledge, judgment, and 
 discretion between true and false doctrine: 
 the height of government, the power of making 
 laws, of calling councils, of the principal voice 
 in them, of confirming them, of making Canons 
 and wholesome decrees, of abrogating the con- 
 trary, of ordaining Bishops and Pastors, or de- 
 posing and suspending them, finally the power 
 to dispense the goods of the chiuch both spi- 
 ritual and temporal, which signification ot pre 
 eminent power and authority by the word keyf 
 the Scripture expresseth in many places, 
 namely speaking of Christ, / have the keys of 
 death and Hell, that is, the rule. And again, 1 
 will give the key of the hou.<!e of David upon his 
 shoulder. Moreover, it signiheth that men can 
 not come into heaven but oy him, the keys sig- 
 nifying also authority to open and shut, as it is 
 said Apoc. 3. of Christ, Who hath the key of Da- 
 vid, he shutteth and no man openeth. By which 
 words we gather, that Peter's authority is mar- 
 vellous, to whom the keys, that is, the power 
 to open and shut heaven, is given. And there- 
 fore by the name of keys is given that super- 
 eminent power which is called in comparison 
 of the power granted to other Apostles, Bishops, 
 and Pastors, plenitudo potestati/:, fubiess of pow- 
 er. Bernard, lib. 2. de coiu^iderat. c. 8. 
 
 ver. 19. Whatsoever thou shall bind. All kind 
 of discipline and punishment of otieiiders, 
 either spiritual, which directly is here meant, 
 or corporal, so far as it tendeih to the execu- 
 tion ot the spiritual charge, is comprised under 
 the word, bind. Of which sort be Excommu- 
 nication, Anathematisms, Suspensions, De- 
 gradations, and other Censures and Penalties, 
 or Penances, enjoined either in the Sacrament 
 of Confession, or hi the exterior courts of the 
 Church, for punishment both of other crimes, 
 and specially of heresy and rebellion against 
 the Church and the chief Pastors thereof. 
 
 ver. 19. Loose. To Loose, is as the cause 
 and the oflender's case requireth, to loose them 
 of any of the former bands, and to restore them 
 to the Church's Sacraments and Communion 
 
S. MATTHEW. 
 
 51 
 
 also in the heavens. 20 Then he commanded his disciples that they should tell nobody that he 
 was Jesus Christ. 21 From that time Jesus began to show his disciples, that he must go to 
 Jerusalem, and sufl'er many things ot the Ancients and Scribes and chief Priests, and be killed, 
 and the tiiird day rise again. 22 And Peter taking him unto him, began to rebuke him, saying, 
 Lord, be it tar from thee, this shall not be ujito thee. 23 Who turning said to Peter, go alter 
 me Satan, thou art a scandal unto me : because thou savourest not the things that are ol God, 
 but the things that are of men. 24 Then Jesus said to his disciples, If any man will come 
 after me, let him deny himself, and take up his cross, and follow me. 25 For he that will 
 save his life, shalllose it: and he that shall lose his life for me, shall find it. 26 For what 
 doth it profit a man, if he gain the whole world and sustain the damage of his soul ? Or what 
 permutation shall a man give for his soul ? 27 For the Son of Man shall come in the glory of 
 his Father with his angels : and then will he render to every man accordnig to his works. 
 28 Amen, I say to you, there be some of them that stand here, that shall not taste death, till 
 they see the Son of Man coming in his kingdom. 
 
 CHAPTER XVII. 
 As he promised, he givefh them a sight of the glory, unto which Suffering doth bring : 9 and then 
 again doth inculcate his Passion. 14 A devil also he casteth out, which his Disciples could not for 
 their i^icredulity and lack of jiraying and fasting. 22 Being yet in Galilee, he revealeth more about 
 his Passion. 24 And the tribute that the Collectors exacted for all, hepayethfor himself and Peter : 
 declaring yet with all his freedom both by word and miracle. 
 
 1 And alter six days Je'sus taketli unto him Peter and James and John his brother, and bring- 
 eth them into a high mountain apart: 2 And he was transfigured before them. And his face 
 did shine as the sun : and his garments became white as snow. 3 And behold there appeared 
 to them Moses and Elias talking with him. 4 And Peter answering, said to Jesus, Lord, it is 
 good for us to be here : if thou wilt, let us make here three tabernacles, one for thee, and one 
 tor Moses, and one for Elias. 5 And as he was yet speaking, behold a bright cloud oversha- 
 dowed them. And lo a voice out of the cloud, saying. This is my well beloved Son, in whom 
 lam well pleased: hear ye him. 6 And the disciples hearing it, fell upon their face, and 
 were sore afraid. 7 And Jesus came and touched them : and he said to them. Arise, and fear 
 not. 8 And they lifting up their eyes, saw no body, but only Jesus. 9 And as they descended 
 
 Annotations. 
 of the faithful and the execution of their func- 
 tion, to pardon also either all or part of the pe- 
 nances enjoined, or what debts soever man 
 oweth to God or the Church, for the satisfac- 
 tion of his sins forgiven : which kind of releas- 
 ing, or loosing, is called Indulgence. Finally, 
 this whatsoever excepteth nothing that is punish- 
 able or pardonable by Christ in earth, for he 
 hath committed his power to Peter. And so 
 the validity of Peter's sentence, in binding or 
 loosing whatsoever, shall by Christ's promise 
 be ratified in heaven. Leo Ser. de Transfg. 
 and Ser. 2. t>i annivers. assumpt. ad Pontif. Hilar, 
 can. 16, in Matt. Epiph. in Anchoraio prope iiii- 
 tium. If now any temporal power can show 
 their warrant out of Scripture for such sove- 
 reign power, as is here given to Peter, and con- 
 sequently to his successors, by these words. 
 
 Annotations. 
 
 ver. 2. Transfigured. Mark in this transfigu- 
 ration many marvellous points : as, that he 
 made not only his own body, which then was 
 mortal, but also the bodies of Moses and Elias, 
 the one dead, the other to die, for the time as 
 it were immortal : thereby to represent the 
 state and glory of his body and his Saints in 
 heaven. By which marvellous transfiguring 
 of his body, you may the less marvel tliat he 
 can exhibit his body rnider the form of bread 
 and wine, or otherwise as he list. 
 
 ver. 3. Appeared Moses. By this that Moses 
 personally appeared and was present with 
 Christ, it is plain that the Saints departed may 
 in person be present at the afliairs of the living. 
 Aug, de cura pro inert, c. 15, 16. For even as 
 
 Chapter 16. 
 v)hatsoever thou shall bind, and by the very ke3's, 
 whereby greatest sovereignty is signified in 
 God's Church, as in his family and household, 
 and therefore principally attributed and given 
 to Christ, who in the Scripture is said to have 
 the key of David, but here commimicated also 
 unto Peter, as the name of Rock : if any tem- 
 poral potentate can show authority of the like 
 sovereignty, let him challenge hardly to be head 
 not only of one particular, but of the whole uni- 
 versal Church. 
 
 ver. 27. Works. He saith not, to give every 
 man according to his mercy, or their faith, but 
 according to their works. August, de verb. 
 Apost. Ser. 35. And again, How should our Sa- 
 viour reward every one according to their 
 works, if there were no free will ? August, lib. 
 2. cap. 4. de act. cum Fcelic. Munich. 
 
 Chapter 17. 
 Angels elsewhere, so here the Saints also 
 served our Saviour : and therefore as Angels 
 both in the old Testament and new, were pre- 
 sent often at the affairs of men, so may SaintSi 
 
 ver. 9. Mount. This mount, commonly es- 
 teemed and named of the ancient fathers Tha- 
 bor, Peter calleth the holy mount, because of 
 this wonderful vision, like as in the old testa- 
 ment where God appeared to Moses in the 
 bush and elsewhere to others, he called the 
 place of such Apparitions, holy ground, where- 
 by it is evident, that by such Apparitions, 
 places are sanctified, and thereupon groweth a 
 religion and devotion in the faithful toward 
 such places, and namely to this Mount Thnbor, 
 called in Hierome Ilabirium, Ep. 17. There 
 
52 
 
 S. MATTHEW. 
 
 from the mount, Jesus commanded them, saying, Tell the vision to nobody, till the Son of 
 Man be risen from the dead. 10 And his Disciples asked him, saying, what say the Scribes 
 then, that Elias must come first? II But he answering, said to them, Elias indeed shall come, 
 and restore all things. 12 And I say to you, that Elias is already come, and they did not know 
 him; but wrought on him wluitsoever they would. So also the Son ot" Man shall suffer of 
 them. 13 Then the Disciples understood, that of John the Baptist he had spoken to them. 
 14 And when he was come unto the nmltitude, there came to him a man falling down upon his 
 knees before him. 15 Saying, Lord have mercy upon my son, for he is lunatic, and sore 
 vexed : for he falleth often into the fire, and ofien into the water. 16 And I oifered him to thy 
 Disciples: and they could not cure him. 17 Jesl's answered and said, faithless and per- 
 verse generation, how long shall I be with you? How long shall 1 suffer you? bring him 
 hither to me. 18 And Jesus rebuked him, and the devil went out of him, and the lad was 
 cured from that hour. 19 Then came the Disciples to Jesus secretly, and said, why could 
 not we cast him out ? 20 Jesus said to them, because of your incrediility : for amen, 1 say to 
 you, if you have taith as a mustard seed, you shall say to this momitain. Remove from hence 
 thither: and it shall remove, and nothing shall be impossible to you. 21 But this kind is not 
 cast out but by prayer and fasting. 22 And when they conversed in Galilee, Jesus said to 
 them, The Son of Man is to be betrayed into the hands of men: 23 And they shall kill him, 
 and the third day he shall rise again. And they were strokcn sad exceedingly. 24 And when 
 they were come to Capharnaum, there came they that received the didracnmes, unto Peter, 
 and said to him, Your master doth he not pay the didrachjnes? 25 He saith, Yes. And 
 when he was entered into the house, Jesus prevented him, saying, what is thy opinion Simon? 
 The kings of the earth of whom receive they tribute or cense ? of their children, or of 
 strangers ? 26 And he said, Of strangers. Jesus said to him. Then the children are free. 
 27 But that we may not scandalize them, go thy ways to the sea, and cast a hook: and that 
 fish which shall first come up, take : and when thou hast opened his mouth, thou shall find a 
 stater : take that, and give it them for me and thee. 
 
 Annotatio.vs. 
 was great Pilgrimage in the Primitive Church, 
 as unto all those places which our Saviour 
 had sanctified with nis presence and miracles, 
 and therefore to the whole land of promise, 
 for that cause called the holy land. Hiero. 
 in Epi. Paulce. and ep. 17 and 18. ad Marcel- 
 lum. 
 
 ver. 11. Elias shall come. He distinguisheth 
 he/8 plainly between Elias in person, who is 
 yet tft come before the judgment : and between 
 Elias in name, to wit, John the Baptist, who is 
 come already in the spirit and virtue of Elias. 
 So that it is not John Baptist only, nor princi- 
 pally of whom !\Ialachi prophesietli, as our 
 Adversaries say, but Elias also himself in per- 
 son. 
 
 ver. 19. Why conld not we. No marvel if the 
 exorcists of the Catholic Church which have 
 power to cast out devils, yet do it not always 
 when they will, and many times with much 
 ado: whereas the Apostles having received 
 this power before over unclean spirits, yet 
 liere cannot cast them out. But as for Here- 
 tics, they can never do it, nor any other true 
 miracle, to confirm their false faith. 
 
 ver. 20. Failh as a muMard seed. This is the 
 Catholic faith, by which only all miracles are 
 wrought: yet not of everyone that hath th(^ 
 Cathc)lic faith, but of such as have a great and 
 forcible faith and withal the gift of miracles. 
 These are able as here we see by Christ's 
 warrant not only to do other wonderful mira- 
 cles here signified by this one, but also this 
 very same, that is, to move mountains in deed, 
 as Paul also prcsupposeth, and Hierome af- 
 firmeth, and Ecclesiastical histories namely 
 telleth of Gregorius Neoca;sariensis, that he 
 
 Chapter 17. 
 moved a mountain to make room for the foun- 
 dation of a Church, called therefore and for 
 other his wonderful miracles, Thaumaturgus. 
 And yet faithless Heretics laugh at all such 
 things and believe them not. 
 
 ver. 21. Prayer and fasting. The force 
 of fasting and praying : whereby also we 
 may see that the holy Church in Exorcisms 
 doth according to the Scriptures, when she 
 useth beside the name of Jesus, many pray- 
 ers and nmch fasting to drive out devils, be- 
 cause these also are here required besides 
 failh. 
 
 ver. 26. The children free. Though Christ, to 
 avoid scandal, paid tribute, yet indeed he 
 showeth that both himself ouwht to be free 
 from such payments, as being tlie King's son, 
 as well by his eternal birth ot God the Father, 
 as temporal of David, and also his Apostles as 
 being of his family, and in them their succes- 
 sors the whole clergy, who are called in Scrip- 
 ture the lot and portion of our Lord, which 
 exemption and privilege being grounded upon 
 the very law of nature itself, and therefore 
 practised even among the Heathen, Genes. 42, 
 27, good Christian Princes have confirmed and 
 ratified by their laws in the honour of Christ, 
 whose ministers they are, and as it were the 
 king's sons, as Hierome declareth plainly in 
 these words. We for his honour jxiy not tribute, 
 and as the king's sons, are free from such pay- 
 ments. Hier. upon this place. 
 
 ver. 27. Me and thee. A great mystery in that 
 he paid not only for himself, but for Peter 
 bearing the personof the Church, and in whom 
 ns the chief, the rest were contained. Aug. q. 
 ex no. Test. 9. 75 to 4. 
 
S. MATTHEW. 
 
 53 
 
 CHAPTER XVIII. 
 To his Disciples he preacheth against ambition, the mother of iSchism: 7 foretelling hath the author, 
 whosoever he be, and also his followers, of their wo to come. 10 And showing on the contrary side, 
 how precious Christian souls are to their Angels, to the Son of Man, and to his Father. 15 Charging 
 us therefore to forgive our brethren, when also we have just cause against them, be it never so often, 
 and to labour their salvation by all means possible. 
 
 1 At that hour the Disciples came to Jesus, saying, Who, thinkest thou, is greater in the 
 kingdom of heaven ? 2 And Jesus calling mito him a little child, set him in the midst of them, 
 3 And said. Amen, I say unto you, unless you be converted, and become as little children, you 
 shall not enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as 
 this little child, he is the greater in the kingdom of heaven. 5 And he that shall receive one 
 such little child in my name, receiveth me. 6 And he that shall scandalize one of these little 
 ones that believe in me, it is expedient for him that a millstone be hanged about his neck, and 
 that he be drowned in the depth of the sea. 7 W^o be to the world for scandals, for it is neces- 
 sary that scandals do come : but nevertheless wo to that man by whom the scandal cometh. 
 8 And if thy hand, or thy foot scandalize thee : cut it off, and cast it from thee. It is good for 
 thee to go into life maimed or lame, rather than having two hands or two feet to be cast into 
 everlastmff fire. 9 And if thine eye scandalize thee, pluck it out, and cast it from thee : It is 
 good for thee having one eye to enter into life, rather than having two eyes to be cast into the 
 hell of fire 10 See that you despise not one of these little ones : for I say to you that their 
 Angels, in heaven always do see the face of my Father which is in heaven. 11 For the Son 
 of Man is come to save that which was perished. 12 How think you ? If a man have a hun- 
 dred sheep, and one of them shall go astray: doth he not leave ninety-nine in the mountains, 
 and goeth to seek that which is strayed ? 13 And if it chance that he find it : Amen, I say to 
 you, that he rejoiceth more for that than for the ninety-nine that went not astray. 14 Even so 
 It is not the will of your Father which is in heaven, that one perish of these little ones. 15 But 
 if thy brother shall offend aeainst thee, go, and rebuke him between thee and him alone. If 
 he shall hear thee, thou shalt gain thy brother. 16 And if he will not hear thee, join with thee 
 besides, one or two : that in the mouth of two or three witnesses every word may stand. 17 
 And if he will not hear them, tell the Church. Arid if he will not hear the Chrirch, let him be to 
 thee as the Heathen and the Publican. 18 Amen, I say to you, whatsoever you shall bind upon 
 earth, shall be bound also in heaven : and whatsoever you shall loose upon earth, shall be loosed 
 also in heaven. 19 Again I say to you, that if two of you shall consent upon earth, concerning 
 every thing whatsoever they shall ask, it shall be done to them of my Father which is in heaven. 
 20 'bar \vhere there he two or three gathered in my name, there am I in the midst of thoni. 
 
 Annotations. 
 
 ver. 1. Vy'ho IS the greater. The occasion of 
 this question and of tneir contention for supe- 
 riority among the rest of their infirmities which 
 they had before the coming of the Holy Ghost, 
 was, as certain holy doctors write, upon emu- 
 lation toward Peter, whom also they saw pre- 
 ferred before the rest in the payment of the 
 tribute, by these words of our Saviour, Give it 
 them for me and thee. Chrys. ho. 50. Hiero. in 
 Mar. upon this place. 
 
 ver. 7. Scandals. The simple be most an- 
 noyed by taking scandal of their Preachers, 
 Priests, and Elders' ill life : and great damna- 
 tion is to the guides of the people, whether 
 they be temporal or spiritual, but specially to 
 the spiritual, if by their ill example and slan- 
 derous life the people be scandalized. 
 
 ver. 8. Hand, foot, ei/e. By these parts of the 
 body so necessary and profitable for a man, is 
 signified that whatsoever is nearest and dear- 
 est to us, wife, children, friends, riches, all are to 
 be contemned and forsaken forto save our soul. 
 
 ver. 10. Their Angels. A great dignity and a 
 marvellous benefit that every one hath from his 
 Nativity an Angel for his custody and patron- 
 age against the wicked before the face of God. 
 Hier. upon this place. And the thing is so plain, 
 that Calvin dare not deny it, and yet he will 
 needs doubt of it, lib. 1. Inst. c. 14. sect. 7. 
 
 ver. 17. N'ot hear the Church. Not only Here- 
 tics, but any other obstinate offender that will 
 not be judged nor ruled by the Church, maybe 
 4* 
 
 Chapter 18. 
 excommtuiicated, and so made as a heathen 
 or Publican was to the Jews, by the discipline 
 of the same, casting him out of the fellowship 
 of Catholics, which excommunication is a 
 greater punishment than if he were executed 
 by sword, fire, and wild beasts. Aug. cont. Adv. 
 lib. 1. c. 17. And again he saith, Man is more 
 sharply and pitifully bound by the Church's 
 Keys, than with any iron or adamantine mana 
 cles or fetters in the world. August, ibidem. 
 
 ver. 17. Heathen. Heretics therefore because 
 they will not hear the Church, be no better nor 
 no otherwise to be esteemed of Catholics, than 
 Heathen men and Publicans were esteemed 
 among the Jews. 
 
 ver. 18. You shall bind. As before he gave 
 his power of binding and loosing over the 
 whole, first of all and principally to Peter, upon 
 whom he builded his Church : so here not only 
 to Peter, and in him to his successors, but also 
 to the other Apostles, and in them to their suc- 
 cessors every one in their chnrge. Hierom. lib, 
 1. c. 14. advers. Jovin. and Epist. ad Heliod. Cy^ 
 prion de Unit. Eccl. nu. 1. 
 
 ver. 18. Shall loose. Our Lord giveth no lesa 
 right and authority to the Church to loose, than 
 to bind, as Ambrose writeth against the No- 
 vatians, who confessed that the Priests had 
 power to bind, but not to loose. 
 
 ver. 20. In the midst of them. Not all asserrv 
 blies may challenge the presence of('hrist, but 
 only such as be gathered together in the tmity 
 
54 
 
 S. MATTHEW. 
 
 21 Then came Peter unto him and said, Lord, how often shall my brother offend against me, 
 and I forgive him ? until seven times ? 2'Z Jesus said to him, 1 say not to thee until seven 
 times : but until seventy times seven times. 23 Therefore is the kingdom of heaven likened 
 to a man being a king, that would make an account with his servants. 24 And when he began 
 to make the account, there was one presented unto him that owed him ten thousand talents. 
 25 And having not whence to repay it, his lord commanded that he should be sold, and his 
 wife and children, and all that he had, and it to be repaycd. 26 But that servant falling dowTi, 
 besouglit him, saying. Have patience toward me, and 1 will repay thee all. 27 And the lord 
 of that servant, moved with pity, dismissed him, and the debt he forgave him. 28 And when 
 that servant was gone forth, he found one of his tellow-scrvants, that did owe him a hundred 
 pence : and laymg hands upon him, throttled him, saying. Repay that thou owest. 29 And his 
 fellow-servant falFing down, besought him, saying, Have patience toward me, and I will repay 
 thee all. 30 And he would not : but went his way, and cast him into prison, till he repayed the 
 debt. 31 And his fellow-servants seeing what was done, were very sorry, and they came, and 
 told their lord all that was done. 32 Then his lord called him : and he said unto him. Thou 
 ungracious servant, I forgave thee all the debt because thou besoughtest me : oughtest not 
 thou therefore also to have mercy upon thy fellow-servant, even as 1 had mercy upon thee ? 
 
 33 And his lord being angry, delivered him to the tormentors, until he repayed ail the debt 
 
 34 So also shall my heavenly Father do to you, if you forgive not every one his brother from 
 your hearts. 
 
 CHAPTERXIX. 
 He answereth the tempting Pharisees, that the case of a man with his mfe shall he, as in the first insti- 
 tution it was, utterly indissoluble, though for one cause he nuty he divorced. 10 And thereupon to 
 his Disciples he highly commendeth singlt life for heaven. 13 He viill have children come unto him. 
 16 He showelh what is to be done to enter into life everlasting : 20 What also, for a rich man to he 
 perfect. 27 As ako vhat passing reward they shall have -which follow that his counsel of perfection, 
 21) yea, though it be hut in some one piece. 
 
 1 And it came to pass, when Jesl's had ended these words, he departed from Galilee, and 
 carne into the coasts of Jewry beyond Jordan. 2 And great multitudes followed him : and he 
 cured them there. 3 And there came to him the Pharisees tempting him, and saying. Is it 
 lawful for a man to dismiss his wife, for every cause 7 4 Who answering, said to them. Have 
 ye not read, that he which did make from the beginning, wide them male and female ? And he 
 said, 5 For this cause, man shall leave father and mother, and shall cleave to his wife : and they 
 two shall he one flesh. G Therefore now they are not two, but one flesh. That theref9re which 
 God hath joined together, let not man separate. 7 They snv unto him, why then did Moses 
 command to give a bill of divorce, and to dismiss her? 8 He saith to tliein. Because Moses 
 for the hardness of your hearts permitted you to dismiss your wives: but from the beginning 
 it was not so. 9 And I say to you, that whosoever shall dismiss his wife, but for fornication, 
 and shall marry a"^er, doth commit adultery : and he that shall marry her that is dismissed, 
 committeth adultci'y. 10 His disciples say unto him, If the case of a man with his wife be so, 
 it is not expedient to marry. 11 Who said[ to them, Not all take this word, but they to whom 
 it is given. 12 p'or there are Eunuchs which were born so from their mother's womb : and 
 there are Eunuchs which were made by men : and there are Eunuchs which have gelded 
 
 Annotations. 
 of the Church, and therefore no conventicles of 
 Heretics directly gathering against the Church, 
 are warranted by this place. Cypr. de unit. Ec- 
 cles. nu. 78. 
 
 A.\notations. 
 
 ver. 6. Not man separate. This inseparability 
 betwixt man and wife riseth of that, that wed- 
 lock is a sacrament. Aug. lib. 2. fie pec. origine. 
 c. 34. to 7. De nupt. et concupis. lib. 1. c. 10. 
 
 ver. 9. But for fornication. For adultery one 
 may dismiss an other. Matt. 5. But neither 
 party can marry again for any cause during 
 life. Aug.lih. U. de adult, conjug. c. 21. 22. 24. 
 for the which unlawful act of marrying again, 
 Fabiola, that noble matron of Rome, albeit she 
 was the innocent part, did public penance, as 
 Hierome writeth in her hitrh commendation 
 therefore. And in Rom. 7. it is plain, that she 
 which is with another man. her husband yet 
 living, shall be called an adulteress : contrary 
 to the doctrine of our adversaries. 
 
 ver. 11. Not all take. Whosoever have not 
 this gift given them, it is either for that they 
 
 Chapter 18. 
 
 ver. 22. Seventy times seven. There must be 
 no end of forgiving them that be penitent, either 
 in the Sacrament by absolution, or one man 
 another their offences. 
 
 Chapter 19. 
 will not have it, or for that they fulfil not that 
 which they will : and they that have this gitt, 
 or attain to this word, have it of God, and their 
 own free-will. Aug. lih. de grat. et lifi. urhil. c. 4 
 So that it is evident no man is excluded frojii 
 this gift, but, as Origen here saith, it is given 
 to all that ask for it : contrary to our adversa- 
 ries, that say it is impossible, and that for ex- 
 cuse of breaking their vows, wickedly say, 
 they have not the gift. 
 
 ver. 12. Gelded themselves. They geld them- 
 selves for the kingdom of heaven which vow 
 chastity. Aug. de virginilat. c. 24. which pro- 
 veth those kind of vows to be both lawful, and 
 also more meritorious, and more sure to ob- 
 tain life everlasting, than the state of wed- 
 lock, contrary to our adversaries in all re- 
 spects. 
 
S. MATTHEW. 
 
 65 
 
 themselves for the kingdom of heaven. He that can take, let him take. 13 Then were little 
 children presented to hini, that he should impose hands upon them and pray. And the disciples 
 rebuked them. 14 But Jesus said to them, Sutler the little children, and stay them not from cora- 
 mg unto me : for the kmgdom of heaven is for such. 15 And when he had imposed hands upon 
 them, he departed from thence. 16 And behold one came and said to him, Good Master what 
 good shall I do that I may have life everlasting ? 17 Who said to him. What asketh thou'me ol 
 g?"d ? One IS good, God. But it thou wilt enter into life, keep the commandments. 18 He saith to 
 him, VV hich ? And Jesus said. Thou shall not murder, Thou shah not commit adultery, Thou shall not 
 steal, Thou shall 7iol bear false vntness. 19 Honour thti father and thy mother. Thou shall love thy neiffh- 
 hour as thyself. 20 The young man saith to him, All these have Ikept from my youth : what is yet 
 wanting unto me ? 21 Jesus said to him. If thou wilt be perfect, go, sell the things that thou hast 
 and give to the poor, and thou shalt have treasure in heaven : and come, follow me. 22 And 
 when the young man had heard this word, he went away sad : for he had many possessions 
 23 And Jesus said to his Disciples, Amen, I say to you, that a rich man shall hardly enter into 
 the kingdom of heaven. 24 And again I say to you, it is easier for a camel to pass through 
 the eye of a needle, than for a rich man to enter into the kingdom of heaven. 25 And when they 
 had aeard this, the disciples marvelled very much, saying, Who then can be saved'' 26 And 
 Jesus beholding, said to them, With men this is impossible : but with God all things are pos- 
 sible. 27 Then Peter answering, said to hiin. Behold we have left all things, and have fol- 
 lowed thee ; what therefore shall we have '! 28 And Jesus said to them. Amen, I say to you 
 that you which have followed me, m the regeneration, when the Son of Man shall sit in the 
 seat of his majesty, you also shall sit upon twelve seats, judging the twelve tribes of Israel. 
 2y And every one that hath left house, or brethren, or si,?ters, or father, or mother, or wife or 
 children, or lands, ior my name's sake : shall receive a hmidred fold, and shall possess life 
 everlasting. 30 And many shall be first, that are last : and last, that are first. 
 
 CHAPTER XX. 
 To show how through God's grace the Jews shall be overrun of the Gentiles, although they heo-in after, 
 he bringeth a parable of men, working sooner and later in the vineyard, hut the later rewarded in the 
 end even as the first. 17 He revealeth 7nore to his Disciples touching his passion. 20 Biddin"- the 
 ambitious two swtors to think rather of suffering with him : 24 And teaching us, in the rest of his 
 Disciples, not to be grieved at our Ecclesiastical Superiors, considering they are, as he was himself, 
 to tod for our salvation. 29 Then going out of Jericho, he giveth sight unto two blind. 
 1 The kingdom of heaven is like to a man that is a householder which went forth early in 
 the morning to hire workmen into his vineyard. " *--^' — ' ' •- , 
 
 Annotations. 
 
 ver. 12. He that can. It is not said of the pre- 
 cepts, keep them who can, for they be neces- 
 sary under pain of damnation to be kept : but 
 of Counsels only, as of virginity, abstaining 
 from flesh and wine, and of giving all a man's 
 goods away to the poor, it is said, He that can 
 attain to it, let him do it : which is counsel only, 
 not a commandment. Contrary to our adver- 
 saries, that say, there are no coimsels, but only 
 precepts. 
 
 ver. 13. Impose. They knew the value of 
 Christ's blessing, and therefore brought their 
 children to him, as good Christian people have 
 at all times brought their children to Bishops 
 to have their blessing. Annotations, Chap. 10. 
 12. And of religious men's blessing, Rujfm. lib. 
 2. c. 8. hi. Hier. in Epi. Paule. c. 7. el in vit. Hi- 
 larionis. Theo. in historia sanct. Patrum, num. 8. 
 
 ver. 17. If thou wilt enter. I see not, saith Au- 
 gustine, why Christ should say. If thou wilt 
 nave life everlasting, keep the commandments ; 
 if without observing of them, by only faith one 
 might be saved. August, defid. et op. cap. 15. 
 
 ver. 21. If thou wilt be perfect. Lo, he maketh 
 a plain difference between" keeping the com- 
 mandrnents, which is necessary for every man : 
 and being perfect, which he counselleth only 
 to him that will. And this is the state of great 
 perfection which religious men do profess, ac- 
 cording to Christ's counsel here, leaving all 
 things, and following him. 
 
 ver. 21. Follow me. Thus to follow Christ is 
 to be without wife and care of children, to lack 
 
 2 And having made covenant with the work- 
 
 Cl^APTER 19. 
 
 property, and to live in common, and this hath 
 great reward in heaven above other states of 
 life : which Augustine saith, the Apostles fol- 
 lovved, and himself, and that he exhorted others 
 to it as much as lay in him. Aug. ep. 89. in fine, 
 el in Ps. 103. Cone. 3. post, med.^ 
 
 ver. 26. All things possible. This of the camel 
 through a needle's eye, being possible to God, 
 although he neither hath done it, nor by like 
 will do it : maketh against the blasphemous in- 
 fidelity of our adversaries, that say, God can 
 do no more than he hath done or will do, we 
 see also that God can bring a camel through a 
 needle's eye, and therefore his body through a 
 door, and out of the sepulchre shut, and out of 
 his mother a virgin, and generally above nature 
 and contrary to nature, do with his body as he 
 list. 
 
 ver. 27. Left all. This perfection of leaving all 
 thingsthe apostles vowed. Am^.Z.17.&«d.Z)«.c. 4 
 
 ver. 27. What shall we have. They leave all 
 things in respect of reward, and Christ doth 
 well allow it in them by his answer. 
 
 ver. 28. You also shall sit. Note that not only 
 Christ, who is the principal and proper judge 
 of the living and the dead, but with him the 
 Apostles, and all perfect Saints shall judge : 
 and yet that doth nothuig derogate to his prero- 
 gative, by whom and under whom they hold this 
 and all other dignities in this life and the next. 
 
 ver. 29. Wife, or children. Hereof is gathered 
 that the Apostles, among other things, left their 
 wives also, to follow Christ. Hier. lib. I. adv. Jm 
 
66 
 
 S. MATTHEW. 
 
 men for a penny a day, he sent tliem into his vineyard. 3 And going forth about the third 
 hour, he saw others standing in the market place idle, 4 And he said to them, Go ye also 
 into the vineyard : and that which shall be just, 1 will give you. 5 And they went their way. 
 And again he went forth about the sixth and ninth hour : and did likewise. 6 But about the 
 eleventh hour he went forth and found others standmg, and he saith to them, what .stand you 
 here all the day idle ? 7 They say to him. Because no man hath hired us. He saith to them, 
 Go ye also into the vineyard. 8 And when evening wa.s come, the lord of the vineyard saith 
 to his Bailiff, Call the workmen and pay them their hire, beginning from the last even to the 
 first. 'J Tiierefore when tliey were come that came about the eleventh hour, itiey received 
 every one a penny. 10 But when the first also came, they thought that they should receive 
 more: and they also received every one a penny. 11 And they receiving it, they nmrmured 
 against the good man of the house, 12 Saying, These last have continued one hour : and thou 
 hast made them equal to u.s that have borne tlie burden of the day and the heats. 13 But he 
 answering said to one of them, Friend, 1 do thee no wrong : didst thou not covenant with me 
 for a penny ? 14 Take that is thine, and go : 1 will also give to this last even as to thee also. 
 15 Or, is it not lawful for me to do that I will ? is thine eye naught because I am good. 16 So 
 shall the last be first : and the first, last. For many be called, but few elect. 17 And .Iesus 
 going up to Jerusalem, took the twelve disciples secretly, and said to them, 18 Behold we 
 go up to Jerusalem, and the Son of Man shall be delivered to the chief Priests and to the 
 Hcribes, and they shall condemn him to death, 19 And shall deliver him tothe Gentiles to be 
 mocked, and scourged, and crucified, and the third day he shall rise again ' 20 Then came to 
 him the mother of the sons of Zebedee with her sons, adoring and desiring something of him. 
 21 Who said to her what wilt thou ? She saith to him, Say that these my two sons may sit, 
 one at thy right hand and one at tliy lolt hand in thy kingdom. 22 And Jesus answcrmg, said. 
 You know not what you desire. Can you drink of the cup that I shall drink of? They say to 
 liim, We can. 23 He saith to them, iVly cup indeed you shall drink of: but to sit at my right 
 hand and left, is not mine to give to you : but to whom it is prepared of my father 24 And 
 the ten hearing it were displeased at the two brethren. 25 And Jesus called them unto him, 
 and said, You know that the princes of the Gentiles override them : and they that are tlie 
 greater, exercise power against them. 2G It shall not be so among you. but whosoever will 
 be the greater among you, let him be your minister : 27 And he that will be first anion<r you, 
 shall be your servant. 28 Even as the Son of Man is not come to be ministered untcliut to 
 minister, and to give his life a redemption lor many. 29 And when they went out from Jericho, 
 a multitude followed him. 30 And behold two blind men sitting by the way side, heard that 
 Jesits passed by, and they cried out saying. Lord, have mercy upon us, son of David. 31 And 
 the multitude rebuked them that they should hold their peace. But they cried out the more 
 saying, Lord, have mercT upon us, son of David. 32 And Jesus stood, and called lliem, and 
 said, What will ye that I do to you ? 33 They say to him. Lord, that our eyes may be opened. 
 34 And Jesus having compassion on them, touched their eyes. And immediately they saw. 
 and followed him. 
 
 Annotations. 
 ver. 1. In the morning. God called some in 
 the momLng, that is, in the begining of the 
 world, as Al)el, Enoch, Noe, and other the just 
 and faithful of the first age : at the third hour, 
 Abraham, Isaac, and Jacob, and the rest of 
 their age : at the sixth hour of the day, Moses, 
 Aaron, and the rest : at the ninth hour, the 
 Prophets : at the eleventh, that is, at the latter 
 end of the world, the Christian Nations, Aug. 
 de verb. Doin. ser. 59. Briefly, this calHng at 
 divers hours signifieth the calling of the Jews 
 from time to time in the first ages of the world, 
 and of the Gentiles in the latter age thereof It 
 sifinifieth also that God calleth countries to the 
 faith, some sooner, some later; and particular 
 men to be his servants, some younger, some 
 elder, of divers ages. 
 
 ver. 9. Penny. The penny promised to all, 
 was life everlasting, which is common to all 
 that shall be saved : but in the same life there 
 be degrees of glorj^ as betwixt star and star 
 in the element. Aug. lib. de virginit. c. 26. 
 
 ver. 16. Few elect. Those are elect which 
 despised not their caller, but followed and be- 
 lieved him : for men believed not but of their 
 own free will. Ang. lib. 1. ad. Siw/ilic 7. 2. 
 
 ver. 23. To whom is prepared. The kingdom 
 
 Chai'ter 20. 
 of heaven is prepared for them that are worthy 
 of it, and deserve it by their well doing, as in 
 holy Scripture it is very often. That God urdl 
 repai/ every man according to hi.s works : and, 
 Co7ne ye bhused, posses.f the kingdom prepared for 
 you. vVhy ? because 1 rjxis hringry, and you gave 
 me meat ; thirstyy and you gave me drink, ^'c. 
 Therefore doth Christ say here. It is not mine 
 to give : because he is just and will not give it 
 to every man, without respect to their deserts : 
 yea, nor ahke to every one, but diversely, ac- 
 cording to greater or lesser merits, as here 
 Chrysostom maketh it plain, when our Sa- 
 viour telleth them, that although they sufi'er 
 martyrdom for his sake, yet he hath not to 
 give them the two chief places. Hierome upon 
 this place, and lib. 2. adv. Jovin. c. 15. This 
 also is a lesson for them that have to bestow 
 ecclesiastical benefices, that they have no car- 
 nal respect to kindred, itc. but to the worthi- 
 ness of the persons. 
 
 ver. 28. As the Son of Man. Christ himself 
 
 as he was the Son of Man, was their and our 
 
 Superior,and Lord and Master,notwithstanding 
 
 I his humility : and tiierefore it is pride and liniigli- 
 
 tinrss which is forbidden, and n(H Superiority 
 
 ' or Lordship, as some Heretics would have it. 
 
S. MATTHEW 
 
 57 
 
 CHAPTER XXI. 
 
 Being now come to the place of his Passion, he entereth with humility and triumph together : 12 Shorn- 
 efh hig zeal for the house of God, joined with creat marvels. 15 And to the Rulers he boldly de- 
 fendeth the acclamaliuns of the children. 18 He curseth also that fruitless leafy tree: 23 avouch- 
 elk his power by the witness of John: 28 and foretelleth his in two parables their reprobation, with 
 ti'ir. Gentile.^' vocation, for their wicked deserts, 42 and consequently, their irreparable damnation 
 that shall ensue thereof. 
 
 1 And when they drew nigh to Jerusalem, and were come to Bethphage unto Mount Olivet, 
 then Jesus sent two disciples, 2 Saying to them, Go ye into the town that is against you, and 
 immediately you shall find an ass tied, and a colt with her : loose them and bring them to me : 
 3 And if any man shall say aught unto you, say ye, that our Lord hath need of them: and forthwith 
 ho will let them go. 4 And this was done, that it might be fulfilled which was spoken by the 
 Prophet, saying, 5 Say ye to the daughter of Sion, Behold thy king cometh to thee, meek, and sitting 
 upon an ass and a colt the foal of her that is used to the yoke. 6 And the disciples going, did as 
 Jesus commanded them. 7 And they brought the ass and the colt : and laid tlieir garments 
 upon them, and made him to sit thereof. 8 And a very great multitude spread their garments 
 in the way : and others did cut boughs from the trees, and strewed them in the way : 9 And 
 the multitudes that went before and that followed, cried, saying, Hosanna to the son of David: 
 blessed is he that cometh in the name of our Lord. Hosanna in the highest. 10 And when he was 
 entered Jerusalem, the whole city wag moved, saying, Who is this ? 11 And the people said. 
 This is Jesus the Prophet, of Nazareth in Galilee. 12 And Jesus entered into the temple of 
 God, and cast out all that sold and bought in the temple, and the tables of the bankers, and the 
 chairs of them that sold pigeons he overthrew : 13 And he saith to them. It is written, My 
 house shall be called the house of prayer : but you have made it a den of thieves. 14 And there came 
 to him the blind, and the lame in the temple : and he healed them. 15 And the chief priests 
 and Scribes seeing the marvellous things that he did, and the children cryin^ in the temple, and 
 saying, Hosanna to the son of David: they had indignation, 16 And said to riim, Hearest thou 
 what these say ? And Jesus said to them, Very well, have you never read. That out of the 
 mouth of infants and sucklings thou hasi perfected praise ? 17 And leaving them, he went forth out 
 of the city into Bethania, and remained there, 18 And in the morning returning into the city, 
 he was a nimgeved. 19 And seeing a certain fig tree by the wayside. He came to it : and foimd 
 nothing on it out leaves only, and he saith to it. Never grow there fruit of thee for ever. And 
 incontinent the fig tree was withered. 20 And the Disciples seeing it, marvelled saying. How 
 is it withered incontinent ? 21 And Jesus answering said to them. Amen, 1 say to you, if you 
 shall have faith, and stagger not, not only that of the ng tree shall you do, but if you shall say to 
 this mountain. Take up and throw thyself into the sea, it shall be done. 22 And all things 
 whatsoever you shall ask in prayer believing, you shall receive. 23 And when he was come 
 
 Annotations. 
 
 ver. 2. You shall find. Christ by divine pow- 
 er both knew where these beasts were, being 
 absent, and commanded them for his use, being 
 another man's, and suddenly made the colt fit 
 to be ridden on, never broken before. 
 
 ver. 7. The ass and the colt. This ass mider 
 yoke si^nifieth the Jews under the Law, and 
 tmder God their Lord, as it were his old and 
 ancient people : the young colt now first ridden 
 on by Christ, signifieth the Gentiles, wild 
 hitherto, and not broken, now to be called to 
 the faith, and to receive our Saviour's yoke. 
 Ajid therefore the three last Evangelists writ- 
 ing specially to the Gentiles, made mention of 
 the colt only. 
 
 ver. 8. Garments in the way. These offices 
 of honour done to our Saviour extraordinarily, 
 were very acceptable : and for a memory here- 
 of, the holy Church maketh a solemn Proces- 
 sion every year upon this day, with the B. Sa- 
 crament reverently carried, as it were Christ 
 upon the ass, and strewing of rushes and flow- 
 ers, bearing of palms, setting up boughs, 
 spreading and hanging up the richest cloths, 
 the choir and choristers singing, as here the 
 children and the people: all done in a very 
 goodly ceremony, to the honour of Christ, and 
 the memory of his triumph upon this day. The 
 like service and the like duties done to him in 
 all other solemn Processions of the B, Sacra- 
 
 Chapter 21. 
 ment, and otherwise, be undoubtedly no less 
 grateful. 
 
 ver. 9. Hosanna. These very words of joy- 
 ful cry and triumphant voice of eratulation 
 to our Saviour, holy Church useth always 
 in the Preface of the Mass, as it were 
 the voice of the Priest and all the people, 
 who then specially are attent and devout, 
 immediately before the Consecration and Ele- 
 vation, as it were expecting, and rejoicing at 
 his coming. 
 
 ver. 13. House of prayer. Note here, that he 
 calleth external sacrifice, out of the prophet 
 Isaias, prayer. For he speaketh of the Temple, 
 which was builded properly and principally for 
 sacrifice. 
 
 ver. 16. Mouth of infants. Young children's 
 prayers proceeding from the instinct of God's 
 spirit, be acceptable : and so the voices of the 
 like, or of other simple folk now in the Church, 
 though themselves imderstand not particular- 
 ly what they say, be marvellous gratefiil to 
 Christ. 
 
 ver. 22. Believing. In respect of our own un- 
 worthiness, and of the thing not always expe- 
 dient for us, we may well doubt when we pray, 
 whether we shall obtain or no : but on God's 
 part we must believe, that is, we must have no 
 diffidence or mistrust either of his power or of 
 his will, if we be worthy, and the thing expe- 
 
58 
 
 S. MATTHEW. 
 
 into the temple, there came to him as he was teaching, the chief priests and ancients of the 
 p«ople, saying, In what power dost thou these things ? and wiio hath given thee this power ! 
 U-L Jesus answering said to theui, I also will ask. you one word : which if you shall tell nie, 1 
 iilso will tell you ill what power 1 do diesG thnigs. 25 The baptism ot Jolin whence was it? 
 Iroiu heaven, or from men : But they tlioughi within themselves, saying, 26 If we shall say 
 from heaven, he will say to us, why then did yuu not believe him .' but if we shall say from 
 men: we fear die multitude, for all hold John as a Prophet. '-i7 And answering to Jesus they 
 said. We know nou He also said to them. Neither do I tell you in what power I do these 
 things. 2S 13ut what is your opinion ? A certain man had two sons : and coming to the first, 
 he said, Son, go work to-day in my vineyard. 29 And he answering, said, 1 will not. But 
 afterward moved with repentance he went. 30 And coming to the other, he said likewise. 
 And he answering, said, I go Lord, and he went not. 31 Which of the two did the lather's 
 will ? They said to him. The first. Jesus saith to them. Amen, I say to you, that the Publi- 
 cans and whores go betbre you into the kingdom of God. 32 for John came to you in the way 
 of justice : and vou did not believe hini, but the publicans and whores did believe him : but you 
 seeing it, neither have ye had repentance afterward, to believe him. 33 Another parable hear 
 ye : A man there was, a householder who planted a vineyard, and made a hedge round 
 about it, and digged in it a press, and budded a tower, and let it out to hu.sbandmen : and went 
 forth into a strange country. 34 And when the time of fruits drew nigh, he sent his servants 
 to the husbandmen to receive the fruits thorrnf. 35 And the husbandiiien apprehending his 
 servants, one they beat, another they killed, and another they stoned. 36 Again he sent other 
 servants more than the former: and they did to them likev.dse. 37 And last of all he sent to 
 them his son, saying. They will reverence my son. 38 But the husbandmen seeing the son, said 
 %dthin themselves. This is the heir, come, let us kill him, and we shall have his inheritance. 
 39 And apprehending him they cast him forth out of the vineyard, and killed him. 40 When 
 therefore the lord of the vineyard shall come, what will he do to those husbandmen ? 41 They 
 ,say to him. The naughty men he will bring to naught : and his vinevard he will let out to other 
 husbandmen, that shall render him the fruit in their seasons. 42 .Iesus saith to them. Have 
 you never read in the scriptures. The stunc which the huildirs rejected, the same is made into the 
 hmd of the comer 1 By our Lord this was done, and it is marvellous in our eyes. 43 Therefore I 
 say to you, that the kingdom of God shall be taken away from you, and shall be given to a 
 nation yielding the fruits thereof 44 And he that falleth upon thi.'; .stone, shall be broken : and 
 on whom it falleth, it shall all to bruise him. 45 And when the chief Priests and Pharisees had 
 heard his parables, they knew that he spake of them. 46 And seeking to lay hands upon him 
 they feared the multitudes : because they held him as a prophet. 
 
 CHAPTER XXII. 
 Yet by one other parahle he foreshoweth the most deserved reprobation of the earthly and persecuting 
 Jews, and the gracious vocation of the Gentiles in their ph.ce. 15 Then he defeafelh the sjtare of 
 the Pharisees and Herodians, ahoutpaying tribute to Cesar. 23 He ansvereth aLso the invention of 
 the Sadducees against the Resurrection: 34 and a question, that the Pharisees ask to pose him: 
 turning and posing them again, because they imagined that Christ should he no more tluin a man : 
 46 and so he putteth all the busy Sects to silence. 
 
 1 And Jesus answering, spake again in parables to them, saying : 2 The kingdom of heaven 
 IS likened to a man being a king, which made a marriage to his son. 3 And he sent his ser- 
 vants to call them that were invited to the marriage : and they would not come. 4 Arain he 
 sent other servants, saying. Tell them that were invited. Behold I have prepared my dinner, 
 my beeves and fallings are kdled, and all things are ready : come ye to the marriage. 5 But 
 they neglected : and went their ways, one to nis farm, and another to his merchandise : 6 And 
 the rest laid hands upon his servants, and spitefully entreating them murdered them. 7 But 
 
 Annotations. 
 dient. And therefore Mark hath thus. Have ye 
 Jaith of God. 
 
 ver."23. In what power. The Heretics pre- 
 sumptuously think themselves in this point like 
 to Cnrist, because they are asked in what pow- 
 er they come, and who sent them: but when 
 they have answered this question as fully as 
 Christ did here, by that which he insinuateth 
 of Jolm's testimony for his authority, they shall 
 
 Anxot.\tions. 
 
 ver. 2. Marriage. Then did God the Father 
 make this marriage, w-hen by the mystery of 
 the Incarnation he joined to his son our Lord, 
 the holy Church for his spouse, Greg. Horn. 
 38. 
 
 ver. 3. Servants. The first servants here 
 Bcnt to invite, were the Prophets ; the second 
 
 Chapter 21. 
 be heard, and till then they shall be still taken 
 for those of whom God speaketh by the Prophet. 
 They ran, and I sent them not. 
 
 ver. 28. The fir.it. The hrst son liere is 
 the people of the Gentiles, because Gentility 
 was before there was a peculiar and chosen 
 people of the Jews : and therefore the Jews 
 here as the latter, are signified by the other 
 son. 
 
 CnAPTKR 22. 
 were the Apostles : and all that afterward con- 
 verted countries, or that have and do reconcile 
 men to the Church. 
 
 ver. 5. One to his Farm. Such as refiise to 
 be reconciled to Christ's Church, allege often 
 vain impediments and worldly excuses, which 
 at the day of judgment will not serve them 
 
S. MATTHEW. 
 
 59 
 
 when the king had heard of it, he was wroth, and sending his hosts, destroyed those murderers, 
 and burnt their city. 8 Then he saith to his servants. The marriage indeed is ready : but 
 they that were invited, were not w#rthy. 9 Go ye therefore into the highways : and whosoever 
 you shall find, call to the marriage. 10 And his servants going forth into the ways, gathered 
 together all that they found, bad and good : and the marriage was filled with guests. 11 And 
 tho King went in to see the guests : and he saw there a man not attired in a wedding garment. 
 li And he saith to him. Friend, how earnest thou in hither not having a wedding garment ? But 
 he was dumb. 13 Then the King said to the waiters, Bind his hands and feet, and cast Inm 
 into the utter darkness: there shall be weeping and gnashin" of teeth. 14 For many be called 
 but few elect. 15 Then the Pharisees departing, consulted among themselves for to entrap 
 him in his talk 16 And they send to him their disciples with the Herodians, saying, Master, 
 wc know that thou art a ti'ue speaker, and teachest the way of God in truth, neither carest 
 thou for any man, for thou dost not respect the person of men. 17 Tell us therefore what is 
 thy opinion, is it lawful to give tribute to Cesar, or not ? 18 But .Tesus knowing their naughti- 
 ness, said, What do you tempt me Hypocrites ? 19 Show me the tribute coin. And they offered 
 him a penny. '20 And Jesus saith to them. Whose is this image and superscription ? 21 They 
 say to him, Cesar's Then he saith to them. Render therefore the things that are Cesar's, to 
 Cesar : and the things that are God's, to God. 22 And hearing it they marvelled, and leaving 
 him went their ways. 23 That day there came to him the Sadducees, that say there is no 
 resurrection : and asked him, 24 baying, Master, Moses said, If a man die not having a child, 
 that his brother marry his wife, and raise up seed to his brother. 25 And there were with us seven 
 brethren : and the first having married a wife, died : and not having issue, left his wife to his 
 brother. 26 In like manner the second and the third even to the seventh. 27 And last of all the 
 woman died also. 28 In the resurrection therefore whose wife of the seven shall she be ? for they 
 all had her. 29 And Jesus answering, said to them. You do err, not knowing the Scriptures, nor 
 the power of God. 30 For in the Resurrection neither shall they marry nor be married : but 
 are as the Angels of God in heaven. 31 And concerning the resurrection of the dead, have 
 you not read that which was spoken of God saying to you, 32 / am the God of Abraham, and 
 the God of Isaac, and the God of Jacob 1 He is not God of the dead, but of the living. 33 And 
 
 Annotations. 
 
 ver. 11. A man not attired. It profiteth not 
 much to be within the Church and to be a 
 Catholic, except a man be of good life, for such 
 a one shall be damned, because with faith he 
 hath not good works : as is evident by the ex- 
 ample of this man, who was within, and at the 
 feast as the rest, but lacked the garment of 
 charity and good works. And by this man are 
 represented all the bad that are called, and 
 therefore they also are in the Church, as this 
 man was at the feast : but because he was 
 called, and yet none of the elect, it is evident 
 that the Church doth not consist of the elect 
 only, contrary to our Adversaries. 
 
 ver. 21. To Cesar. Temporal duties and 
 payments exacted by worldly Princes must be 
 paid, so that God be not defrauded of his more 
 sovereign duty. And therefore Princes have 
 to take heed, how they exact : and others how 
 they give to Cesar, that is, to their Prince, the 
 things that are due to God, that is, to his Ec- 
 clesiastical Ministers. Whereupon Athanasius 
 reciteth those goodlv words out of an Epistle 
 of the ancient and famous Confessor Hosius 
 Cordubensis to Constantius the Arian Empe- 
 ror : "Cease I beseech thee, and remember that 
 thou art mortal, fear the day of judgment, in- 
 termeddle not with Ecclesiastical matters, nei- 
 ther do thou command us in this kind, but rather 
 learn them of us : to thee God hath committed 
 the Empire, to us he hatli committed the things 
 that belong to the Church : and as he that 
 with malicious eyes carpeth thine Empire, 
 gainsayeth the ordinance of God : so do thou 
 also beware, lest in drawing unto thee Eccle- 
 siastical matters, thou be made guilty of a great 
 crime. It is written, give ve the things that 
 are Cesar's, to Cesar ; and the things that are 
 
 Chapter 22. 
 God's, to God. Therefore neither is it lawful 
 for us in earth to hold the Empire, neither hast 
 thou, O Emperor, power over incense and sa- 
 cred things." Athan. Ep. ad Solit. vitam ageyites. 
 And Ambrose to Valentinian the Emperor 
 who by the ill counsel of his mother Justiniu 
 an Arian, required of Ambrose to have one 
 Church in Milan deputed to the Arian Here- 
 tic's faith : " We pay that which is Cesar's, to 
 Cesar : and that which is God's, to God. 
 Tribute is Cesar's, it is not denied: the 
 Church is God's, it may not verilv be yielded 
 to Cesar : because the Temple of" God cannot 
 be Cesar's right : which no man can deny but 
 it is spoken with the honour of the Emperor : 
 for what is more honourable than that the 
 Emperor be said to be the son of the Church? 
 For a good Emperor is within the Church, 
 not above the Church." Ambr.lib. 5. Ejnst.'Orat. 
 de Basil, trad. 
 
 ver. 30. As Angeh. As Christ proveth here, 
 that in heaven they neither marry nor are 
 married, because there they shall be as An- 
 gels : by the very same reason, is proved, that 
 Saints may hear our prayers and help us, be 
 they near or far off, because the Angels do so, 
 and in every moment are present where they 
 list, and need not to be near us, when they 
 hear or help us. 
 
 ver. 30. As Angels. Not to marry nor be 
 married, is to be like to Angels : therefore is 
 the state of Religious men and women and 
 Priests, for not marrying, worthily called of 
 the Fathers, an Angelical life. Cyp. lib. 2. de 
 disciple ^ hah. Virg. sub. finem. 
 
 ver. 32. Of the dead. Hierome by this place 
 disproveth the Heretic Vigilantlus, and in 
 him these of our time, which to dimmish the 
 
60 
 
 S. MATTHEW. 
 
 ihe multitudes hearing it, marvelled at his doctrine. 34 But the Pharisees hearing that he had 
 put the Sadducccs to silence, came together ; 35 And one of them a doctor of law asked of Inm, 
 tempting him, 3G Master, which is the great commandment in the law? 37 Jesus said to him, 
 Thou shall lovt the Lurdthy God/rom thy whole heart, and v;ith thy tvhole soul, and with thy whole 
 tiiind. 38 This is tiie greatest and the first commandment. 3'.t And the second is like to this, 
 Thou shah lovt thy neighbour as thyself. 40 On these two couuiiandments dependeth the whole 
 Law and the Prophets. 41 And the Pharisees being assembled, .Iesu.s asked them, 42 Saying, 
 What is your opinion of Christ whose son is he ? They say to him, David's. 43 He saith to 
 him, How then doth David in spirit call him Lord, saying, 44 The Lord said tomy Lord, sit on 
 my right hand, until I put tidne enemies the footstool of thy feet ? 45 If David therefore call him 
 Lord, how is he his son ? 46 And no man could answer him a word : neither durst any man 
 from that day ask him any more. 
 
 CHAPTER XXIII. 
 
 The Scribes and Pharisees after all thi.s, rontinuing still incorrigible, although he will have, the doctrine 
 
 of their Chair obeyed, yet againsil their works, and mimely their ambition, he openly inveighelh. crying 
 
 to them eight v;oes for their eightfold hypocrisy and hlindne.'is : 34 and so concluding with the most 
 
 worthy rejirobation of that persecuting gerierution and their mother-dty Jerusalem, with her Temple. 
 
 1 Then .lEstJS spake to the multitudes and to his disciples, 2 Saying, Upon the chair of 
 
 Moses have sitten the Scribes and the Pharisees. 3 All things therefore whatsoever they shall 
 
 say to you, observe ye and do ye : but according to their works do ye not, for they say and do 
 
 not. 4 f^or tliev bind heavy burdens and importable : and put them upon men's shoulders ; but 
 
 with a finger of their own they will not move them. T) But they do all their works for to be 
 
 seen of men: for they make broad their phylacteries, and enlarge their fringes. 6 And they 
 
 love the first places at suppers, and the first chairs in the synagogues, 7 And salutations in 
 
 the market-place, and to be called of men. Rabbi. 8 But be not you called Rabbi, for one is 
 
 your master and all you are brethren. 9 And call none father to yourself upon earth : for one 
 
 is your father, he that is in heaven. 10 Neither be ye called masters : for one is your master, 
 
 Annotations. 
 honour of Saints, call them of purpose, dead 
 men. 
 
 ver. 40. Of these two. Hereby it is evident 
 that all dependeth not upon faith only, but nuich 
 more upon charity, though faith be the first 
 which is the love of God and of our neighbour, 
 
 Annotations: 
 ver. 2. Chair of Moses. God preserveth the 
 truth of the Christian religion in the Apostolic 
 See of Rome, which is in the new law answera- 
 ble to the Chair of Moses, notwithstanding the 
 Bishops of the same were never so wicked of 
 life : yea, though some traitor as ill as Judas 
 ■were bishop thereof, it should not be prejudi- 
 cial to the Church and innocent Christians, for 
 whom our Lord providing, said. Do that vvhich 
 they say, but do not as they do. Aug. Epi. 165. 
 ver. 3. Whatsoever they shall say. Why, saith 
 Augustine,doiil{hou callthe Apostolic Chair the 
 chair'of pestilence ? If for the men, why ? Did 
 our Lord Jesus Christ, tor the Pharisees, any 
 wrong to the Chair wherein they sat ? Did he 
 not commend that chair of Moses, and pre- 
 serving the honour of the Chair reprove them ? 
 For he saith : They sit upon the Chair of 
 Moses, that which they say, do ye. These 
 things, if you did well consider, you would not 
 for the men whom you defame, tilaspheme the 
 See Apostolic, wherewith you do not com- 
 municate. And again he saith : Neither for the 
 Pharisees, to whom you compare us, not of 
 wisdom but of malice, did our Lord command 
 the Chair of Moses to be forsaken, in which 
 Chair verily he figured his own, for he warneth 
 the people to do that which they say, and not 
 to do that which they do ; and that the holi- 
 ness of the Chair be in no case torsaken, nor 
 the unity of the flock divided, for the naughty 
 Pastors. 
 
 Chapter 22. 
 which is the sum of the Law and the Prophets : 
 because he that hath this double charity ex- 
 pressed here by these two principal Com- 
 mandments, fulfiUeth and accomplisheth all 
 that is commanded in the Law and the Pro- 
 phets. 
 
 Chapter 23. 
 
 ver. 6. Love tlie first places. He condemneth not 
 due place of Superiority given or taken of men 
 according to their degrees, but ambitious seek- 
 ing for the same, and their proud heart and 
 wicked intention, which he saw within them, 
 and therefore might boldly reprehend them. 
 
 ver. 8. One is your 7mister. In the Catiiolic 
 Church there is one Master, Christ our Lord, 
 and under him one Vicar, with whom all Ca- 
 tholic Doctors and teachers are one, because 
 they teach all one thing. But in Arch-heretica 
 it is not so, where every one of them is a diverse 
 master, and teacheth contrary to the other, and 
 will be called Rabbi and Master, every one of 
 their own Disciples ; Arius a Rabbi among the 
 Arians, Luther among the Lutherans, and 
 among the Calvinists, Calvin. 
 
 ver. 10. Masters. Wickliffe and the like he- 
 retics of this time, do hereupon condemn de- 
 grees of School and titles of Doctors and Mas- 
 ters : where they miglit as well reprove Paul 
 for calling himself Doctor and Master of the 
 Gentiles: and for saying that there should be 
 always Doctors in the Church ; and whereas 
 ihcy bring the other words following, against 
 reljirious men who are called fathers ; as well 
 might thcv by this place take away the name 
 of canial fathers, and blame Paul for calling 
 himself llie onlv spiritual father of the Corin- 
 thians. But in deed nntliinu is here forbidden 
 but the contentious division and partiality of 
 such as make themselves Ringleaders of 
 
S. MATTHEW. 
 
 61 
 
 Christ. 11 He that is the greater of you, shall be your servitor. 12 And he that exalteth 
 hiuisclf, shall be humbled: and he that hunibleth liimseli, sh;ill be exalted. 13 But wo lo you 
 SS' ri!)os and Pharisees, hypocrites : because you shut tlie kingdom oi heaven before men. For 
 yourselves do not enter in : and those that are going in, you suiier not to enter. 14 Wo to you 
 iSi-ribes and Pharisees, hypocrites : because you devour widows' houses, praying long prayers, 
 for riiis you shall receive the greater judgment. 16 Wo lo you Scribes and Pfiarisees, hypo- 
 crites ; because you go round about the sea and the land, to make one proselyte : and when iie 
 is made, you niafce hun the child of hell double more than yourselves. 10 SVo to you blind 
 guides, that say. Whosoever shall swear by the temple, it is nothing : but he that shall swear 
 by that gold oi the temple, is bound. 17 Ye foolish and blind, for whether is greater, the gold, 
 or tile temple that sanctifieth the gold? 18 And whosoever shall swear by the altar, it is 
 nothing : but whosoever shall swear by the giit that is upon it, is bound. 19 Ye blind, for 
 whether is greater, the gift, or the altar thut sanctilieth the gitt ? 20 lie therefore that sweareth 
 by the altar, sweareth by it and by all things that are upon it : 21 And whosoever shall swear by 
 the temple, sweareth by it and by him that dwelleth in it : 22 And he that sweareth by heaven, 
 sweareth by the throne of God and by him that sitteih thereon. 23 Wo to you Scribes and 
 Pharisees, hypocrites : because you titlie mint, and annise, and cummin, and have left the 
 weightier thuigs of the Law, judgment, and mercy, and faith: these things you ought to have 
 done, and not to have omitted those. 24 Blind, guides, that strain at a gnat, and swallow a 
 camel. 25 AVo to you Scribes and Pharisees, hypocrites : because you mate clean that on the 
 outside ot the cup and dish : btit within you are full of rapine and uncleanness. 26 Thou blind 
 Pnarisee, first make clean the inside of the cup and the dish, that the outside may become clean. 
 27 Wo to you Scribes and Pharisees, hypocrites : because you are like to whited sepulchres, 
 which outwardly appear unto men beautiful, but within are full of dead men's bones, and all 
 lihhiness. 28 bo you al.-jo outwardly in deed appear to men just : but inwardly you are tiill of 
 hype 'crisy and iniquity. 29 Wo to you Scribes and Pharisees, ye hypocrites: because you 
 build ilie Prophet.^' sepulchres, and garnish the monuments of just men. 30 And say : If We 
 had liuen m our fathers' days, we had not been their fellows in the blood of the Prophets. 31 
 7"iierei'jre you are a testimony to your ownselves, that you are the sons of them that killed the 
 Prophets. 32 And fill you up the measure of your fathers. 33 You serpents, viper's broods, 
 how will you flee from the judgment of hell ? 34 Therefore behold I send unto you Prophets 
 and wise men and Scribes, and of them you shall kill and crucify, and of them you shall scourge 
 ill your Synagogues, and persecute from city into city. 35 That upon you may come all the 
 jti.st blood that was shed upon the earth, from the blood of Abel the just, even unto the blood 
 of Zacharias, the son of Barachias, whom you murdered between the temple and the altar. 
 3i) Amen, I say to you, all these things shall come upon this generation. 37 Jerusalem, Jeru- 
 salem, which killeth the Prophets, and stoncst them that were sent to thee, how often would) 1 
 gather together thy children, as the hen doth gather together her chickens under her wings, 
 and thou wouldst not ? 38 Behold, your house shall be leli; desert to you. 39 For I say" to 
 you, you shall not see me Irom henceforth till you say. Blessed is he ihat cometh in the name 
 of our Lord. 
 
 Annotations. 
 Schisms and Sects, as Donatus, Arius, Luther, 
 Calvin. 
 
 ver 13. Scrlhes and Pliarisees. In all tliese 
 reprehensions it is much to be noted, that our 
 Saviour, for the honour of Priesthood, never 
 reprehendeth Priests by that name. Cypr. ep. 
 65. Whereas our heretics use this n.iine of 
 purpose in reproach and despite. 
 
 ver. 14. P railing long prayers. They are not 
 reprcliended here for the" things themselves, 
 which for the most part are good, as long 
 prayer, making proselytes, garnishing the Pro- 
 phets' sepulchres, &.•,% but lor their wicked 
 purpose and intention, as before is said of fast- 
 ing, prayer,*, fdms. Matt. 6. 
 
 ver. 15. Double m<:re. They that teach that 
 it i3 enough to h.ive only faith, do make such 
 C h risti.ins, as the Jews did Proselytes, children 
 of Hell i'ar more than before. Aug. lib. de fide 
 ojHr. dip. 26. 
 
 ver. 19. Sanciifeth. Note that donaries and 
 gifts be.-NjVt'ed upon Churches and altars be 
 sanctified by dedication to God, and by touch- 
 ing the alar and other holy things : as now 
 specially th;? vessels of the sacrifice and Sa- 
 craments ot Christ's body and blood, by touch- 
 6 
 
 Chapter. 23. 
 ing the same, and the altar itself whereupon it 
 isconsec.Mted. Whereof Theojihylact writeth 
 thus upon this place : In the old Law Christ per- 
 niilMh not the gift lo be greater than the altar, but 
 with i«f the altar ig sanctified by the gift, for the hosts 
 by the divine grace are turned into our Lord's body, 
 and therefore is the altar aisn sanctified by them. 
 
 ver. 21. By him. that dwelleth therein. By this 
 we see that swearing by creature.s, as by the 
 Gospel, by Saints, is all reierred to the honour of 
 God, whose Gospel it is, whose Saints tiiey are. 
 
 ver. 28. Appear to men. Christ might boldly 
 reprehend them so oiten and so vehemently 
 for hypocrisy, because he knew their hearts 
 and intentions : but we, that cannot see within 
 men, may not presume to call men's external 
 good doings, hypocrisy ; but judge of men as 
 we see and know. 
 
 ver. 29. Garnish. Christ blameth not the 
 Jews for adorning the sepulchres of the Pro- 
 phets, entwitteth them ot their malice toward 
 him, and of that which by his divine know- 
 ledge he foresaw, that they would accomplish 
 the wickedness of their fathers in shedding his 
 blood, as their fathers did the blood of the 
 Prophets. HiUtr. < 
 
S. MATTHLW. 
 62 
 
 he th'u 1^0," the house-top, let hun not come down to take any thmg out ol h.s house. 18 Ai.d 
 
 Annotations. 
 ver 2. Notleft. This was fulfilled forty years 
 after Christ's Ascension by Vespasian the em- 
 peror and his son Titus. Luseb.lib.S c. b et 
 sea. ex Joseph. Upon which words, Thtre shall 
 not be left,&c. which threaten the destruction 
 of tlie Jews' Temple : and those words, Upon 
 lids rock wUlIhuiM my CImrch, which promise 
 thp Inn hling of the Catholic Church ot all na- 
 tions : Chrysostom, makin£{ a long comparison 
 of these two prophecies ot Christ, saith thus : 
 Thou seest in both, his great unspeakable 
 power, in that, that.he increased and built up 
 them that worshipped him, and those that stum- 
 bled at him he abased, destroyed, and plucked 
 them up by the root. Dost thon see how 
 whatsoevor he hath built, no man shall de- 
 stroy : and whatsoever he hath destroyed, no 
 man shall build ? He builded the Church, and 
 no man shall be able to destroy it : he destroy- 
 ed the Temple, and no man is able to build it, 
 . and that in so long time. For thev have en- 
 deavoured both to destroy that, and could not : 
 and they have attempted to build up this, and 
 they coldd not do that wither, &.C. _ 
 , ver 3. Tliesi^n. Our Master knowing that it 
 was not profitable nor seemly tor them to know 
 these secrets, gave them by way ot Frop iccy, 
 warnia<r of divers miseries, signs,^and tokens, 
 that should fall, some further off, and soiiie 
 nearer the latter day : by which the taithlul 
 rni"h' always prepare themselves, but never 
 be "certain of the hour, day, month, nor year, 
 when it should fall. A«,^. ep. 80. 
 
 ver 4. Seduce. The first and principal warn- 
 ing, needful for the faithful from Christ's As- 
 cension, to the very end of the world, is that 
 they be not deceived by heretics, which, uniler 
 the title of true teachers, and the name ot 
 Christ and his Gospel, will seduce many. 
 
 Chapter 24. 
 
 ver. 5. / 0711 Christ. Not only such as have 
 named themselves Christ, as Simon, Menan- 
 der, and such hke : but all arch-heretics be 
 Christs to their followers, Luther to the Lu- 
 therans, Calvin to the Calvinists : because they 
 believe them, rather than Christ speaking to 
 his Church. ,,^, , , 
 
 ver. 12. Iiwpdlii abound. When heresy and 
 false teachers reign in the world, namely, to- 
 ward the latter day, wicked life aboundetli, 
 and charity decayeth. 
 
 ver. 14. Shall be preached. The Gospel hath 
 been preached of late years, and now is, by 
 holy religious men of divers Orders, in sundry 
 great countries which never heard the Gospel 
 before, as it is thought. 
 
 \er. l^. Abomination of desolation. This abo- 
 mination of desolation foretold, was first partly 
 ' fulfilled ill divers profanations of the Temple 
 of .lerusalem, when the sacrifice and service 
 of God was taken away ; but specially it shall 
 be fulfilled by Antichrist and his precursors, 
 when they shall abolish the holy Mass, >yhicli 
 is the sacrifice of Christ's body and blood, and 
 the only sovereign worship due to God in his 
 Church : as Hv|wlvtus writeth in these words : 
 The Churches sh. ill lament with great lamen- 
 tation, because there shall neither oblation be 
 made, nor incense, nor worship prnteiul to 
 God. But the sacred houses ot Churches shall 
 be like to cottages, and the precious body 
 and blood of Christ shall not be extant, open- 
 ly in Churches, in those days ; the Liturgy, 
 o'r Mass, shall be extinguished, the Psalmo- 
 dy shall cease, the re(.-iling of Scriptures 
 shall not be heard. Hippol. de Aniichruiio. 
 By which it is plain that the heretics of 
 these days be the special forerunners of An 
 ' tichrist. 
 
S. MATTHEW. 
 
 63 
 
 he that is in the field, let him not go back to take his coat. 19 And wo to them that are with 
 child, and that give suck in those days. 20 But pray that your flight be not in the Winter, or 
 on the Sabbath. 21 For there shall be then great tribulation, such as hath not been trom the 
 beginning of the world until now, neither shdl be. 22 And unless those days had been short- 
 ened, no flesh should be saved : but for the elect the days shall be shortened. 23 Then if any 
 man shall say unto you, Lo, here is Christ, or there : do not believe him. 24 J'or there shall 
 rise false Christs and false Prophets, and shall show great signs and wonders, so that the elect 
 also, it it be possible, may be induced into error. 25 Lo, I have foretold you. 26 If therefore 
 they shall say unto you, Behold he is in the desert : go ye not out : behold in the closets, believe 
 it not. 27 For as lightning cometh out of the East, and appeareth even into the West, so 
 shall also the advent of the Son ol' Man be. 28 Wheresoever the body is, thither shall the 
 eagles also be gathered together. 29 And immediately after the tribulation of those days the 
 sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, 
 and the powers of heaven shall be moved : 30 And then shall appear the sign of the Son of 
 Man in heaven : and then shall all tribes of the earth bewail : and they shall see the Son of 
 Man coming in the clouds of heaven with much power and majesty. 31 And he shall send his 
 Angels with a trumpet, and a great voice : and they shall gather together his elect from the 
 four winds, from the furthest parts of heaven, even to the ends thereof. 32 And of the fig tree 
 learn a parable : When now the bough thereof is tender, and the leaves come forth, you Know 
 tliat Summer is ni^h. 33 So you also, when you shall see these things, know ye that it is 
 nigh, even at the diaors. 34 Amen, I say to you, that this generation shall not pass, till all these 
 thmgs be done. 35 Heaven and earth shall pass, but my words shall not pass. 36 But of that 
 day and hour nobody knoweth, neither the Angels of lieaven, but the Father, alone. 37 And 
 as in the days of Noah, so shall also the coming of the Son of Man be. 38 For as they were 
 in the days before the flood, eating and drinking, marrying and giving to marriage, even unto 
 that day in which Noah entered into the ark, 39 And knew not till the flood came, and took them 
 all : so also shall the comin^ of the Son of Man be. 40 Then two shall be in the field : one 
 shall be taken, and one shall be left. 41 Two women grinding in the mill : one shall be taken, 
 and one shall be left. 42 Watch, therefore, because you know not what hour your Lord will 
 come. 43 But this know ye, that if the good man of the house did know what hour the thief 
 would come, he would surely watch, and would not sufTer his house to be broken up. 44 
 Therefore be ye also ready, because at what hour you know not, the Son of Man will come. 
 45 Who, thinkest thou, is a faithful and wise servant, whom his lord hath appointed over his 
 family, to give them meat in season ? 46 Blessed is that servant whom, when his lord cometh, 
 he shall find so doing. 47 Amen, I say to you, that over all his goods shall he appoint him. 
 48 But it that naughty servant shall say in his heart, My lord is long a coming. 49 And shall 
 begin to strike his fellow-servants, and eateth, and drinketh with drunkards. 50 The lord of 
 that servant shall come in a day that he hopeih not, and an hour that he knoweth not, 51 And 
 shall divide him, and appoint his portion with the hypocrites : there shall be weeping and 
 gnashing of teeth. 
 
 Annotations. 
 
 ver. 22. Shall be shortened. The reign of An- 
 tichrist shall be short, that is, three years and 
 a half. Dan. 7. Apn. 11. Therefore the here- 
 tics are blasphemous and ridiculous, that say, 
 Christ's Vicar is Antichrist, who hath sitten 
 these 1500 years. 
 
 ver. 23. Here is Christ. Whosoever draweth 
 Christ or his Church from the communion and 
 fellowsiiip of all nations Christened, to one 
 corner, town, or country, believe him not. Aug. 
 de unit. Ecc. 3. 
 
 ver. 24. Great signs. These signs'and mira- 
 cles shall be to the outward appearance only, 
 for S. Paul calleth them lying^ signs, to seduce 
 them only that shall perish. vVhereby we see 
 that if heretics could work feigned and forged 
 miracles, yet we ought not to believe them, 
 much less when they cannot so much as seem 
 to do any. 
 
 ver. 26. In closets. Christ having made the 
 Church's authority bright and clear to the 
 wh')le world, warneth the faithful to take heed 
 of heretics and schismatics, which have their 
 conventicles aside in certain odd places and 
 obscure corners, alluring curious persons unto 
 
 Chapter 24. 
 them. Aug. lib. 1. q. Evan. q. 38. For, as for 
 the coming together of Catholics to serve God 
 in secret places, that is a necessary thing in 
 time of persecution, and was used of Christians 
 for three hundred years together after Christ, 
 and the Apostles also and Disciples came so 
 together in Jerusalem, for fear of the Jews. 
 And Catholics do the same at this day in our 
 country, not drawing religion into corners 
 from the society of the Catholic Church, but 
 practising secretly the same faith, that in all 
 Christendom shineth and appeareth most glo- 
 riously. 
 
 ver. 29. Immediately. If the latter day shall 
 immediately follow the persecution of Anti- 
 christ, which is to endure but three years and 
 a half, as is aforesaid : then it is mere blasphe- 
 my to say, God's Vicar is Antichrist, and that, 
 by their own limitation, these thousand years 
 almost. 
 
 ver. 30. The sign of. The sign of the Son of 
 Man is the holy Cross, which then shall appear 
 to the Jews, to their confusion, Chri/s. in Matt, 
 ho. 77. It shall be no less confusion to heretics, 
 that cannot abide the sign thereof. 
 
64 S. MATTHEW. 
 
 CHAPTER XXy. 
 Continuing his Sermon, he brinneth two parables of ten virgins, and of Talents, to show how it shall 
 
 be in Doomsday with thefailltful that prepare, and that prepare not themselves. 31 Then also without 
 
 parables he showeth that sucltfaithftd as do -works of vicrcij, sluiU have for them life everlasting ; and 
 
 such as do not, everlustin;^ diuniialion. 
 
 1 Then shall the kingdom ol heaven be like to ten virgins: which taking their lamps went 
 forth to meet the bridegroom and the bride. 2 And five of them were foolish, and five wise. 
 3 But the five foolish, having taken their lamps, did not take oil with them. 4 But the wise 
 did take oil in their vessels with the lamps. 3 And the bridegroom tarrying long, they slum- 
 bered all and slept. 6 And at midnight there was a clamour made. Behold the bridegroom 
 Cometh, go ye forth to meet hiru. 'T' Then arose all those virgins: and they trimmea their 
 lamps. « And the foolish said to the wise. Give us of your oil : because oiir lamps are going 
 out. y The wise answered, saying. Lest peradventure there suHice not for us and you, go 
 rather to them that sell : and buy for yourselves. 10 And while they went to buy, the bride- 
 groom was come : and they that were ready entered with him to the marriage, and the gate 
 was shut. 11 But last of all come also the other virgins, saying: Lord, Lord, open to us. 
 12 But he answering said, Amen, I say to you I know you not. 13 Watch ye therefore, be- 
 cause you know not the day nor the hour. 14 For even as a man going into a strange country, 
 called his servants, and delivered them his goods. 15 And to one he gave five talents, and 
 to another two, and to another one, to every one according to his proper faculty : and imme- 
 diately he took his journey. 16 And he that had received the five talents, went his way, and 
 occupied with the same, and gained oilier live. 17 Likewise also, he that had received the two, 
 gained other two. 18 iJut he th;it had received the one, going his way digged into the earth, 
 and hid his lord's money. I'J But after much time the lord of those servants cometh, and 
 made account with them. *20 And there came he that had received the five talents, and offered 
 other five talents, saying, Lord five talents thou didst deliver me, behold 1 have gained other 
 five besides. 21 His lord said unto him : Well fare thee good and fahhful servant, because 
 t'lou hast been faithful over a few things, I will place thee over many things : enter into the joy 
 of thy lord. 22 And there came also he that had received the two talents, and said. Lord two 
 t'deius thou didst deliver me : behold, I have gained other two. 23 His lord said to him. 
 ^Vcll fare thee good and faithful servant : because thou hast been faithful over a few things, I 
 will place thee over many things, enter into the joy of thy lord. 24 And he also that had re- 
 ceived the one talent, came forth and said. Lord, 1 know that thou art a hard man, thou reapest 
 where thou didst not sow, and gaiherest where tliou strawedst not. 25 iVnd being afraid, I 
 went and hid thy talent in the earth : behold lo, here thou hast that which thine is. 2tj And 
 his lord answering, said to him : Naughty and slothful servant, thou didst know that I reap where 
 I sow not, and gather where I strawed not : 27 Thou oughtest therefore to have committed my 
 money to the bankers, and coming I might have received mine own with usury- 28 Take ye 
 away therefore the talent from him, and give it him that hath ten talents. 29 For to every one 
 titat hath shall be given, and he shall abound : but from him that hath not, that also which he 
 seemeth to have shall be taken away Ironi him. 30 And the anprofitable servant cast ye out 
 into the utter darkness. There shall be weeping and gnashing of teeth. 31 And when the 
 Son of Man shall come in his majesty, and all the Angels with him, then shall he sit upon the 
 s^at of his majesty : 32 And all nations shall lie gathered together before him, .and he shall 
 S:;))arate them one from another, as the pastor separaleth the sheep from the goats : 33 And 
 shall set the sheep at his right hand, but the goats at his left. 34 Then shall the king say to 
 them that shall bo at his right hand. Come ye blessed of my Father, possess you the kingdom 
 
 Annotations. Chapter 25. 
 
 ver. \.Virgi7is. These Virgins, five wise and 
 five foolish, signify that in the Church militant 
 there be good and bad : which bad shall be 
 shut out at the latter day, although they have 
 lumps, that is faith, as the other. Because their 
 lamps are out, that is, their faith is dead with- 
 out charity and good works to lighten them. 
 Greg. ho. 12. 
 
 ver. 1. Ijampa. These lamps lighted, he good 
 works, namely of mercy, and the laudable 
 conversation which shineth before men. Aug. 
 epi. 120. c. 33. 
 
 ver. 3. 0(7. This oil is the right inward in- 
 tention directing our works to God'.s glory, 
 and not to the praise of ourselves in the sight 
 of men. Aug. epi. 120. c. 33. 
 
 ver. 8. Your oil. If we be not in the favour 
 of God, and have not our own merits, we shall 
 rot be holpen by other men's deserts at the day 
 of judgment. 
 
 ver. 20. I have gained. Freewill with God's 
 grace doth merit. 
 
 ver. 27. With usury. Usury is here taken 
 for the lawful gain that a man getteth by well 
 employing his goods : when God giveth us 
 any talent or talents, he looketh for usury, that 
 is for spiritual increase of the same by our di- 
 ligence and industry. 
 
 ver. 29. That trhich he seemeth to have. He is 
 said to have God's gifts, that useth them; and 
 to such a one God will increase his gifts. He 
 that useth them not, seemeth to have, rather 
 than hath them ; and from him God will with- 
 draw that which before he gave. 
 
 ver. 32. Se/iamte. Lo, here is the separation, 
 for ill the Church militant they lived both to- 
 gether. As for heretics, they went out of the 
 Church before, and separated themselves: and 
 therefore are not to be separated here, as being 
 judged already. 
 
S. MATTHEW. 
 
 65 
 
 prepared for you from the foundation of the world. 35 For I was a hungered, and you gave me 
 to eat : 1 was athirst and you gave nie to drink. 35 I was a stranger and you 'ook me m: 
 naked, and you covered ine : sick,' and you visited me, I was in prison and you came to 
 me. 37 Then shall the just answer him saying : Lord when did we see thee a h\ingered. and 
 fed thee : athirst and gave thee drink ? 38 And when did we see thee a stranger, and took thee 
 in 1 or naked, and covered thee ? 39 Or when did we see thee sick or in prison : and came to 
 thee ? 40 And the king answering shall say to them, Amen, I say lo you, as long as you did 
 it to one of these my least brethren you did it to me. 41 Then he shall say to them also that 
 shall be at his left hand, Get ye away from me, you cursed, into tire everlastmg, which was pre- 
 pared tor the Devil and his angels. 42 For I was a hungei-ed, and you gave me not to eat : I 
 was athirst, and you gave me not to drink. 43 I was a stranger and you took me not m : naked, 
 and yOu covered me not : sick, and in prison, and you did not visit me. 44 Then they also shall 
 answer him saying. Lord, when did we see thee a hungered, or athirst, or a stranger, or naked, 
 or sickj or in prison : and did not minister to tiiee ? 45 Then he shall answer them, saying, 
 Amen, I say to you, as long as you did it not to one of these lesser, neither did you it to me 
 46 And these shall go into pmiishment everlasting : but the just, into hfe evferlasiing. 
 
 CHAPTER XXVI. 
 To the Council of the Jews, Judas by occasioii of Mary Magdalen's ointment, dolh sell him for little. 17 
 After the Pasehal lamb, 26 he givet/i them that bread of life, promised J/io. G., i7i a mystical Sacri- 
 fu-c or Si/i(ira/i,in of his Body and Blood. 31 And that night he is after his prayer 47 taken of the 
 Jetrs' iiicii, Jiiihts bring their ciipluin ; and forsaken of the. other eleven for fear : bl is falsely ac- 
 cused, ami. inijiiousli/ condcinned, <f the Jews' Council, 67 and shamefully abused of them: 69 and 
 thrice denied of Peter : All, even as the Scriptures and. himself had of ten foretold. 
 1 And it came to pass, when .Tesus had ended all these words, he said to his Disciples, 2 
 You know that after two days shall be Pasch, and the Son oi Man shall be delivered lo be crucified. 
 3 Then were gathered together the chief Priests and Ancients of the people into the court of 
 the high Priest, who was called Caiphas : 4 And they consulted how they might by some wile 
 apprehend Jesus, and kill him. 5 But they said. Not on the festival day, lest perhaps there 
 might be a tumult among the people. 6 And when. Iesus was in Bethania in the house of Simon 
 the Leper, 7 There came to him a woman having an alabaster box of precious ointment, and 
 poured it out upon his head as he sat at the table. 8 And the disciples seeing it, had indig- 
 nation saying, whereto is this waste ? 9 For this might have been sold for much, and given to 
 the poor. 10 And .Tesus knowing it, said to them ; why do you molest this woman ? for she 
 hath wrought a good work upon me. 11 For the poor you have always with you : but me you 
 have not always. 12 For she in pouring this ointment upon my body : hath done it to bury me. 
 13 Amen, I say to you, wheresoever this Gospel shall be preached in the whole world, that also 
 which she hath done, shall be reported for a memory of her. 14 Then went one of the Twelve, 
 
 A.\ .NOTATIONS. 
 
 ver. 34. Come ye. 41. Get ye away. It is no 
 incongruity that "God should say. Go into ever- 
 lasting tire, to them that by their free will have 
 repelled his mercy : and the other. Come ye 
 blessed of my father, take the kingdom pre- 
 pared for them that by their free will have re- 
 ceived faith, and confessed their sins, and 
 done penance. Aug. lib. 3. Act. cum Fel. Manich. 
 cap. 8. 
 
 ver. 34. Prepared for. This kingdom then is 
 prepared for those only that do good works : 
 as Christ also signitieth elsewhere, saying, 
 
 Annotations 
 ver. 8. This waste. Cost bestowed upon 
 Christ's body then alive, beins: to the same not 
 necessary, seemed to the disciples lost and 
 fruitless : so the like bestowed upon the same 
 body in the Sacrament, upon Altars, or 
 Churches, seemeth to the simple lost or less 
 meritorious, than if the same were bestowed 
 upon the poor. 
 
 ver. 10. Good work. Cost bestowed for reli- 
 gion, devotion, and signification, is a meritori- 
 ous work, and often more meritorious than to 
 giva to the poor, though both be very good, and 
 in some case the poor are to be nre'erred : yen 
 in certain cases of necessity, the chnrrh will 
 brenk the very consecrnted vessels and jewels 
 of silver and gold, and bestow them in works 
 6* 
 
 Chapter 25. 
 That it is not in his power to give it otherwise. 
 Annol. c. 20, 23. 
 
 ver. 35. Yuu gave me. Hereby we see how' 
 much alms-deeds and all works of mercy pre- 
 vail towards life everlasting, and to blot out 
 former sins. Aug. in Ps. 49. ' 
 
 ver. 42. Gave me not. He chargeth them not 
 here that they believed not, but that they did 
 not good works. For such did believe, but they 
 cared not for good works ; as though by dead 
 faith they might have come to heaven. Aug. 
 de fid. and op. cap. 15. andad. Dulcit.q. 2.to77i. 4. 
 
 Chapter 26. 
 of mercy But we may remember very well, 
 and our fathers knew it much better, that the 
 poor were then best relieved, when most was 
 bestowed upon the Chinch. 
 
 ver. 11. Have not. We have him not invisi- 
 ble manner as he conversed on the earth with 
 his Disciples, needing relief like other poor 
 men: but we have him after another sort in 
 the Sacrament, and yet have him truly and 
 really the self same body. Therefore he saith, 
 they should not have him, because they should 
 not so have him, but after another manner; as 
 when h» said, Luk. 24. as though ho were not 
 the'i wi'h them, When I was with you. 
 
 ver. 13. Shall be reported. Hereby we learn, 
 that ihe good works of Saints are to be record* 
 
66 
 
 S. MATTHEW. 
 
 which was called Judas Iscariot, to the chief Priests, 15 And said to them, what will ye give 
 me, and I will deliver him unto you ? But they appointed unto him thirty pieces of silver. 16 
 And from thenceforth he sought opportunity to hctray iiini. 17 And the first day of the Azymes 
 the Disciples came to Jesus, saying, where wilt thou that we prepare for thee to eat the 
 Pasch ? 18 But Jesus said, Go ye into the city to a certain man : and say to him. The Master 
 saith. My time is at hand, with tliec do I make the Pasch with my Disciples. 19 And the 
 Disciples did as Jesus appointed them, and they prepared the Pasch. 20 But when it was 
 even, he sat down witli his twelve disciples. 21 And while they were eating, he said : Amen, 
 I say to you, that one of you shall betray me. 22 And they being very sad, began every one 
 to say. Is it I Lord? 23 But he answeruig said, He that dippeth his hand with me in the dish, 
 he sHaii betray me : 24 The Son of Man mdeed goeth as it is written of him : but wo be to that 
 man, by whom the Son of Man shall be betrayed. It were good fur him, if tliat man had not been 
 born. 25 And Judas that betrayed him, an.swering said. Is it I Rabbi > lie saith to him, Thou 
 hast said. 20 And whiles they were at supper, Jesus took bread, and blessed, and brake : and 
 he gave to his Disciples, and said, Take ye, and eat: This is my body. 27 And taking the 
 
 Annotations. 
 ed and set forth to their honour in the Church 
 after their death. Whereof arise their holy 
 days and commemorations. 
 
 ver. 20. Twelve. It must needs be a great 
 nrystery that he was to work in the institution 
 of^the new sacrifice by the marvellous trans- 
 mutation of bread and wine into his body and 
 blood. Whereas he admitted none, although 
 many present in the city, but the twelve Apos- 
 tles, which were already taui|ht to believe it 
 without contradiction, John 6. and were to have 
 the administration and consecration thereof 
 by the Order of Priesthood, which also was 
 there given to them to that purpose. Where- 
 as at the eating of the Paschal lamb all the fa- 
 mily was w^ont to be present. 
 
 ver. 26. Hr took bread. Here at once is in- 
 stituted, for the continuance of the external of- 
 fice of Christ's eternal Priesthood according 
 to the order of Melchisedec, both a Sacrifice 
 and a Sacrament, though the Scriptures give 
 neither of these names to this action: and our | 
 adversaries without all reason or religion ac- 
 cept in a sort the one, and utterly deny the 
 other. A sacrifice, in thit it is ordained to 
 continue the memory of Christ's death and ob- 
 lation upon tjje cross, and the application of 
 the general virtue thereof to our particular ne- 
 cessities, by consecrating the several elements, 
 not into Christ'd whole person as it was born of 
 the Virgin or now is in heaven, but the bread 
 into his body apart, as betrayed, broken, and 
 given for us : the wine into his blood apart, as 
 shed out of his body for remission of sins and 
 dedication of the New Testament, which be 
 conditions of his person as he was in sacrifice 
 and oblation. In whicli mystical and unspeak- 
 able manner, he would have the Church to of- 
 fer and sacrifice him diily, and he in mystery 
 and Sacrament dieth, though now not oidy in 
 heaven, but also in the Sacrament, he be in- 
 deed per concomilnnt'mm, as the Church callclh 
 it, that is, by sequel of^ all his parts to each 
 other, whole, alive, and immortal. Which point 
 because our adversaries understand not, not 
 knowing the Scriptures nor the poiuerof God, they 
 blaspheme, and abuse the people to their dam- 
 nation. It is also a Sacrament, in that it is or- 
 dained to be received into our bodies, and to 
 feed the same to resurrection and immortality, 
 and to give grace and salvation to oursoult:, if 
 we worthily receive it. 
 
 Chapter 2f). 
 
 ver. 26. Blessed. Our Adversaries for the 
 two words that are in Greek and Latin, hene- 
 dixit, and ffratias egi.t, he blessed, he gave thanks, 
 use only the latter, of purpose to signify, that 
 Christ blessed not nor consecrated the bread 
 and the wine, and so by that blessing wrought 
 any effect upon them, but gave thanks only to 
 his father, as we do in saying grace. But the 
 truth is, that the word tv'Xoyciv signiiieth pro- 
 perly to bless, and is referred to the thing that 
 IS blessed, as Luk. 9. of the fishes, ev'Xoytiutv 
 avrovs, henedixit eis, he blessed them, and thereby 
 wrought in them that wonderful multiplication 
 So the blessing of God is always effectual : and 
 therefore here also he blessed the bread, and 
 by that blessing, with the words following, 
 made it his body. Amhr. lib. de his qui inili. myst. 
 c. 9. Aug. ep. 59. ad Paulinum. Now whereas 
 takmg the Cup, it is said, he gave thanks, We 
 say, that it is all one with blessing, and that he 
 blessed the ctip, as before the bread : as it is 
 evident by these words of S. Paul, Calix ciii 
 belted iri mil s, the cup which we bless : and thcre- 
 fc)re he callcth it, CaJicem benedictionis, the cup 
 ofblessini;, using the same Greek v.'ord that is 
 spoken of the bread. But why is it then said 
 here, he gave thanks ? because we translate 
 the words faithfully, as in the Greek and the 
 Latin, and because the sense is all one, as we 
 arc taught bv Paul before alleged, and by the 
 Fatht^rs, which call this giving of thanlis over 
 the Cup, or over the bread, the blessing there- 
 o'. Juf^tin. in fin. 2. Apol. Pnnem Eiirharisfisa- 
 tum. Irenee, lib. 4. c. 34. Panem in tjun gratia 
 artcp. sunt. Ci/prian de cuen. Dnm. Calix Solemni 
 benedirtiane sncralus, that is, The Bread bJes.terl 
 by tyiviriT thanks upon it, Tlie Cup consecrated by 
 solemn blessinis. 
 
 ver. 26. This is. The bread and the wnne 
 bo turned into the body and blood of Christ 
 by the same omnipotent power by which the 
 W'Orld was made, and the Word was incarnate 
 in the womb of the Virgin. Damasr. lib. 4. c. 14. 
 Ct/pr. de Ccrn. Domini. Amh. lib. dr myst. in it c. 9. 
 
 ver. 26. My body. He said not, This bread i-f 
 a figure of my body : or, TTiis u'ine is a figure of 
 my blood; but. This is my body, and. This ).s- ?ny 
 blood. Damasc.lib. 4. cap. 14. Theaphyl. in hanc 
 locum. Cone. 2. Nic. Act. 6, 10. 4. eiusdem actionis 
 in fine : when some Fathers call it a figure or 
 si cm, they mean the outward forms of bread and 
 wine. 
 
S. MATTHEW 
 
 67 
 
 Chalice, he gave thanks : and gave to them, saying : Drink ye all of this. 28 For this is 
 
 MY BLOOD OF THE New TESTAMENT, WHICH SHALL BE SHED FOR MANY UNTO REMISSION OF 
 
 SINS. 29 And I say to you, 1 will not drink trom iienceforth of this fruit of the vine, until that 
 day when I shall drink it with you new in the kingdom of my father. 30 And a hymn being 
 said, they went forth unto Moiuit Olivet. 31 Then Jesus saith to them, All you shall be scan- 
 dalized in me, in tliis night. For it is written, / mil strike the pastor, and the sheep of the Jlock 
 shall be dispersed. 32 But after I shall be risen again, I will go before you mto Galilee. 33 And 
 Peter answering, said to him. Although all shall be scandalized in thee, 1 will never be scan- 
 dalized. 31 Jesus said to him. Amen, 1 say to thee, that in this night before the cock crow 
 thou shall deny me thrice. 35 Peter saith to him, Yea, though I should die with thee, 1 will 
 not deny thee. Likewise also said all the disciples. 36 Then Jesus cometh with them into a 
 village called Gethsemane : and he said to his disciples. Sit you here till 1 go yonder, and pray. 
 37 And taking to him Peter and the two sons of Zebedee, he began to wax sorrowful, and to be 
 sad. 33 Then he saith to them : My soul is sorrowful even unto death : stay here, and watch 
 with me. 39 And being gone forward a little, he fell upon his face, praying, and saying, My 
 father, if it be possible, let this chalice pass from me : nevertheless not as Iwill, but as thou. 
 40 And he cometh to his disciples, and findeth them sleeping, and he saith to Peter, Even so ? 
 Could you not watch one hour with me ? 41 Watch ye, and pray that ye enter not into temp- 
 lalion. The spirit indeed is prompt, but the flesh weak. 42 Again the second time he went, 
 and prayed, saying. My father, if this chalice may not pass, but fmust drink it, thy will be done. 
 43 And he cometh again, and findeth them sleeping : for their eyes were become heavy. 44 
 And leaving them, he went again : and he prayed the third time, saying the self same word. 
 4j Then he cometh to his Disciples, and saith to them, Sleep ye now and take rest ; behold the 
 hour approapheth, and the Son of Man shall be betrayed into the hands of sinners. 46 Rise, let 
 us go : behold he approacheth that shall betray me. 47 As he yet spake, behold Judas one of 
 the Twelve came, and with him a great multitude with swords and clubs, sent from the chief 
 Priests and the Ancients of the people. 48 And he that betrayed him, gave them a sign, say- 
 ing, Whomsoever I shall kiss, that is he, hold him. 49 And forthwith coming to Jesus, he said, 
 Hail, Rabbi. And he kissed him. 50 And Jesus said to him, Friend, whereto art thou come ? 
 Then they drew near, and laid hands on Jesus, and held him. 51 And behold one of them that 
 were with Jesus, stretching forth his hand, drew out his sword : and striking the servant of the 
 high Priest, cut off his ear. 52 Then Jesus saith to him, Return thy sword into his place : for 
 all that take the sword shall perish with the sword. 53 Thinkest thou that I cannot ask my 
 Father: and he will give me presently more than twelve legions of Angels ? 54 How then shall 
 the Scriptures be fuliilied, that so it must be done ? 55 In that hour Jesus said to the multi 
 tut'es : Yon are come out as it were to a thief, with swords and clubs to apprehend me : I sat 
 daily with you teaching in the temple : and you laid no hands on me. 56 And all this was done, 
 that the Scriptures of the Prophets might be fulfilled. Then the disciples all leaving him, fled. 
 57 l^ut they taking hold of Jesus led him to Caiphas the high Priest, where the Scribes and 
 Ancients were assembled. 53 And Peter followed hira afar off, even to the court of the high 
 Priest. And going in he sat with the servants, that he might see the end. 59 And the chief 
 Prie-it and the whole Council sought false witness against Jesus, that they might put him tc 
 death : 60 And they found not, whereas many false witnesses had come in. And last of all 
 there came two false witnesses : 61 And they said, I'his man said, I am able to destroy the 
 
 Annotations. 
 
 ver. 23. Blood of the New Testament. As the 
 Old Testament was dedicated with blood in 
 these words, Titis is the Mood of the Te.'ttament, 
 6{c. Heb. 9. so here is the institution of the New 
 Testament in Christ's blood, by these words. 
 This is the blood of the New Testament, <^c. which 
 is here mystically shed, and not only afterward 
 upon the Cross : for the Greek is the present 
 tense in all the Evangelists, and S. Pan] : and 
 likewise speaking of the body 1 Cor. 11. it is 
 in the Greek the present tense, and Luk. 22. 
 and in the Latin her?. And the Heretics them- 
 selves so put it in their Translations. 
 
 ver. 29. Fruit of the Virie. S. Luke putteth 
 these words before he come to the consecra- 
 tion, whereby it seemeth, that he speakcth of 
 the wine of the Paschal lamb, and therefore 
 nameth it, the fruit of the vine. But if he speak 
 of the wine which was now his blood, he nameth 
 it notwithstanding wine, as S. Paul nameth the 
 other bread, for three causes : first, because it 
 was so before : as Eve is called Adam's bone, 
 and, Aaron's rod devoured their rods : whereas 
 
 Chapter 26. 
 they were not now rods, but serpents : and. He 
 tasted the water turned into wine ; whereas it was 
 now wine, and not water : and such like. Se- 
 condly, because it keepeth the forms of bread 
 and wine, and things are called as they appear ; 
 as when Raphael is called a young man, Tob. 
 5. and. Three men appeared to Abraham, Gen. 18. 
 whereas they were three Angels. Thirdly, 
 because Christ in this Sacrament is very true 
 and principal bread and wine, feeding and re 
 freshing us in body and soul to everlasting life. 
 
 ver. 39. Not as twill. A perfect example of 
 obedience, and submitting ourselves and our 
 wills to God's will and ordinance in all adver- 
 sity : and that we should desire nothing tem- 
 poral, but under the condition of his holy plea- 
 sure and appointment. 
 
 ver. 41. Watch and pray. Hereof came 
 Vigils and Nocturnes, that is, watching and 
 praying in the night, commonly used in the 
 Primitive Church of all Christians, as is plain 
 by Cyprian and Hierome : but afterward, and 
 until this day, specially of Religious persons. 
 
68 
 
 S. MATTHEW. 
 
 temple of God, and after three days to re-edify it. 62 And the high Priest rising up, said to him : 
 Ansvverest thou nothing to the things vvhieli these do testify against thee ? 63 But .Iesus hehl 
 his peace. And ilie high Priest said to him : I adjure theeby the hving God, that tliou toll us 
 if thou be Christ the Son of God. 64 Jesus saith to him, 'I'hou hast said, nevertheless I s;iy to 
 you, hereafter you shall see the Son of Man sitting on the right hand ot the power of God, and 
 coming in the clouds of heaven. 65 Then the higli Priest rent his garments, saying, lie hath 
 blasphemed, wh,it need we witnesses any further ? behold, now you have heard the blasphemy, 
 66 How ihinli you ? But they answering said, He is guilty of death. 67 Then did they spit 
 jn his face, and bufi'eted him, and others smote his face with the palms of their hands, 68 
 Saying, Prophesy unto us, O Christ : Who is he that struck thee ? 69 But Peter sat without in 
 'he court : and there canie to him one wench, saying : Thou also wast with .Iesus the Galilean. 
 70 But he denied before them all, sayin>j, I wot not what thou sayest. 71 And as he wen; out 
 )f the gate, another vvetich saw him, and she saith to them that were there, And this fellow 
 ilso was with Jesus the Nazarite. 72 And again he denied with an oath, that I know not the 
 .nan 73 And after a little they came that stood by, -and said to Peter, Surely thou also art of 
 ihem: for even thy speech doth bewray thee. 74 Then he began to curse and to swear that 
 he knew not the man. And incontinent the cock crew. 75 And Peter remembered the word 
 of Jesus wiiich he had said, Before the cock crow, thou shalt deny me thrice. And going 
 forth, he wept bitterly. 
 
 CHAPTER XXVII. 
 The chief of the Jews accuse him to Pilate the Gentile, his hetruyer, and the Judge, and the Judge's 
 wife, testifying in the meantime manifoldh/ his innocence : 20 arid persuade the common people also 
 not only to prefer the murderer Barahhas, but also to cry, CRUCiFtGE : All to the reprobation of 
 their whole nation, and nothing but fidfiJting the Scriptures. 27 After /miny illusions, 31 he is 
 crucified by the Gentiles, 3S which the Jews seeing, do triumph as if they had now the victory. 
 45 But even then by many wonderful works he declareth his mi'jht, to their confusion, bl Finally, 
 being buried, they to make all sure, set soldiers to kettj) his sepulchre. 
 
 1 And when morning was come, all the chief Priests and Ancients of the people consulted 
 together against Jesos, that they might put him to death. 2 And they brought him bound, 
 find delivered him to Ponce Pilate the President. 3 Then Judas that betrayed him, seeing 
 that he was condemned, repenting him, returned the thirty silver pieces to the chief Priests 
 and Ancients, 4 Saying, I have siimed, betraying just blood. But they said, What is that to us i 
 look thou to it. 5 And casting down the silver pieces in the temple, he departed : and went 
 and hanged himself with a halter. 6 And the chief Priests having taken the silver pieces, 
 said, It is not lawful to cast them into the Corbana : because it is the price of blood. 7 And 
 after they had consulted together, they bought wiih them the potter's field, to be a burying place 
 for strangers. 8 For this cause that field was called Huceldama, that is, the field of liUxid even 
 to this present day. 9 Then was fulfilled that which was spoken by Jeremy the Prophet, say- 
 ing. And they took the thirty pieces of silver, the jrrice of the priced, whom they didprice of the children 
 of Israel. 10 And they gave them into the potter' s field, as our Lord did appoint tome. 11 And 
 Jesus stood before the President, and the President asked him, saying, Art thou the King of 
 the Jews ? Jesus saith to him. Thou sayest. 12 And when he was accused of the chief 
 Priests and Ancients, he answered nothing. 13 Then Pilate saith to him. Dost thou not hear 
 how many testimonies they allege against thee ? 14 And he answered him not to any word : 
 so that the President did marvel exceedingly. 15 And upon the solemn day the President had 
 accustomed to release unto the people one prisoner whom they would. 16 And he had then 
 a notorious prisoner, that was called Barabbas. 17 They therefore being gathered together, 
 Pilate said : whom will you that I release to you, Barabbas, or Jesus that is called Christ ? 
 IS For he knew that for envy they had delivered him. 19 And as he was sitting in place of 
 Judgment, his wife sent unto him, saying : Have thou nothing to do with that just man ; for I 
 have suffered many things this day in my sleep for him. 20 But the chief Priests and Ancients 
 
 Annotations. 
 ver. 69. Wenc/i. Gregory declaring the dif- 
 'erenee of the Apostles before the receiving of 
 he Holy Ghost, and after, saith thus : F.vien 
 his very Pastor of the Church himself, at whose 
 nost sacred body we sit, how weak he was, the wench 
 .■an tell you : hut how strong he was after, his answer 
 to thehii^h Prie.<if declareth. Arts 5. 29 We must 
 oiey God rather than men. Greg', ho 20. in Evang. 
 ver. 74 To curse. A goodly example and 
 
 Chapter. 26. 
 warning to inan's infirmity, and to take heed 
 of presumption, and to hang only upon God in 
 temptation. 
 
 ver. 75. Wept bitterly. Ambrose in his 
 hymn that the Church useth al Lauds speak- 
 inir of this saith. Hoc ipsa Petra Ecrle.-^irr canente, 
 culjiani diluit : when the Cock crew, the Rock 
 of tile Church himself washed away his fault. 
 August. 1. Retract, c. 21. 
 
 Annotations. Chapter 27. 
 ver. 3. Repenting him. Note how speedily i ver. 5. Hanged himself. If he had rightly rc- 
 the plague of God falleth after sin, and specid- pentcd notwithstanding his horrible treason, 
 ly men must note whit torment of conscience, i lie might have obtained mercy : bu? byhan<rino 
 and despcrat'on often followeth the shedding of himself he took away all means of mercy anS 
 innocent blood. i salvation, because he died finally impenitent. 
 
S. MATTHEW. 69 
 
 persuaded the people, that they should ask Barabbas, and make Jesos away. 21 And the 
 Fresident answering, said to them : whether wdl you of the two to be released imto you '.' But 
 they said, Barabbas. 22 Pilate saith to them, what shall 1 do then whh Jesus that is called 
 Christ ? They say all, Let him be crucified. 23 The President said to them, Why what evil 
 hath he done ? But they cried the more, saying, Let him be crucified. 24 And Pilate seeing 
 that he nothing prevailed, but rather tumult was toward: taking water he washed his 
 hands before the people, saying, 1 am innocent of the blood of this just man : look you to it. 
 
 25 And the whole people answering, said, His blood be upon us, and upon our children. 
 
 26 I'hen he released to them Barabbas, and having scourged Jesus, delivered him unto them 
 for to be crucified. 27 Then the President's soldiers taking Jesus into the Palace, gather- 
 ed together unto him the whole band : 28 And stripping him, put a scarlet cloak about him, 
 2a And platting a crowii of thorns put it upon his head, and a reed in his right hand. And bow- 
 ing the knee before him, they mocked him, saying, Hail, kingot the Jews. 30 And spitting upon 
 him, they took the reed, and smote his head. 31 And after they had mocked him, they took • 
 ofifthe cloak from him, and put on him his ovra garments, and led him away to crucify hiin. 
 32 And in going they found a man of Cyrene, named Simon : him they forced to take up his 
 Cross. 33 And they came into the place that is called Golgotha, which is, the place of 
 Calvary. 34 And they gave him wine to druik mingled with gall. And when he had tasted, 
 he would not drink. 35 And after they had crucified him, they divided his garments, casting 
 lots : that it miglit be fulfilled which was spoken by the Prophet, saying : They divided my 
 
 farments among them : and upon 7ny vesture they did cast lots. 36 And they sat and watched him. 
 7 And they put over his head his cause written. This is Jesus the King of the Jews. 
 
 38 Then were crucified with him two thieves : one on the right hand, and one on the left. 
 
 39 And they that passed by, blasphemed him, wagging their heads, 40 And saying, Vah, 
 thou that destroyest the temple of God, and in three days dost re-edify it : save thine own self: 
 if thou be the Son of God, come down from the Cross. 41 In like manner also the chief 
 Priests with the Scribes and ancients mocking, said : 42 He saved other : himself he cannot 
 save : if he be the King of Israel, let him now come down from the Cross, and we will beheve 
 him. 43 He trusted in God : let him now deliver him if he will : for he said. That I am the 
 Son of God. 44 And the self same thing the thieves also that were crucified with him, 
 reproached him withal. 45 And trom the sixth hour, there was darkness made upon the 
 whole earth, until the ninth hour. 46 And about the ninth hour Jesus cried with a mighty 
 voice, saying, Eli, Eli, lama sabacthani ? that is, My God, my God, why hast thou ^forsaken me ? 
 47 And certain that stood there and heard, said, He calleth Elias. 48 And incontinent one of 
 them running, took a sponge, and filled it with vinegar : and put it on a reed, and gave him to 
 drink. 49 And other said, Let be, let us see whetlier Elias come to deliver him. 50 And 
 Jesus again crying with a migh'y voice, yielded up the ghost. 51 And behold the veil of the 
 temple was rent in two pieces, from the top even to the bottom, and the earth did quake, and 
 the rocks were rent, 52 And the graves were opened : and many bodies of the Saints that 
 had siept, rose. 53 And they going forth out of the graves after his resurrection, came into the 
 iioiyCity; and appeared to many. 54 And the Centurion and they that were with him 
 
 Annotations. 
 
 ver. 24. Innocent of his hlood. Though Pilate i 
 was much more innocent than the Jews, and 
 Wijuld have been free from the murder of our 
 Sriviour, seeking all the means that he could 
 wiihout offending the people and the Empe- 
 ror's laws to dismiss him : Yet he is damned 
 for being the minister of the people's wicked 
 will against his own conscience, even as all 
 ofiicers be, and specially the Judges and Juries 
 which execute laws of temporal Princes against 
 Catholic men: for all such be guilty of inno- 
 cent blood, and be nothing excused by that they 
 execute other men's will according to the laws, 
 which be unjust. For they should rather suf- 
 fer death themselves, than put an innocent man 
 to death. 
 
 ver. 40 Ifthoribetheson. Marvel not, when 
 thou hearest our Saviour in the Sacrament 
 mocked at, or seest him abused of wicked men, 
 that he straight revengeth not such blasphe- 
 mies ; or that he showeth not himself there 
 visibly and to the senses, when faithless Here- 
 tics will say, Let me see him, taste him, &c. 
 for he suffered here the like on the cross, when 
 he might at his will have come down with as 
 much ease as he rose when he was dead. 
 
 CuArTER 27. 
 
 ver. 46 Why hast thou forsaken me ? Beware 
 here of the detestable blasphemy of Calvin and 
 the Calviuists, who thinking not the bodily 
 death of Christ sufficient, say that he was also 
 jiere so forsaken and abandoned of his Father, 
 that he sustained in soul and conscience the 
 very fears and torments of the damned. And 
 to take away the Article of his descending into 
 Hell after his death, which was with triumph 
 and not with pain they say that his descending 
 was nothing else, but that his soul suHered the 
 very pains of Hell upon the Cross, whereas 
 indeed by these words out of the Psalm, our 
 Saviour will signify no more but that his pains 
 being now so long on the Cross and ready to 
 die were very great, and therefore according 
 to the infirmity of his human nature, for 
 very anguish as before in the garden when 
 he was but toward his passion he saith he 
 was forsaken, for two causes, first because 
 it was the will of God not to deliver him, 
 but that he should die: secondly, because 
 his divine nature did so repress itselt for 
 the time, that he felt no comfort thereof at 
 all, but was left to die in extreme pain aa a 
 mere man. 
 
70 
 
 S. xMATTHEW. 
 
 watching Jesus, having seen the earthquake and the things that were done, were sore afraid, 
 Bayint;, Bideed this was the son of God. 55 And there were there many women afar off, 
 which had followed Jesus from Galilee, mitiisiering unto him: 56 Among whom %yas Mary 
 Magdalen, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. 
 57 And when it was evenmg, there came a certain rich man of Arimatheea, named Joseph, 
 who also himself was disciple to Jesus. 58 lie went to Pilate, and asked the body of Jesus. 
 Then Pilate commanded that the body should be delivered. 59 And Joseph takhig the body, 
 wrapt it in clean siiidoii, 00 And laid it in his own new monument, which he had hewed out m 
 a rock. And he rolled a great stone to the door of the monument, and went his way. Gl And 
 there was there Mary Magdalen, and the other Mary, sitdng over against the sepulchre. 
 62 And the ne.vt day, which IS after the Parasceve, the chief Priests and the Pharisees came 
 together to Pilate, 63 Saying, Sir, we have remembered, that that seducer said yet living, 
 Aticr three days 1 will rise agaiu. 64 Command therefore the sepulchre to be kept until the 
 third day : lest perhaps his disciples come and steal him, and say to the people, lie is risen 
 from the dead : and the last error shall be worse than the first. 65 Pilate said to them, You 
 have a guard: go, guard it as you know. 60 And they departing, made the sepulchre sure: 
 sealing up the stone, with watchmen. 
 
 CHAPTER XXVIII. 
 He ritelh again the. third day, and, the blind most obstinate Jews by bribery working to their own repro- 
 
 bation, he appeareth to his disciples in Galilee, us both before his passion he foretold them. Malt. 26, and 
 
 now after his resurrection, first the An^el, then also himsi If appointed by the women, 18 and sendtth 
 
 them to all nations to build hi< Church amo/ti^ Ihc (juiiiks. 
 
 1 And in the evening ol the Sabbath, which dawneth on the first of the Sabbath, came Mary 
 Magdalene, and the other Mary to see the sepulchre. 2 And behold, there was made a great 
 eartliquake. For an Angel of our Lord descended from heaven : and coming, rolled back the 
 stone, and sat upon it: 3 And his cotmtenance was as lightning: and his garments as snow. 
 4 And for fear of him, the watchmen were frightened, ancTbecame as dead. 5 And the Angel 
 answering, said to the women, Fear not you : tor 1 know that you seek Jesus that was cruci- 
 fied. 6 He is not here : fur he is risen, as he said : come, and see the place where our Lord 
 was laid. 7 And iioing quickly, tell ye his disciples that he is risen : and behold, he goeth be- 
 fore you into Galilee, there you shall see him : lo, I have foretold you. 8 And they went 
 forth quickly out of the monument with fear and great joy, running to tell his disciples. 9 
 And behold Jesus met them, saying. All Hail. But they came near and took hold of his feet, 
 and adored him. 10 Then Jesus said to them, Fear not : go, tell my brethren that they go into 
 Galilee, there they shall see me. 11 Who when they were departed, behold certain of the 
 watchmen came into the city, and told the Chief Priests all things that had been done. 12 And 
 being assembled together with the ancients, taking counsel, they gave a greatsum of monev to 
 the soldiers, 13 Saying, Say you, That his Disciples came by night, and stole him away when 
 we were asleep. 14 And if the President shall hear of this, we will persuade him and make 
 you secure. 15 But they taking the money, did as they were taught. And this word was 
 bruited abroad among the Jews, even unto this day. 16 And the eleven Disciples went into 
 Galilee, unto the mount where Jesus had appointed them. 17 And seeing him they adored ; 
 but some doubted. 18 And Jesus coming near spake unto them, saying. All power is given 
 to me in heaven and in earth. 19 Going therefore teach ye all nations : Baptizing them in 
 
 Annotations. 
 ver. 59. Wrapped. This honour and duty done 
 to Christ's body being dead, was marvellous, 
 grateful and meritorious. And his wrapping of 
 It in clean sindon may signify by Hierom, that 
 the body of our Lord is to be wrapped not in 
 
 Annotations. 
 ver. 1. To see the Sepulchre. The devout wo- 
 men came to visit our Saviour's Sepulchre, and 
 for their devotion first deserved to know the 
 Resurrection, and to see him risen. The ho- 
 nour of the which Sepulchre and the Pilgrim- 
 age thereunto in the Primitive Church, llierouie 
 declareth in these words. The Jens somilimr 
 honoured Sancia Sanctorum, because there vjere 
 the Cherubs, and the Propitiatory, and the Ark of 
 the Testament, Manna, Aaron s rod, and the golden 
 altar. Doth not the Sepulchre of our Lord 
 seem unto thee more honourable ? Which as often 
 as ii>e enter into, so often do we see our Saviour lie 
 in the sindon : and staying there a v)hile, we see 
 the Angel again sit at his feet, and at his head 
 the napkin wrapped together. The glory of 
 
 Chapter 27. 
 gold, precious stones, and silk, but in pure 
 linen. And so in the whole Church it is observ- 
 ed by Silvester's constitution, that the Corporal 
 whereupon our Lord's body lielh on the althr, 
 must be pure and plain linen. 
 
 Chapter 28. 
 whose Sepulchre, we know was long prophesied 
 before Joseph hewed it out, by Isaias, saying. 
 And his rest shall be honour: to wit, because 
 the place of our Lords burial should be honoured 
 of all men. And at this present, notwith- 
 standing the Turk's dominion, yet do the 
 religious Christian Catholic men by God's 
 mighty providence keep the holy Sepulchre, 
 whicii is within a goodly Church, and Chris- 
 tians come out of all the world in Pilgrimage 
 to it. 
 
 ver. 19. Going then. Commission to baptize 
 and preach to all Nations given to the Apostles 
 and grounded upon Christ's sovereign autho- 
 rity, to whom was given all power in heaven 
 and in earth. 
 
S. MATTHEW. 71 
 
 THE NAME OF THE Father AND OF THE SoN AND OF THE HoLY Ghost, 20 Teaching them to 
 observe all things whatsoever I have commanded you, and behold I am with you all days even 
 to the consummation of the world. 
 
 Annotations Chapter 28. 
 ver. 20. With you all days. Here Christ doth 1 of the Church never to cease till the world's 
 promise his concurrence with his Apostles ' end : contrary to our Adversaries, saying that 
 and their successors, as well in preachmg as I the Church hath failed many hundred years till 
 ministering the Sacrament, and his protection, [ Luther and Calvin. 
 
 THE ARGUMENT OF S. MARK'S GOSPEL. 
 
 Samt Mark's Gospel may be well divided into four parts. The first part, of the preparation 
 that was made to the manifestation of Christ : Chnp. 1. in the beginning. The seconcf, of his 
 manifesting himself by preaching and Miracles, and that in Galilee : the residue of the 1 Chap, 
 unto the 10 Chap. The third, ot his coming into Jewry, towards his Passion: Chap. 10. The 
 fourth, of the Holy week of his Passion in Jerusalem : Chap. 11. to the end of the book. 
 
 Ot Saint Mark and his conversation with the two Apostles Paul and Burnaby, we have at 
 large Acts 12 and 15, somewhat also Col. 4, and 2 Tim. 4, and to Philemon. Moreover his fa- 
 miliarity with the Prince of the Apostles, Peter, we have 1 Pet. 5. For so it pleased our Lord, 
 that only tvvo of the Evangelists sliould be of his twelve Apostles, to wit, Matthew and John. 
 The other two, Mark and Luke, he gave unto us of the Disciples of his two most principal and 
 most glorious Apostles, Peter and Paul, whose Gospels therefore were of Antiquity counted as the 
 Gospels of Peter and Paul themselves. Mark the disciple and inlerpreter of Peter, saith Hierome, 
 according to that which he heard of Peter's mouth, urate at Rome a brief Gospel at the request of the 
 Brethren, about 10 or 12 years after our Lord's Ascension. Which when Peter had heard, he aj>- 
 proved it, and with his authority did publish it to the Church to be read, as Clemens Alexandrinvs 
 writeth lib. 6. hypotypos. 
 
 In the same place, Hierome addeth how he went into Egypt to preach, and was the first 
 Bishop of the chief city there, named Alexandria : and how Philo Judaeus at the same time 
 seeing and admiring the life and conversation of the Christians there under Mark, who were 
 Monlis, wrote a book thereof, which is extant to this day. And not only Hierome, in Marco, 
 and in Philone, but also Eusebius Hist. lib. 2. c. 15, 16, 17. Epiphanius Secta 29. Nazeriorum, 
 lib. 1 to 2. Cassianus de Instit. Cainobiorumlib.2. c. 5 Sozomenuslib. I.e. 12. Nicephorus lib. 2. 
 c. 15, and divers do make mention of the said Monks out of the same author. Finally, He died, 
 saith Hierome, the 8th year of Nero, and was buried at Alexandria, Anianus succeeding in his place. 
 But from Alexandria he was translated to Venice. Anno Domini, 830. 
 
 It is also to be noted, that in respect of Peter, who sent Mark his scholar to Alexandria, 
 and made him the first Bishop there, this See was esteemed next in dignity to the see of Rome, 
 and the Bishop thereof was accounted the chief Metropolitan or Patriarch of the East, and that 
 by the first Council of Nice, Leo. ep. 53. Gregory lib. 5. ep. 60. and lib. 6. ep. 37. 
 
 THE HOLY GOSPEL OF JESUS CHRIST ACCORDING TO MARK. 
 
 CHAPTER I. 
 
 John., the Hermit, of whom the Prophet, vreaching penance, and living himself accordingly, baptizeth 
 the people to jrrepare them to Christ, 7 telling them, that it is not his, but Christ's Baptism, in which 
 they shall receive the Holy Ghost. 9 Jesus there is manifested from heaven : 12 And by and by 
 
 . he goeth also into the wilderness. 14 Beginning in Galilee, \& after that he hath called four Dis- 
 ciples, 1\ he preacheth first ?n Capharnaum, confirming his doctnne with beneficial Miracles, to the 
 g'-eat'adiniratiion of all : 35 then also, but fiist retiring into the wilderness, in all the rest of 
 Galilee with li/x miracles. 
 1 The beginning of the Gospel of Jesus Christ the son of God. 2 As it is written in 
 
 Isaias the Prophet, Behold I send mine angelbefore thy face, who shall prepare thy way before thee. 
 
 3 A voice of one crying in the desert. Prepare ye the way of our Lord, make straight his paths. 4 John 
 
 was in the desert baptizing, and preaching the baptism of penance unto remission of sins. 
 
 5 And there went forth to him all the country of Jewry, and all they of Jerusalem : and were 
 
 Annotations. Chapter 1. 
 ver. 4. frt/o remission. John's baptism put them which John preached, and which was made 
 in hope otily of remission of sins, as a prepara- before men were baptized. Whereby it is 
 
 live to Christ's Sacrament, by which sins were 
 indeed to be remitted. Aug. lib. 5. debapf. c. 10. 
 ver. 5. Confessing their sins. A certain con- 
 fession of sins there was, even in that penance 
 
 clear that John made a preparation to the Sa- 
 crament of Penance, which afterw-ards was 
 instituted by Christ, as well as he did by bap 
 tizing prepare the way to Christ's baptism. 
 
72 
 
 8. MARK. 
 
 baptized of him in the river Jordan, confessing their sins. 6 And John was clothed with 
 camel's hair, and a girdle of a skin about his loins : and he did eat locusts and wild honey. 
 7 And he preached, saying, There coineth a stronger then I alter me ; whose latchet of his 
 shoes I am not worthy stooping down to unloose. S 1 have baptized you with water: but he 
 sliall baptize you with the Holy Ghost. 9 And it came to pass : in tiiose days came Jesus 
 Iroin Nazareth ot Galilee : and was baptized of John in Jordan. 10 And lorthwith coming up 
 out ot the water, he saw the heavens opened, and the Spirit as a dove descending, and remain- 
 ing on him. 11 And a voice was made from heaven, I'hou art my beloved son, in thee I am 
 Well pleased. IvJ And forthwith the Spirit drove him out into the desert. 13 And he was in 
 the desert forty days and forty nights : and was tempted of Satan, and he was with beasts and 
 the Angels ministered to him. 14 And after that John was delivered up, Jesus came into 
 Galilee, preaching the Gospel of the kingdom of God, 15 And saying. That the time is ful- 
 tilieiJ, and the ki.i<rdi)m of God is at hand : be penitent and believe the Gospel. 16 And pass- 
 ing by the sea ot Galilee, he saw Simon and Andrew his brother, casting nets into the sea, for 
 they were fishers. 17 And Jesus said to them. Come aiterme and I will make you to become 
 li<ii(^rs of men. 18 And immediately leaving their nets, they Ibllowed him. 19 And being 
 gone thence a little further, he saw James of Zebedee, and John his brother, and them repair- 
 ing Jieir nets in the ship: 20 And forthwith he called them. And leaving their father 
 Zebedee in the ship with his hired men, they followed him. 21 And they enter into Caphar- 
 nauiu, and he f )rihwith upon the Sabbaths going into the Synagogue, taught them. 22 And they 
 Were astoin«heil at liis doctrine : !or he was teaching them as having power, and not as the 
 Scribes. 23 And there was in their Synagogue a man in an unclean spirit : and he cried out, 
 24 Saying, What to us and to thee Jesus of Nazareth? art thou come to destroy us? I know 
 wlio thou art, the Saint of God. 25 And Jesus threatened him, saying. Hold thy peace and go 
 out of the man. 26 And the unclean spirit tearing him, and crying out with a great voice, 
 went out of him. 27 And they marvelled all, insomuch that they questioned among them- 
 selves, sayinjr. What thing is this? what is this new doctrine ? for with power he commandeth 
 tiie unclean spirits also, and they obey him. 28 And the bruit of him went forth incontinent 
 into all the country of Galilee. 29 And immediately going forth out of the Synagogue, they 
 came into the house of Simon and Andrew, with James and John. 30 And Simon's wife's 
 mother lay in a tit of a fever : and forthwith they tell him of her. 31 And coming near, he 
 lilted her up taking her by the hand : and incontinent the ague left her, and she ministered 
 unto them. 32 And when it was evening after sunset, they brought to him all that were ill 
 at ease, and that had devils. 33 And all the city was gathered together at the door. 
 34 And he cured many that were vexed with divers diseases : and he cast out many devils, 
 and he suffered not them to speak thai they knew him. 33 And rising very earlv, and going 
 tbrt'n he went into a desert place : and there he prayed. 36 And Simon sought after him and 
 they that werp with him. 37 And when they had found him, they said to him, That all seek 
 tor tiiee. 3S And he saith to them. Let us go into the ne.xt towns and cities, that 1 may preach 
 there also : for to this purpo.«e am I come. 3*.) And he was preaching in their Synagogues, and 
 in all Galilee : and castin? out devils. 40 And a leper cometh to him beseeching him : and 
 kneeling down saith to him. If thou wilt thou canst make me clean. 41 And Jesus having 
 cr)mpassion on him, stretched forth his hand : and touching him, he saith unto him, I will, be 
 thou made clean. 42 And when he had spoken, immediately the leprosy departed from him, 
 and he was made clean. 43 And he threatened him, and forthwith cast him forth. 44 And 
 he saith to him, See thou tell nobody : but go, show thyself to the high priest, and offer 
 
 Chapter 1. 
 Church lawfully called. Aug. lib. b.debapt. c. 9. 
 
 ver. 10. The. Spirit. Express mention of the 
 B. Trinity the Father speaketh from heaven, 
 the Holy Ghost appeareth in the likeness of a 
 dove, the Son also is recommended unto us. 
 Ambros. lib. 1. de Sacram. c. 5. 
 
 ver. 12. Desert. Christ doing penance by 
 lotiff fasting, solitariness, and conversing with 
 wild beasts, gave example and instruction to 
 the Church for Lent fast, and to holy Hermits 
 of retiring themselves to the wilderness and 
 prayer. 
 
 ver. 15. Be perutenf. He doth not preach be- 
 lief, or faith only, but penance also. 
 
 ver. 35. Dc!>ert place. Christ used very often 
 to retire into solitary places, no doubt for our 
 example, to teach us that such places are best 
 for prayer and contemplation, and that we 
 should often retire ourselves from worldly 
 matters to solitary meditation of heavenly 
 things. 
 
 Annotations. 
 
 ver. 5. Their ifins. He doth not say, that they 
 con'essed themselves to be sinners, which 
 may be done by a general confession : but that 
 they confessed their sins, which is a particular 
 confession. 
 
 ver. 6. Clothed. The Holy Ghost thought it 
 worthy of special reporting, how straitly this 
 Prophet lived, and how he abstained from de- 
 licate meats and apparel. Matt. c. 3. 
 
 ver. fi. With vjiiter. John with water only, 
 Chrif-t with the Holy Ghost, not only, as the 
 Heretics h )ld, that say. water is not necessary, 
 but with the wafer and the Holy Ghost, as it 
 is plaiii, Jo. 3. unless a mnii he hum again of 
 vxiter (Hid the Holy Ghost, he shall not enter into 
 the kingd/nn of heaven. 
 
 ver. 9. Baptized of John. The humility of 
 Christ not disd.iiiiins liis servant's baptism, 
 which is an example for all faithful, not to 
 disdain Christ's Sacraments of any Priest 
 he he never so simple, being by the Catholic 
 
S. MARK. ^3 
 
 for thy cleansinf the tliimrs that Moses commanded, for a testimony to them. 45 But he hem<r 
 gone torth began to pubhsh, and to blaze abroad the word : sothat'now he could not openly sS 
 into the city, but was abroad m desert^pkces^ T E R*"^! l''""' ^og^^^^er unto him from all sides 
 Against the Scribes and Pharisees he defendeth, first his power to remit sim in earth, 23 and 7u> 
 
 W,^f ^V^'''}'^^^"7^/''fi'^'^''^^''•S^''°"^'v''^'"^'^'^ '^ those his miraculom cures upon 
 ih.T'nJ J I- dtiendA^d his discples not havmg as yet any fasts by him prescribed tmto 
 
 ceremony.^ ^""^ ears o/ com upon a Sabbath: signifying wiihaL that he wUl change their 
 
 m\}iliul^'''i'\lT'^^ '"^° Capharnaum after some days, and it was heard that he was 
 he snake to tlLfSp "^^'''''?^A°f '"'' '° ^hat there was no place no not at the door, and 
 was carried of Zr/f'^- f ^f *'''^ f?'"'' to him bringmg one sick of the palsy, who 
 Covered th/rnof'^K "i."^ '^'''" *^''^ '°''^'? ''°' °?'='' i'".", ™*^ '^™ ^^ the multitude they 
 uncovered the root where he was : and opening it they did let down the couch wherein the 
 sick of the palsy lay. 5 And when Jesus had seen their faith, he sa th, to the sick o" the 
 palsy Son, tliy sms are forgiven thee. 6 And there were certain of the Scribes sitdns there 
 suisbufo"nf;rod'/'S wf-' ,^Whydoth he speak so? he blasphemeth' who cai'Tfo give 
 sms but only God ? 8 \\ hicl by and by Jesus Imowmg in his spirit, that thev so thoueht 
 withm themselves, saith to them, why think you these things m your Ss?^ ^SfeJ 
 s easier to say to the sick of the palsy. Thy sfns are forgiven^thee ? or to say. Arise take up 
 thy couch, and walk ? 10 But that you may know that tEe Son of Man hath power in ear^h 
 to forgive sms, he saith to the sick of the palsy, 11 I say to thee Arise AL,,ntl',..^,!;v. 
 and go into thy house 12 And forthwith 1^ afose . and t^kmg u'p' W ' ou h w?nt hTs Ty m 
 n An^K Of ^1 V'",,!''^* ^'^ marvelled, and glorified God, saying^at we neV™w the hl^ 
 
 13 And he went forth again to the sea : and all the multitude /ami to him and he taueh them' 
 
 14 And when he passed by, he saw Levi of Alpheus, sitting at the custom^ce 2heS 
 o him Follow me, and nsmg up he followed liim. 15 An°d it came to pass as heTat at meat 
 
 m his house, many Publicans and smiiers did sit down together with Jesus and his Disciples 
 1p Sin l^^'i^'^p^'Vy.^'ho also followed hmi 16 And the Scribes and the PhariseS sSg that 
 he did eat with Publicans and Smnerp, said to his Disciples, why doth your Master eaf and 
 neSoTf P^'^"''""' P^'^^f^'^T ■ ^^n^^'^^ ^^^™? ^^is saith fo them! The whole have not 
 ?R A.H tt ^'^'^'f ' bf th^y that are 1 1 at ease, for ! came not to call the jurbut sheers 
 18 And the Disciples of John and the Pharisees did use to fast: and theycome and sav tThim' 
 why do the discples of John and of the Pharisees fast: but thy DisSes do not fast /l9 And 
 Jesus said to them, why, can the children of the marriage fast as lon^ L tlfp UfHpLnl^ 
 with them? So long time as they have the bridegroom'with hem tL> cannot fS^^^^^^^ 
 he days will come when the bridegroom shall be taken away from them : and hen thev shal 
 ast m those days. 21 Nobody soweth a piece of raw cloth to an old garment otherwle he 
 taketh away the new piecing from the old, and there is made a greater rem. 22 And nobodv 
 putteth new wine into old bott es : otherwise the wine burstpth the hnttlp= nn/ fiT • °°°°X 
 L shed, and the bottles will be lost, but new wnrniust b ^u imo°n w'botis 2^ And i 
 came to pass again when he walked through the corn on the Sabbath, and his ofsciples besan 
 to go forward and to pluck the ears. 24 And the Pharisees said t,i 1 im -rILi J k j *P 
 on the Sabbath that ^4lch is not lawful ? 25 And h's^rto tS'prVof "eveT rLd^ g 
 
 Annotations. 
 
 ver. 4. Uncovered. Such diligence ought to 
 be used to bring sinners to Christ in his 
 Sacraments, as was used to procure this 
 man, and others, by Christ the health of their 
 bodies. 
 
 ver. 5. Sick of the palsy. Such as this man 
 was in the body by dissolution of his limbs, 
 such also was he in soul by the noisome de- 
 sires of the world occupying his heart, and 
 withdrawing him from all good works. Axiff. 
 de Pastor, c. 6. 10. 9. 
 
 ver. 5. Thy sins. Hereby it appeareth that 
 Chnst healed this sick man, first in his soul, 
 before he took away his bodily infirmity: 
 which may be an instruction for all men 
 m bodily disease ; first, to call for the Sa- 
 craments, which be medicines of the soul. 
 As hereby also may be gathered, that many 
 diseases come for sin, and therefore cannot 
 be healed till the sins be remitted. 
 
 ver. 10. The Son of Man. As Christ proveth 
 unto them, that himself as man, and not as 
 God only, hath power to remit sins, by that in 
 
 Chapter 2. 
 all their sights he was able to do miracles, and 
 make the sick man suddenly arise: so the 
 Apostles having power granted them to do 
 miracles, though they be not God, may in like 
 manner^ have authority from God to remit sin 
 not as God, but as God's ministers. 
 
 /i^t' ^^u ^u '''"■'^- This power that the Son 
 ot Man hath to remit sins in earth, was never 
 taken from him, but dureth still in the Sacra- 
 ments, and nimisters, by whom he remitteth 
 sins m the Church, and not in heaven only 
 I'or concerning sin, there is one coart of coii- 
 science in earth, and another in heaven : and 
 the judgment in heaven followetJi and appro- 
 veth this on earth : as is plain bv the words of 
 our Saviour, to Peter first, and rhen to all the 
 Apostles. yVTiatsoever you. shall bind upon earth 
 shall be bound m heaven : IMiatsoever yon shall 
 loose upon earth, shall be hosed in heaven : Whe re- 
 upon Hierome saith, The Priests having the 
 keys of the kingdom of heaven, judge after a sort 
 before the day of Judgment. Chrysost. lib, 3. 
 bacerd. Paul, post prihcip. mare at large. 
 
74 
 
 S. MARK. 
 
 David did, when he was in necessity, and himself was a hungered and ihev thatVere with him ?■ 
 iJ6 How he entered into the house of God under Abiathar the high Priest, and did eat the 
 iouves ot ProposiiiiJii, which it was not lawful to eat but for the Priests, and did give unto 
 them which were whh liiui ! 27 And he said to tlieni, The Salibath was made for man, and 
 not man for the Sabbath. 28 'I'heretore ilie Son of Man is Lord ot the Sabbath also. 
 
 CHAPTER 111. 
 The blind Pharisees seeking his (lealli for doing good upon the Sahbnth, he meekly goelh out of the 
 way : where the people thatjlock unto hwi, and his Miracles, are innumerable. 13 lea, to his twelve 
 also, having need oj more workmen, he giveth power to viork Miracles. 20 He so occupieth himself 
 for souls, that his kin tkuik him mad. 22 The Scribes of Jerusalem come so far, and yet have 
 nothing, but <tl)^imU II lohlasplicme his casting out of devils, to their ofwn damnation. 31 That the 
 Jews should not, a/tir their iiuinner, think it enough that he is of their blood, he teUeth that such rather 
 are dear to him, as keep God's commandments. 
 
 1 And he eiiiered agam into tlie Synagogue, and there was a man there that had a withered 
 hand. 2 And ihey watched him whether he would cure on the Sabbath: that they might 
 accuse him. 3 And he saith to the man that had the withered hand, Rise up into the midst. 
 4 And he saitli to them. Is it lawful on the Sabbath to do well or ill? to save a soul or to de- 
 stroy ? but they held their peace. 5 And looking round about upon them with anger, being 
 sorrowful for the blindness of tiieir heart, he saith to the man. Stretch forth thy hand. And he 
 stretched it forth : and his hand was restored unto him. C And the Pharisees going forth, im- 
 mediately made a consultation with the Herodians against him, how they might destroy him. 
 7 But Jesus with his Disciples retired to the sea : and a great nmltitude from Galilee and 
 Jewry followed him, 8 And from Jerusalem, and from Idumea, and beyond Jordan. And 
 they about Tyre arid Sidon, a great multitude, hearing the things which he did, came to him. 
 9 And he spake to his Disciples tiiat a boat might attend on him, because of the multitude, 
 lest they should throng him. 10 For he healed many, so that there pressed in upon him for 
 to touch him, as many as had hurts. II And the unclean spirits, when they saw him, fell 
 down unto him : and they cried, saying, 12 Thou art the Son of God. And ho vehemently 
 charged them that they should not disclose him. 13 And ascending into a mountain, he called 
 unto him whom he would himself; and they came to him. 14 And he made that twelve 
 should be with him, and that he might send them to preach. 15 And he gave them power to 
 cure infirmities, and to cast out devils. IG And he gave to Simon the name Peter. 17 And 
 James of Zebedee, and John the brother of James: and he called their names, Boanerges, 
 •which is, the sons of thundi-r. 18 And Andrew and Philip, and Bartholomew and Matthew, 
 and Thomas, and James of Alpheus, and Thaddeus, and Simon Cananeus, 19 And Judas 
 Iscariot, who also betrayed him. 20 And they came to a house : and the multitude rcsorteth 
 together again, so that they could not so much as eat bread. 21 And when his had heard of 
 it, they went forth to lay hands on him. For they said, That he was become mad. 22 And the 
 Scribes which were come down from Jerusalem, said, That he hath Beelzebub : and that in 
 the prince of devils he casteth out devils. 23 And after he had called them together, he said 
 to them in parables, How can Satan cast out Satan ? 24 And if a kingdom be divided against 
 
 Annotations. 
 ver. 25. In necessity. In necessity many 
 things be done without sin, which else might 
 not be done : and so the very chalices and con- 
 secrated jewels and vessels of the Church, in 
 
 Annotations. 
 
 ver. 10. To touch him. The only touching of 
 Christ's holy person, or any jjart of his clothes, 
 or whatsoever belonged to him, did heal all 
 diseases. 
 
 ver. 12. Thou art the Son. The confession of 
 the truth is not grateful to God, proceeding 
 from every person. The Devil acknowledging 
 our Saviour to be the Son of God, was bidden 
 hold his peace : Peter's confession of the 
 same was highly allowed, and rewarded. Aug. 
 tract. 10. 171 ep. Joan. ser. 30. 31. de verb. Apos- 
 toli. Therefore neither Heretics' sermons 
 must be heard, no, not though they preach the 
 truth. Soisitofthtirprayer and service, which 
 being never so good in itself, is not acceptable 
 to God out of tiieir mouths; yea, it is no better 
 than the howling of wolves. Hiero. in 7. Osee. 
 
 ver. 14. Twelve. This number of twelve 
 Apostles is mystical, and of great importance, 
 as appeareth by the choosing of Matthias into 
 
 Chapter 2. 
 cases of necessity, are by lawful authority 
 turned to profane uses : which otherwise to 
 alienate to a man's private commodity is sa- 
 crilege. 
 
 Chapter 3. 
 
 Judas' place to make up again this number, 
 preligured in the twelve Patriarchs, Gen. 49. 
 The twelve princes of the children of Israel, 
 N)im. 1. The twelve fountains found in Elim, 
 Exod. 15. The twelve precious stones in the 
 Rational of Aaron, Exod. 39. The twelve spies 
 sent by Moses, Num. 13. The twelve stones 
 taken otit of Jordan, whereof the Altar was 
 made, JosA. 4. The twelve loaves of proposi- 
 tion, Levit. 24, &.c. Anselm. in Malt. c. 10. And 
 those are the twelve foundations of heavenly 
 Jerusalem, Apoc. 21. 
 
 ver. 16. Peter. Peter, in numbering the 
 twelve, is always the first; and his name Is so 
 given him, for .•signification of his calling to be 
 the Rock, or Foundation of the Church under 
 Christ : as here also the name Boankrgf.s is 
 given to two other Apostles for signification ; 
 and so names elsewhere in the old Testament, 
 and in the New. 
 
S. MARK 
 
 75 
 
 itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house 
 cannot stand. 26 And if Satan be risen against himself, he is divided, and cannot stand, but 
 hath an end. 27 Nobody can rifle the vessel of the strong, being entered into his house, unless 
 he first bind the strong, and then shall he rifle his house. 28 Amen, I say to you, that all sins 
 shall be forgiven the sons of men, and the blasphemies vi-herewith they shall blaspheme. 29 
 But he that shall blaspheme against the' Holy Ghost, he hath not forgiveness for ever, but shall 
 be guilty of an eternal sin. 30 Because they said. He hath an unclean spirit. 31 And there 
 come his mother and brethren : and standing without they sent imto him, calling him. 32 And 
 the multitude sat about him : and they say to him. Behold thy mother and thy brethren without 
 seek thee. 33 And answering them, he said, Who is my mother and my brethren? 34 And 
 looking about upon them which sat round about him, he saith, Behold my mother, and my 
 brethren. 35 For whosoever shall do the will of God, he is my brother and my sister and 
 mother. . 
 
 CHAPTER IV. 
 Theparaliles in vjhich he speakelh to the Jews, because they were reprobate, he erpoundelh tolas Disciples, 
 shdwing that in his sowiitg, three parts of four shall perish, through the fault of the hearers, 21 and 
 tliat las servants must confess their faith, 24 and use l/ieir gifts contrary to those stony and thorny 
 bearers, 20 and thai his Churc/i notwithstanding the losing of those three parts of the seed shall be 
 brought by his providence to the harvest, that is, to the end of the world : 30 growing over all in time, 
 though in the beginning it be as the little mustard seed, 35 and though such tempests of persecution 
 in the sea. of this world do rise against it. 
 
 1 And again he began to teach at the sea side : and a great multitude was gathered together 
 unto him, po that he went up into a boat, and sat in the sea, and all the multitude about the sea 
 was upon the land : 2 And he taught them in parables many things, and said to them in his 
 doctrine. 3 Hear ye : Behold, the sower went forth to sow. 4 And whilst he soweth, some 
 fell by the way side, and the fowls of the air came, and did eat it. 5 And other some fell upon 
 rocky places where it had not much earth : And it shot up immediately, because it had no 
 deepness of earth : 6 And when the sim was risen, it parched, and because it had not root, it 
 withered. 7 And some fell among thorns : and the thorns grew up, and choked it, and it 
 yielded not fruit. 8 And some fell upon good ground : and it yielded fruit that grew up and 
 mcreased, and it brought forth, one thirty, one sixty, and one a hundred. 9 And he said, He 
 that hath ears to hear, let him hear. 10 And when he was alone, the Twelve that were with 
 him, asked him the parable. 11 And he said to them, To you it is given to know the mystery 
 of the kingdom of God : but to them that are without, all things are done in parables : 12 That 
 seeing they may see, and not see : and hearing they may hear and not understand: lest at 
 any time they should be converted and their sins be forgiven them. 13 And he saith to them. 
 Do you not know this parable ? and how shall you know all parables? 14 He that soweth: 
 
 Annotations. 
 
 ver. 24. Kingdom against lingdow. As this is 
 true in all kingdoms and Commonwealths, 
 where civil dissention reigneth, so is it spe- 
 cially verified in heresies and heretics, which 
 have always divisions among themselves, as 
 the plague of God, for dividing themselves, 
 and others, from the Church. 
 
 ver. 39. Eternal sin. That which is here 
 called eternal, is, as Matthew expresseth it, 
 that which shall be neither remitted in this 
 life, nor in the life to come. Where we learn 
 by Mark, that there are sins not eternal : and 
 by Matthew, that they are such as shall be for- 
 given either here, or in the life to come. 
 
 ver. 33. Who is my mother ? Neither is it here 
 said, that he had no mother, as some upon 
 
 Annotations. 
 
 ver. 11. Them that. Such as be out of the 
 Church, though they hear and read never so 
 2niich they cannot understand. Bed. in 4 Mark. 
 
 ver. 12. Lest they should be converted. These 
 speeches here and elsewhere, we must not so 
 imderstand as though he spake in parables of 
 purpose and to this end, that the hearers might 
 not understand, lest they should be converted ; 
 which were as much to say as that he would 
 not have them understand, nor be converted : 
 but we must learn the true sense of this very 
 place in Matthew and in the Acts, where our 
 
 Chapter 3. 
 these words falsely gather : nor ingratitude to 
 our parents is taught us by this answer : but 
 we be hereby admonished to preserve the spi- 
 ritual mother of the faithful, which is the 
 Church Catholic, and our brethren in her, and 
 their spiritual good, above our carnal parents 
 or kin. For so our Master, being occupied 
 here about heavenly things, accounted all them 
 his mother, and brethren, which did the will of 
 his Father. In which number, our Lady his 
 mother was also included, for she did his Fa- 
 ther's will. Aug. ep. 38. Yea, and above all 
 others, because she had so much grace given 
 her, that she never sinned, not so much as ve- 
 ninlly, in all her life. Aug. de nat. et grat. 
 cap. 36. 
 
 Chapter 4. 
 Saviour and Paul speak thus,77ie?/ have heard hea- 
 vily, and. have shut their eyes, lest perhaps they may 
 see, and understand and be converted, and I heal 
 them. Whereby it is evident, that the speaking in 
 parables was not the cause, for many beside the 
 Apostles heard and understood, but themselves 
 would not hear, and understand, and be con- 
 verted : and so were the cause of their own 
 wilful and obstinate infidelity. And therefore 
 also he spake in parables, because they were 
 not worthy to understand, as the other to whom 
 he expounded them. 
 
76 
 
 S. MARK. 
 
 soweth the word. 15 And tlioy by tlie wayside, are these : where tne word is sowTi, and 
 when they shaU have heard, imniecfiaielycoiueth Satan, and taketh away the word that was 
 sown in their hearts. 16 And they likewise that are sown upon the rocky places, are these : 
 who when they hear the word, immediately witii joy received it. 17 And they have not root 
 in thernselves, but are temporal : aiterward when tribulation is risen and persecution for the 
 word, forthwith they are scandalized. 16 And other there be that are sown among thorns . 
 these are they thai hear the word, 10 And the cares of the world and the deceittulness of 
 riches, and concupiscences about otiicr things entenng in choke the word, and it is made 
 fruitless. 20 And these are they that were sown upon the good ground, which hear the word 
 nnil receive it, and yield fnat, one lliirty, one sixty, and one a hundred. 21 And he said to 
 them, Cometh a candle to be put under a bushel, or under a bed '.' and not to be put upon the 
 candlestick? 22 For there is nothing hid, which shall not be made manifest ; neither was 
 any thing made secret, but that it shall come to light. 23 If any man have ears to hear, let 
 him hear. 24 And he said unto them. See what you hear. In what measure you mete, it 
 shall be measured to you again, and more shall be given to you. 23 For he that hath, to hirn 
 shall be given : and he that hath not, that also which he hath, shall be taken away from him. 
 26 And he said. So is the kingdom of God, a.-3 if a man cast seed into the earth, 27 jsVnd sleep, 
 and rise up night and day, and the seed spring, and grow up while he knovveth not. 28 For 
 the earth of ftself bringeth torth fruit, hrst the blade, then the ear, afterward the full corn in 
 the ear. 29 And when the fruit hath brought out itself, immediately he putteth in the sickle, 
 because harvest is come. 30 And he said, To what sliall we liken the kingdom of God? or to 
 what parable shall we compare it ? 31 As a mustard seed : which when it is sowti in the earth, 
 is less than all the seeds that are in the earth : 32 And when it is sown, it riseth up, and 
 becometh greater than all herbs, and maketh great boughs, so that the birds of the air may 
 dwell under the shadow thereof 33 xVnd with many such parables he spake to them the word, 
 according as they were able to hear: 31 And without parabh; he did not speak unto them, 
 but apart, he explicated all things to his Disciples. 35 And he saith to them in that day, when 
 evening was corhe, Let us pass over to the other side. 36 And dismissing the multitude, they 
 take him so as he was in the boat : and there were other boats with him. 37 And there arose 
 a great storm of wind, and tlie waves beat into the boat so that the boat was filled. 38 And he 
 was in the hinder part of the boat sleepipg upon a pillow : and tliey raise him, and say to him, 
 Master, doth it not pertain to thee that we perish ? 39 And rising up he threatened the wind, 
 and said to the sea, Peace, be still. And the wind ceased : and there was made a great calm. 
 40 And he said to them, Why are you fearful ? neither yet have you fahh ? And they feared 
 with great fear : and they said one to another, Who is this thinkcst thou that both wind and 
 sea obey him ? 
 
 CHAPTER V. 
 To the Gerasens and in them to all men, Christ manifesteth how tlie devil of his malice would use 
 them, if he would "permit : 17 and yet they like not their Saviour's presenee. 21 A woman Gentile, 
 that began her sicJeness when the Jew's daughter began her life, signifying Abraham's time, he cureth 
 by the way as he was combig to heal the Jews : And even then the Jews do die, but yet them also he 
 will revive, as here the Jew's daughter. 
 
 1 And they came beyond the strait of the sea into the country of the Gerasens. 
 2 And as he went out of the boat, immediately there met him out of the sepulchres a man in 
 an unclean spirit, 3 That had his dwelling in the sepulchres, and neither with chains 
 could any man now bind him : 4 For being often bound with fetters and chains, he had 
 burst the chains, and broken the fetters, and nobody could tame him. And he was always 
 day and night in the sepulchres and in the mountains, crying and cutting himself with 
 
 Chapter 4. 
 the heretics hold; then had it been great in 
 the beginning, and small afterward : where 
 this parable saith contrary, that it was a mustard 
 seed first, and afterward a great tree. Chrys. 
 torn. 5. contra Gentiles in vita S. BahylcB Mart. 
 
 ver. 32. The birds. Of all sects or doctruic, 
 Christ's religion at the beginning was the 
 smallest, and most contemptible : but the suc- 
 cess thereof far passed all man's doctrine ; in- 
 somuch that afterward all the wisest and 
 greatest of the world made their residence 
 and rest therein. 
 
 Annotations. 
 
 27 And sleep. The Church and Christ's doc- 
 trine, sleep we, wake we, increaseth by the 
 great providence of God, only the Preachers 
 must sow, and plant, and water, and God will 
 give the increase, nourishing the seed in men's 
 hearts. And therefore we may not give over, 
 or be impatient and solicitous, if we have not 
 ulwavs good success ; but douig our diity, com- 
 mit the rest to God. 
 
 ver. 31. Mustard seed. If the Church and 
 Truth had more and more decayed and been 
 obscured after the Apostles' time unto ours, as 
 
 Annotations. 
 ver. 3. Could hind him. We see here that 
 madmen which have extraordinary strength, 
 are many times possessed of the devil: as 
 there is also a deaf and a dumb devil, and 
 unclean spirits, which work these effects in 
 
 Chapter 5. 
 
 inen, possessing their bodies : All which things 
 infidels and carnal men, following only nature 
 and reason, attribute to natural causes: and 
 the less faith a man hath, the less he believeth 
 I that the devil worketh such things. 
 
S. MARK. 
 
 77 
 
 Floncs : 6 And seeing Jesus afar off, he ran and adored him : 7 And crying with a great 
 Voice, said, What to nie and thee Jesus the Son ot God most high ? I adjure the by God 
 that thou torment me not. 8 For he said luito him go out of the man tliou uiiciean spirit. 9 
 And he aslied him. What is thy name ? And he saith to him, My name is Legion : be- 
 cause we are many. 10 And he besought him nnich, that he would not expel him out of 
 the country. 11 And there was there about the mountain a great herd of swine, feeding. 
 12 And the spirits besought him, saying. Send us into the swine, that we may enter into 
 them. 13 And Jesus immediately granted unto them. And the imclean spirits going out, 
 entered into the swine : and the herd with great violence was carried headlong into the 
 sea, about two thousand, and were stifled in the sea. 14 And they that fed them, flea, and car- 
 ried news into the City and into the fields. And they went Ibrth to see what was done : 15 
 And they came to Jesus, and they see him that was vexed of the devil, sitting clothed, and 
 well in his wits : and they were afraid. 16 And they that had seen it, told them, in what 
 manner he had been dealt withal that had the devil : and of the swine. 17 And they beganto 
 desire him, that he would depart from their coasts. 18 And when he went up into the boat, 
 he that had been vexed of the devil, began to beseech him that he might be with him, 19 And 
 he admitted him not, but saith to him. Go into thy house to tliine, and tell them how great 
 things the Lord hath done for thee, and hath had mercy upon thee. 20 And he went his way, 
 and began to publish in Decapolis how great things Jesus had done to him : and all marvelled. 
 21 And Jesus had passed in boat again over the strait, a great multitude assembled together 
 mito him, and he was about the sea. 22 And there cometh one of the Archsynagogues, named 
 Jairus : and seeing him, he falleth down at his feet. 23 And besought him much, saying, 
 That my daughter is at the point of death, come, impose thy hands upon her, that she may be 
 safe and live. 24 And he went with him, and a great multitude followed him, and they throng- 
 ed him. 25 And a woman which was in an issue of blood twelve years, 26 And had suffeHbd 
 many things of many Physicians, and had bestowed all that she had, neither was anything the 
 better, but was rather worse : 27 When she had heard of Jesus, she came in the press behind 
 him, and touched his garment. 28 For she said. That if 1 shall touch but his garment I shall 
 be safe. 29 And forthwith the foimtain of her blood was dried : and she felt in her body that 
 she was healed of the malady. 30 And immediately Jesus knowing in himself the virtue 
 that had proceeded frorn him, turning to the multitude, said, Who hath touched my garments? 
 31 And his Disciples said to him. Thou seestthe multitude thronging thee, and sayest thou. 
 Who hath touched me ? 32 And he looked about to see her that had done this. 33 But the 
 woman fearing and trembling, knowing what was done in her : came and fell down before 
 him, and told him all the truth. 34 And he said to her. Daughter, thy faith hath made thee safe, 
 go in peace, and be whole of thy malady. 35 As he was yet speaking, they come to the 
 Archsynago'gue, saying. That thy daughter is dead: why dost thou trouble the Master any 
 further ? 36 But Jesus having heard The word that was spoken, saith to the Archsynagogue, 
 Fear not : only believe. 37 And he admitted not any man to follow him, but Peter and James 
 and John the brother of James. 38 And they come to the Archsynagogue's house, and he 
 seeth a tumult, and_ folks weeping and wailing much. 39 And going in, he saith to them : 
 Why make you this ado and weep? the wench is not dead, but sleepeth. 40 And they 
 derided him. But he having put forth all, taketh the father and the mother of the wench, and 
 them (hat were with him, and they go in where the wench was lying. 41 And holding the 
 wench's hand, he saith to her, Talitlia cumi, which is bein^ interpreted. Wench, I say to thee, 
 arife. 42 And forthwith the wench rose up, and walked. And she was twelve years old : 
 
 Annotations. 
 
 ver. 28. If 1 shall touch. So the o;ood Catho- 
 lic saith. If I might but touch one of his Apos- 
 tles, yea one of his Apostle's napkins, yea, but 
 the shade of one of his Saints, I should be bet- 
 ter for it. Act. 5. and 19. Chrys. torn. 5. cont. Gent, 
 in princip. in vit. Babylce. Yea, Basil saith, He 
 that toucheth the bone of a martyr, receiveth in 
 some degree holiness of the grace or virtue 
 that is therein. 
 
 ver. 30. Virtue. Virtue to heal this woman's 
 malady, proceeded from Christ, though she 
 touched but his coat : so when the Saints by 
 their Relics or garments do miracles, the 
 grace and force thereof cometh from our Sa- 
 viour, they being but the means or instruments 
 of the same. 
 
 ver. 36. Only leJieve. It is our common 
 speech, wherein we require one thing special- 
 ly, though other things also be as necessary, 
 and more necessary. As the Physician to his 
 patient : Only have a sood heart ; when he must 
 "7* 
 
 Chapter 5. 
 
 also keep a diet, and take potions, things more 
 requisite. So Christ, in this great infidelity of 
 the Jews, required only that they would be- 
 lieve he was able to do such a cure, such a 
 miracle, and then he did it : otherwise it fol- 
 loweth in the next chapter. He could not do mir- 
 acles there, because of their iiicreduliti/. A srain, 
 for this faith he gave them here and in all like 
 places health of body, which they desired : 
 and therefore he saith not. Thy faith hath jus- 
 tified thee, but, hath made thee safe or whole. 
 Again this was the father's faith which, could 
 not justify the daughter: whereby it is most 
 evident, that this Scripture, and the like, are 
 foolishly abused of the Heretics, to prove, that 
 only faith justifieth. 
 
 ver. 41. Wench arise. Christ's miracles, be- 
 sides that they be wonders and ways to show his 
 power, be also significative : as these which be 
 corporally raised from death, put us in mind of 
 his raising our souls from sin. The Scripture 
 
78 
 
 S. MARK. 
 
 and they were astonished with great astonislmieiit. 43 And the commanded them earnestly 
 that no body should Itnow it : and he bade ihai snnicthinij sliouhl be given her to eat. 
 
 CHAPTKii VI. 
 In his own country, signifyinff the reprobate Jews, he is contemned, and therefore worlteth Utile in re- 
 spect. 6 His Apostles preach every where, and work rnirucks, so that Kin/z Herod, v:ho shamefully 
 killed John Baptist, and others were stricken with great admiration. 30 After John's death, he goeth 
 into the Desert, where great concourse being unto them, hefeedeth 5000 with five hxives. 46 And after 
 he hath prayed long in the mountain, he walketh upon the sea. 53 And with the very touch of his 
 garment's hem he healeth innumeralile. 
 
 1 And going out ironi thence, he went into his country ■ and his Disciples followed him. 2 
 And when the Sabbath was come, he began to teach in the Synagogue : and many hearing him, 
 were in admiration at liis doctrine, saymg, How came this fellow by all these thintrs? and 
 what wisdom is this that is given to him, and such virtues as arc wrought by his hands? 3 Is 
 not this the Carpenter, the son of M auy, the brother of James and .Joseph and .lude and Simon ? 
 why, are not also his sisters here with us ? And they were scandalized in him. 4 And .Iesus 
 said to them, That there is not a Prophet without honour, but in his own country, and m liis own 
 house, and in his own kindred. 5 And he could not do anv miracle there, but only cured a few 
 that were sick, imposing his hands. 6 And he marvelled because of their incredulity : and 
 he went about the towns in circuit preaching. 7 And he called the Twelve : and began to send 
 them two and two ; and gave them power over imclean spirits. 8 And he commanded them, 
 that they should take nothing for the way, but a rod only ; not scrip, not bread, nor money in 
 their purse, 9 But shod with sandals : and that they should not put on two coats. 10 And he 
 said to them. Whithersoever you shall enter into an house, there tarry till you depart thence. 
 11 And whosoever shall not receive you, nor hear you : going forth from thence shake off the 
 dust from your feet for a testimony to them. 12 And going forth they preached that they should 
 do penance : 13 And they cast out many devils, and anointed with oil manv sick, and healed 
 them. 14 And king Herod heard, for his name was manifest, and he said. That John the Bap- 
 tist is risen again from the dead, and therefore virtues work in him. 15 And others said, That 
 it is Elias. But others said, That it is a Prophet, as one of the Prophets. 16 Which Herod 
 hearing, said, John whom I beheaded, he is risen again from the dead. 17 For the said Herod 
 
 Annotations. Chapter 5. 
 maketh special mention only of three raised by I days, and therefore stinking : which diversity 
 our Saviour: of which three, this wench is one of dead bodies, signify diversity of dead souls, 
 within the house : another the widow's son in some more desperate than other, some past all 
 Nairn, now carried out toward the grave : the man's hope, and yet by the grace of Cnrist to 
 third, Lazarus having been in the grave four I be revived and reclaimed. 
 
 Annotations. 
 
 ver. 3. The Carpenter. As his country-folks 
 seeing him not only to be a poor man, but also 
 knowing, as they thought, his whole parent- 
 age to be but vulgar, not reaching to his God- 
 head and divine generation, did take offence 
 or scandal of him : so do the Heretics take like 
 offence at his person in the B. Sacrament, say- 
 ing, why this is not God : for it is bread made 
 of corn by such a baker, of the same mould that 
 such a loaf is : not marking, that it was not 
 made Christ by baking, but by Consecration, 
 and the virtue of Christ's words. 
 
 ver. 3. They were scandiJized. This scan- 
 dal rose partly of envy of his equals by 
 birth, who reputing themselves as good as he, 
 took scorn to be taught of him : whereupon 
 Christ saith, A Prophet is not trithout ho- 
 nour, hut in his own country .• signifying, as it 
 is plain in Luke, the malice and envy of the 
 Jews his countrymen in refusing him, .Tno. 1, 
 and that the Gentiles would more esteem 
 him. 
 
 ver. 5. He could, not. It is said, that he 
 could not work miracles there, not meaning 
 that he was not able, but that on their part 
 there wanted apt disposition to receive them. 
 And therefore he would not of congruity work 
 there, where their incredulity was so great, 
 that it would not have profited them. And 
 for this cause he saith, elsewhere to them 
 
 C»APTEIl 6. 
 
 that will see and enjoy his miracles, Only 
 believe. 
 
 ver. 9. Not two coats. He forbiddeth super- 
 fluities, and too careful provision of bodily 
 things, when they are about God's service in 
 gaining souls. And for the contrary that seem- 
 eth here and in Matthew, imderstand that there 
 he forbiddeth them to carry rod or staff to de- 
 fend themselves, here he permittcth a walking 
 rod or staff to lean and stay upon : there he for- 
 biddeth shoes to cover all the foot, such as we 
 wear : here he permitteth sandals, that is, 
 such as had soles only, which the poor com- 
 monly wear in Jewry, and now some religious 
 men. August, opinion, lib. 2. c. 30. de consenstt 
 Evang. torn. 4. 
 
 ver. 13. With oil. In the words of the com- 
 mission oil is not mentioned, and yet it is cer- 
 tain by this their using of oil, that cither Christ 
 did then appoint them to use it, or they might 
 take it up of themselves, by virtue of the general 
 commission. 
 
 ver. 13. With oil. By this it is clear, that 
 not only the Apostles or other may have pow- 
 er to work miracles by tlicir only word and 
 invocation of Ciirist's name, but also by ap- 
 plication of creatures : which creatures also 
 nave a miraculous medicinal virtue to heal 
 diseases. 
 
 ver. 13. Oil many sick. A preparation to the 
 
S. MARK. 79 
 
 sent and apprehended John, and bound him in prison for Herodias the wife of Philip his brother, 
 because he had married her. 18 For .John said to Herod, It is not lawful for thee to have thy 
 brother's wile. 19 And Herodias lay in wait tor him : and was desirous to kill him, and could 
 not. 20 For Herod feared John, knowing him to be a just and holy man : and he kept him, and 
 by hearing him did many things : and he heard him gladly. 21 And when a convenient day 
 was fallen, Herod made the supper of his birth-day to the Princes and the Tribunes and the 
 chief of Galilee. 22 And when the daughter of the same Herodias came in, and had danced, 
 and pleased Herod, and them that sat with him at the table : the King said to the damsel, Ask 
 of me what thou wilt, and I will give it thee. 23 And he sware to her, That whatsoever thou 
 shalt ask I will give thee, though the half of my kingdom. 24 Who when she was gone forth, 
 said to her mother, what shall I ask ? But she said. The head of John the Baptist. 25 And 
 when she was gone in by and by with haste to the King, she asketh, saying, I will that forth- 
 with thou give me in a platter the head of John the Baptist. 26 And the king was stricken sad. 
 Because ot his oath, and for them that sat together at table he would not displease her : 27 
 But sending the hangman, commanded that his head should be brought in a platter. 28 And he 
 beheaded him in the prison, and brought his head in a platter : and gave it to the damsel, and 
 the damsel gave it to her mother. 29 Which his disciples hearing, came and took his body : 
 and they put it in a monument. 30 And the Apostles gathering together imto Jesus, made re- 
 lation to him of all things that they had done and taught 31 And He said to them, Come apart 
 into the desert place, and rest a httle. For there were that came and went, many : and they 
 had not so much as space to eat. 32 And goin" up into the boat, they went into a desert place 
 apart. 33 And they saw them goin» away, and many luiew : and they ran flocking diither on 
 foot from all Cities, and prevented them. 34 And going forth, Jesus saw a great multitude : 
 and he had compassion on them, because they were as sheep not having a shepherd, and he 
 began to teach them many things. 35 And when the day was now far spent, his Disciples 
 came to him, saying. This is a desert place, and the hour is now past : 36 Dismiss them, that 
 going out into the next villages and towns, they may buy themselves meats to eat. 37 And he 
 answering, said. Give yt them to eat. And they said to him, Let us go and buy bread for' two 
 hundred pence : and we will give them to eat. 38 And he saith to them. How many loaves 
 have you ? go and see. And when they knew, they say, Five and two fishes. 39 And he com- 
 manded them, that they slxjuld make all sit dovm by companies upon the green ^rass. 40 And 
 they sat down in ranks by 'lundreds and fifties. 41 And when he had taken the five loaves, 
 and the two fishes : lookinj up imto heaven, he blessed, and brake the loaves, and gave to his 
 Disciples to set before then : and the two fishes he divided to all. 42 And all did eat, and had 
 their fill. 43 And they took up the leavings, twelve baskets full of fragments: and of the fishes. 
 44 And they that did eat, were five thousand men. 45 And immediately he compelled his 
 Disciples to go up into the boat, that they might go before him beyond the strait to Bethsaida : 
 whilst himself did dismiss the people. 46 And when he had dismissed them, he went into the 
 mountain to pray. 47 And when it was late, the boat was in the midst of the sea, and himself 
 alone on the land. 48 And seeing them labouring in rowing, for the wind was against them, 
 and about the fourth watch of t'ae night he cometh to them walking upon the sea : and he would 
 have passed by them. 49 But they seeing him walking upon the sea, thought it was a ghost, 
 and cried out. 50 For all saw him, and were troubled. And immediately he talked with 
 them, and said to them. Have confidence, it is I, fear ye not. 51 And he went up to them into 
 the ship, and the wind ceased : and they were far more astonished within themselves : 52 For 
 they rmderstood not concerning th° loaves : for their heart was bhnded. 53 And when they 
 had passed over, they came into the land of Genezareth, and set to the shore. 54 And when 
 they were gone out of the boat, incontinent they knew him: 55 And ruiming through the 
 whole country, they began to carry about in couches those that were ill at ease, where they 
 heard he was. 56 And whithersoever he entered into towns, or into villages or cities, they laid 
 the sick in the streets, and besought him that they might touch but the hem of his garment : 
 and as many as touched him, were made whole. 
 
 CHAPTER VII. 
 The masters of Jerusalem coming so far to carp him, 6 he chargeth vnth traditions, partly frivolous, 
 9 partly also contrary to God's commandments. 14 And to the people he yieldeth the reason of that 
 which they carped, 17 and again to his Disciples, showing the ground of the Jeitish VMshing, to 
 vnt, that meats otherwise defile the soul, to be false. 24 But by and bye, among the Gentiles, in a 
 woman he findelh wonderful faith, upo7i her therefore he bestoweth the crumb that she asked, 32 re- 
 turning, because the time of the Gentiles was not yet come, to the Jews with the loaf. 32 Where he 
 showeth his compassion towards manhind, so deaf and dumb, 36 and of the people is highly mag- 
 nified. 
 
 1 And there assembled together unto him the Pharisees and certain of the Scribes, coming 
 from Jerusalem. 2 And when they had seen certain of his Disciples eat bread with common 
 hands, that is, not washed, they blamed ihem. 3 For the Pharisees and all the Jews, unless 
 
 Annotations. Chapter 6. 
 
 Sacrament of extreme unction, James. 5. ther's wife, if he had been dead without issue: 
 
 ver. 17. Philip his brother. He might and but this Philip was yet alive, and had also this 
 
 should by Moses' law have married his bro- daughter that danced. 
 
80 S. MAIIK. 
 
 they often wash their hands, cat not, holding the tradition of the Ancients : 4 And from the 
 markft, unless they be washed, they eat not ; and many other things there be that were de- 
 livered unto them to observe, the washings of cups and cruises, and of brazen vessels and beds, 
 o And the Pharisees and Scribes asked him, why do not thy Disciples walk according to the 
 tradition ol the Ancients, but they eat bread with connnori hands? 6 But he answering, said 
 to them. Well did Isaias jjrophesy of you hypocrites, as it is written, This people honourtth me 
 v.ith thtir lips, but their heart is far from me. 7 And in vain do they worship me, teaching doctrines, 
 precepts of men. 8 For leaving the commandment of God, you hold the traditions of men, the 
 washings of cruises and cups : and many other things you do like to these. 9 And he said to 
 them. Well do you frustrate the precejit of God, that you may observe your own tradition. 10 
 For Moses said. Honour thy father and thy mother. And, He that shall curse father or mother, 
 dying let him die. 11 But you say. If a man say to father or mother, Corltan, which is a gift, 
 whatsoever proccedetli from me, shall profit thee : 12 And further you suffer him not to do 
 aught for his father or mother. 13 Deteating the word of God for your own tradition, which 
 you have given forth : and many other things of this sort you do. 14 And calling again the 
 multitude unto him, he said to them, Hear me all you, and imderstand. 15 Nothing is without 
 a man entering into him, that can defile him : but the things that proceed from a man, those 
 are they tiiat make a man comtnon. 16 If any man have ears to hear, let him hear. 17 And 
 when he was entered into the house from the multitude, his Disciples asked him the parable. 
 18 And he saitli to them, So are you also unskilful ? Understand you not that everything from 
 without, entering into a man, cannot make him common : Vi Because it entereth not into his 
 heart, but goeth into the belly, and is cast out into the privy, purging all the meats I 20 But 
 he said that the things which Cometh forth from a man, they make n man common. 21 For 
 from within out of the heart of men proceed ovil cogitations, adulteries, fornications, rnurders, 
 
 22 Thefts, avarice, wickedness, guile, impudicity, an evil eye, blasphemy, pride, foolishness. 
 
 23 All these evils proceed from within, and make a man common. 24 And risking from thence, 
 he went into the coasts of Tyre and Sidon : and entering into a house, he would tliat no man 
 should know, and he could not be hid. 25 For a woman, immediately as she heard of him, 
 whose daughter had an unclean spirit, entered in, and fell down at his feet. 26 For the woman 
 was a Gentile, a Syrophoenician bom. And she besought him that ne would cast forth the 
 devil out of her daughter. 27 Who said to her, Suffer first the children to be filled : for it is 
 not good to take the children's bread, and cast it to the dogs. 28 But she answered and said 
 to him, Yea, Lord, for the whelps also eat under the table of the crixTibs of the children. 29 
 And he said to her, Yar this saying go thy way, the devil is gone ott of thy daughter. 30 And 
 ■when she was departed into her house, sne foimd the maid lying upon the bed, and the devil 
 gone out. 31 And again goinj? out of the coast.i of Tyre, he cam« by Sidon to the sea of Ga- 
 lilee, throug'h the midst of the coasts of Decnpolis. 32 And they bring to him one deaf and 
 dumb, and they besought him thathe wouldimpose hia hand upon him. 33 And taking him 
 from the multitude apart, he put his fingjers into his ears, and spilting, touched his tongue. 34 
 And looking up unto heaven, he groaned, and said to him, Ephpleiha, which is, Be thou opened. 
 
 Annotations. 
 
 ver. 2. Common. Common and unclean is all 
 one. For the Jews were commanded by the 
 Law to eat certain kinds of masts only, and not 
 all indifferently : and because these were se- 
 parated from other meats, and as it were sanc- 
 tified to their use, they called the other com- 
 mon and profane : and bccau.se the Law calleth 
 those clean and theso unclean, therefore it is, 
 that unclean and common is all ens, as in this 
 chapter often, and Acts 10. 
 
 ver. 7. Precepts of mtn. Men's ordinances 
 which be repugnant to God's commandments, 
 be here condemned: as all observations not 
 edifying nor profitable to the fulfilling of God's 
 commandments, be vain and superfluous : as 
 many observations of the Pharisees were then, 
 and the like traditions of Heretics be now: 
 for howsoever they brag of Scriptures, all their 
 manner of administration and ministry is their 
 own tradition and invention without all Scrip- 
 ture and warrant of God's word. But the tra- 
 ditions of the Apostles and Ancients, and all 
 the precepts of the holy t!liurch we are coni- 
 manded to keep, as thin'^s nut prescribed bv 
 man, but by the Holy Ghost. Acts 15, 28. 41. 
 2 Thessal. 2, 15. 
 
 ver. 11. Gift. To give to the Church or Al- 
 
 Chapter 7. 
 tar ia not forbiddeii, but the forsaking of a 
 man's parents in their necessity, pretending or 
 excusing the matter upon his giving that which 
 should relieye them, to God or to the Altar, 
 that is impious and unnatural. And these Pha- 
 risees teach/ng children so to neglect their du- 
 ties to their parents, did wickedly. 
 
 rer. 15. Nothing entenng into a man. As 
 these ^rords of our Saviour do not import, that 
 the Jews then might have eaten of those meats 
 which God forbade them: no more do they 
 now, that we Christians may eat of meats 
 which the Church forbiddeth us. And yet both 
 then and now all meats are clean, and "nothing 
 entering into a man, defileth a man. For neither 
 they then, nor we now abstain, for that any 
 meats are of their nature abominable, or defile 
 the eaters, but they for signification, we for 
 obedience and chastisement of our bodies. 
 
 ver. 33. Spitting. Not only by Christ's word 
 and will, but also by ceremony and by applica- 
 tion of external creatures which be holy, mira- 
 cles are wrought: as by Christ's spittle, which 
 was not part of his person, being a superfluity 
 of his body, but yet most holy. Thcophil. in 7- 
 Marci. 
 
 ver. 34. Ephphelha The Church doth most 
 
S. MARK. 81 
 
 S5 And immediately his ears were opened, and the string of his tongue was loosed, and he 
 spake right. 36 And he commanded them not to tell any body. But how much he commanded 
 them, so much the more a great deal did they publish it. 37 And so much the more did they 
 wonder, saying, He hath done all things well : he hath made both the deaf to hear, and the 
 dumb to speak. 
 
 CHAPTER VIII. 
 Of compassion hefeedeth ike people, four thousand, 'witli seveyi loaves. 10 /After all which miracles as though 
 they were yet uiisufficienk^o prove him to he Christ, the obstinate Pharisees do require some miracle 
 from heaven. 13 Whereupon forsaking them, he wameth his disciples to beware of the leaven of their 
 doctrine, neither to fear want of necessaries. 22 He healeth a blind man by degrees and with cere- 
 7iionies. 27 Peter confes.<ielh him, though inen all this while had not learned so far, to be Christ, 
 31 and by and by he revealeth to them Ids passion, 32 rebuking also Peter for dissuading it, 34 
 and showing that it is a thing wherein all tfiai will be saved, namely in time of persecution, must 
 follow him. 
 
 1 In those days again when there was a great multitude, and had not what to eat : calling his 
 Disciples together, he said to them, 2 I have compassion upon the multitude : because lo, three 
 days they now endure with me, neither have what to eat. 3 And if I dismiss them fasting into 
 their home, they will faint in the way : for some of them came far off. 4 Ajid his Disciples 
 answered him, whence may a man fill them here with bread in the wilderness ? 5 And he ask- 
 ed them. How many loaves have ye ? Who said, >Seven. 6 And he commanded the multitude 
 to sit down upon tlie ground. And takin" the seven loaves, giving thanks he brake, and gave 
 to lus disciples for to set before them, and they did set them Defore the multitude. 7 And they 
 had a few little fishes : and he blessed them, and commanded them to be set before them. 8 
 And they did eat and were filled, and they took up that which was left of the fragments, seven 
 maunds. 9 And they that had eaten were about four thousand : and he dismissed them. 10 
 And immediately goin^ up into the boat with his Disciples, he came into the quarters of Dal- 
 manutha. 11 And the Pharisees went forth, and began to question with him, askinjj of him a 
 sign from heaven, tempting him. 12 And groaning in spirit, he saith, why doth this genera- 
 tion ask a sign ? Amen, I say to you, If a sign shall be given to this generation. 13 And leav- 
 ing them, he went up again into his boat, and passed beyond the strait. 14 And tliey forgot to 
 take bread : and they had but one loaf with them in the boat. 15 And he commanded them, 
 saying. Look well and beware of the leaven of the Pharisees, and the leaven of Herod. 16 
 And tney reasoned among themselves, saying, Because we have not bread. 17 Which Jesus 
 knowing saith to them, why do you reason, because you have not bread? do you not yet know 
 nor understand ? yet have you your heart blinded? 18 Having eyes see you not? and having 
 ears hear ye not ? Neither do you remember ? 19 When I brake five loaves among five thou- 
 sand : and how many baskets full of fragments took you up ? They say to him, Twelve. 20 
 When also seven loaves among four thousand, how many maunds of fragments took you up? 
 And they say to him. Seven. 21 And he said to them, How do you not yet understand? 22 
 And they come to Bethsaida : and they bring to him one blind, and desired him that he would 
 touch him. 23 And taking the hand of the blind he led him forth out of the town: and spitting 
 into his eyes, imposing his hands, he asked him if he saw any thing. 24 And looking up, he 
 said, I see men as it were trees, walking. 25 After that again he imposed his hands upon 
 his eyes, and he began to sec, and was restored, so that he saw all things clearly. 26 And he 
 sent him into his house, saying. Go into thy house : and if thou enter into the town, tell no 
 body. 27 And Jesus v^ent fortn and his disciples into the toniis of Cesarea Philippi : and in 
 the way he asked his disciples, saying to them. Whom do men say that I am ? 28 Who an- 
 swered, him, saying, John the Baptist, some Elias, and othersome as it were one of the Pro- 
 
 Annotations. Chapter 7. 
 godly imitate and use these very words and | that are to be baptized, as Christ healed the 
 ceremonies of our Saviour in the Exorcisms bodily infirmity and the disease of the soul to- 
 before Baptism, to the healing of their souls I gether. Ambros. lib. 1. de Sacrum, c. 1. 
 
 Annotations. Chapter 8. 
 
 ver. 6. Gave to his disciples. He serveth the 
 people not immediately himself, but by the 
 Apostles' ministry : to teach us that we must 
 receive Christ's Sacraments and doctrine, not 
 at our own hand, but of his Priests and our 
 Pastors. 
 
 ver. 7. Blessed them. So is it in some an- 
 cient Greek copies, agreeable to our Latin, 
 and in Luke expressly in the common Greek 
 text, that he blessed the five loaves and the 
 two fishes : which must be always marked 
 against the Heretics, which deny this bless 
 
 giving. For if it were so, he would have 
 said grace but once for that whole refection . 
 but he did severally bless both the bread 
 first, and afterward the fishes also, multiply- 
 ing them by his said blessing, as he did man 
 kind and other creatures in the beginning by 
 blessing them, and so working effectually some 
 change or alteration in the very creatures 
 themselves. 
 
 ver. 22. Touch him. Our Saviour used to 
 work much by touching : that we may leam 
 not to contemn the corporal and external appli- 
 
 ing to pertain to the creatures, but feign it cation of holy things, not to challenge by the 
 always to be referred to God for thanlcs- 1 spirit and faith only, as Heretics do 
 
62 
 
 S. MARK. 
 
 phets. 29 Then he saith to them, But whom do you say that I am ? Peter answering said to 
 nim, Thou art Christ. 30 And he threatened them tliat they should not tell any man of him. 
 31 And he begun to teach iheni, that tlie Son of Man must sutFer many things, and be rejected 
 of the Ancients and of the hit^h Priests and the Scribes, and be killed : and after three days 
 rise again. 32 And he spake the word openly. And I'eter taking him, besan to rebuke him. 
 33 Who turning, and seeing his disciples, threatened Peter, sayine. Go behind me Satan, be- 
 cause thou savourest not the things that are of God, but that are ot men. 34 And calling the 
 multitude together with his disciples, he said to them, If any man will follow me, let him deny 
 himself, ami take up his cross, and follow me. 35 For he that will save his life, shall lose it: and 
 he that shall lose his lite for me and the Gospel, shall save it. 36 For what shall it profit a 
 man, if he gain the whole world, and suffer damage of his soul? 37 Or what permutation shall 
 a man give for his soul ? 38 For he that shall be ashamed ot me, and of my words in this 
 adulterous and sinful genertition, the Son of Man also will be ashamed of him when, he shall 
 come in the glory of his Father with the holy Angels. 
 
 CPIAPTRR IX. 
 The more to confirm them, he giveth them in his transfiguration a sight of his glory, wnereunto suffer- 
 ing doth bring, and then again doth inculcate his Passion. 14 A devil also he casteth out, which 
 his Disciples, upon whom therefore the perverse Scribes triumphed in his absence, cmtld not for lack 
 of fasting and praying. 30 Being yet in Giililee, he reviakth more about his passion. 33 And, be- 
 caiise in the way to Capharnawn /hei/conlnidedfor the Primary, he teacheth them that humility is the 
 way to Primary before God: 3y bidding thrm also, not to prohibit such as be not against them : nor 
 to give scandal to any one of the faithful : and on the other side, the faithful to avoid them by whom, 
 thei/ may be scandalized and fall, be they never so near unto them. 
 
 1 And he said to them, Anien, I say to you, that there be some of them that stand here, which 
 shall not taste of death, until they see the kingdom ot God coming in power. 2 And after six 
 day.s Jtesus taketh Peter and James and John : and bringeth them alone into a high mountani 
 apart, and was transfigured before them. 3 And his garments were made glistcrmg and white 
 exceedingly as snow, the like thereof a fuller cannot make white upon the earth. 4 And there 
 appeared to them Flias with Moses: and they were talking with Jesus. 5 And Peter an- 
 swering, said to Jesus, Rabbi, it is good for us to be here : and let us make three tabernacles, 
 one for thee, iind ono for Moses, and one for Elias. 6 For he knew not what he said : for they 
 were frighted with fear : 7 And there was a cloud over-shadowing them, and a voice came 
 out of the cloud, saying. This is my son most dear : hear ye him, 8 And immediately looking 
 about they saw no man any more but Jesus only with them. 9 And as they descended from 
 the mountain, he commanded them that they should not tell any man what things they had 
 seen : but when the Son of Man shall be risen again from the dead. 10 And they kept in the 
 word with themselves : questioning together what that should be, wheji he shall be risen from the 
 dead. 11 And they asked him, saying, What say the Pharisees then and the Scribes, that Elias 
 must come first ? 12 Who answering said to them, Elias when he cometh first, shall restore 
 all things : and how it is written of the Son of Man, that he shall suffer many things and be con- 
 temneoT 13 But I say to y<iu that Elias also is come, and they have done to him whatsoever 
 they would, as it is written of him. 14 But coming to his Disciples, he saw a great multitude 
 about them, and the Scribes questioning with them. 15 And fxDrthwith all the people seeing 
 
 Annotations. Chapter 8. 
 ver. 33. For me and the Gospel. By the Gos- 1 and of every article of the Catholic faith, we 
 
 I 
 
 el is signified not only the four Evangelists, 
 ut all Scriptures, and whatsoever Christ said, 
 that IS not in Scripture : for he saith in this 
 very blace, He that shall lie ashamed of my words, 
 the *^OJi of Man shall be ashamed of him, i^-c. 
 Neither his own words only, but whatsoever 
 the Apostles taught in word or writing: for 
 our Saviour saith, He that despLieth you, des- 
 piseth tne. For defence of any of all these 
 
 Annotations. 
 
 ver. 4. Elias with. The Law and the Pro- 
 phets join with Christ and his Gospel : the 
 one signified by Moses, the other by Elias. 
 By whose apparitions here, we also learn, 
 that sometimes there may be personal inter- 
 course betwixt the living and the dead, though 
 not ordinarily. 
 
 ver, 4. Elias with Moses. Moses representeth 
 the persons of all the Saints that shall be de- 
 parted this life when Christ cometh in his Ma- 
 jesty to judgirient : And Elias, who was then 
 living, figureth the holy men that shall then be 
 
 ought to die, and this is to lose our hfe for 
 Christ and his Gospel. 
 
 ver. 36. Gain the v>hole world. Let such 
 note this,- that for fear or flattery of the 
 world condescend to obey the unjust laws of 
 men touching religion, against their own con- 
 sciences : and be content for the rest of a few 
 days of this life, and for saving their temporal 
 goods, to lose their soul and the joys of heaven. 
 
 Chaptkr 9. 
 found alive when he cometh in "lory, who both 
 shall then begin to reign with Christ in glory, 
 Ikda in c. Marc. 
 
 ver. 13. Elias also IS come. Elias was zealous 
 for God's Law, a great reprehender of sin, and 
 a Hermit, and shall be the Precursor of Christ 
 in his second advent : So was John before his 
 first Advent, a Zealator, a Corrector, a Her- 
 mit, and his Precursor. Theod. tn eaten. Tho- 
 ma; .lu/yer hunc locum. Hierome in the life ot 
 Paul Hermit, that both Elias and John Ba|)tist 
 were counted principal professors of that life. 
 
S. MARK. 83 
 
 Jesus, was astonished, and much afraid : and running to him, saluted him. 16 And he asked 
 them, what do you question of among you ? 17 And one of the multitude answering, said, 
 Master, I iiave brought my son to thee, having a dumb spirit, 18 Who, wheresoever he talt.eth 
 him, dasheth him. and he foameth, and gnasheth with the teeth, andwithereth : and I spake to 
 thy disciples to cast him out, and they could not. 19 Who answering thein, said, incredu- 
 hjus generation, how long shall I be with you ? how long shall I suffer you / bring him unto 
 me. 20 And they brought him. And when he had seen him, immediately the spirit troubled 
 him : and being thrown upon the ground, lie tumbled foaming. XI And he asked his lather. 
 How long time is it since thi.s hath chanced unlo him? But he said. From his infancy : 22 
 And oftentimes hath he cast him into fire and into waters, to destroy him, but if thou canst anv 
 thing, help us, having compassion on us. 23 And Jesus said to him, if thou canst believe, all 
 things are possible to him that believeth. 24 And incontinent the father of the boy crying out, 
 with tears said, I do believe. Lord : help my incredulity, 25 And when Jesus saw the people 
 running together, he threatened the unclean spirit, saying to him, Deaf and dumb spirit, 1 com- 
 mand iTiee, go out of him, and enter not any more into Tiim. 26 And crying out, and greatly 
 tearing him, he went out of him, and he became as dead, so that many said, That he is dead. 
 27 But Jesus holding his hand, lifted him up : and he rose. 28 And when he was entered into 
 the house, his Disciples secretly asked him, why could not we cast nim out ? 29 And he said 
 to them, This kind can go out by nothing, but by prayer and fasting 30 And departing thence 
 they passed by Galilee, neither would he that any man should know. 31 And he taught his 
 Disciples, and said to them. That the Son of Man shall be betrayed into the hands of men, and 
 they shall kill him, and being killed, the third day he shall rise again. 32 But they knew not 
 the word : and they were afraid to ask him. 33 And they came to Capharnaum. Who, when 
 he was in the house, asked them, what did you treat of in the way? 34 But they held their 
 peace, for in the way they had disputed among themselves, which of them should be the great- 
 er. 35 And sitting down, he called the twelve, and saith to them, if any man will be first he 
 shall he last of all,°and the minister of all. 36 And taking a child, he set him in the midst of 
 them, whom when he had embraced, he said to them, 37 Whosoever shall receive one of 
 such children in my name, receiveth me, and whosoever shall receive me, receiveth not me, 
 but him that sent me. 38 John answered him, saying. Master we saw one ca.sting out devils 
 in thy Name, who followeth not us, and we prohibited him. 39 But Jesus said, Do not pro- 
 hil>it him, for there is no man that doth a miracle in my name, and can soon speak ill of me. 
 40 For he that is not against you, is for you, 41 For whosoever shall give you to drinJi a cup 
 of water in my name. Because you are Christ's : Amen, I say to you, he shall not lose his re- 
 ward. 42 And whosoever shall scandalize one of these little ones belonging in me : it is good 
 for him rather if a millstone were put about his neck, and he were cast into the sea. 43 And 
 if thy hand scandalize thee, cut it off, it is good for thee to enter into life maimed, than having 
 two hands to go into hell, into the fire unquenchable. 44 Where their worm dieth not, and the 
 fire quencheth not. 45 And if thy foot scandalize thee, chop it off, it is good for thee to enter 
 into life everlasting, lame, rather than having two feet, to be cast into the hell of unquenchable 
 fire, 46 Where their worm dieth not, and the fire quencheth not. 47 And if thine eye scan- 
 dalize thee, cast it out, it is good for thee with one eye to enter into the kingdom of God, rather 
 than having two eyes, to be cast into the hell of fire, 48 Where their worm, dieth not, and the 
 fire quencheth not. 49 For every one shall be salted with fire : and every %ictim shall be salt- 
 ed with sah. 50 Salt is good, but if the salt shall be unseasoned : wherewith will you season 
 it ? ikave salt in you, and have peace among you. 
 
 CHAPTER X. 
 He answereth the tempting Pharisees, and again his disciples answered, that the case of a man vnth his 
 wife shall he, as in the jirst institution, utterly dissoluble. 13 He blesseth children. 17 He showelh 
 what is to be done to g'et life everlasting. 2l What also fur a rich man, to he perfect : 28 As alw, 
 what passing reuard they shaU have that do so in time of persecution. 32 He 'evealeth more to his 
 disciples touching hi.<i passion: 34 Bidding the two ambitious suiters to think rather of suffering 
 vMh him : 41 And teaching us in the rest of his Disciples, not to be grieved at our Ecclesiastical 
 Superiors, considering they are, as he was himself, to toil for our scdvation. 46 Then going out of 
 Jericho, he giveth sight to a blind man. 
 
 1 And rising up thence, he cometh mto the coasts of Jewry beyond Jordan : and the mul- 
 titudes assemble again unto him, and as he was accustomed, again he taught them. 2 And 
 the Pharisees coming near, asked him. Is it lawful for a man to dismiss his wife ? tempting 
 W. 3 But he answering, said to them. What did Moses command you ? 4 Who said, 
 
 Annotations Chapter 9. 
 
 ver. 38. In thy name. Miracles are wrought 
 sometimes by the name of Jesus, whatsoever 
 the men be, when it is for the proof of a truth, 
 or for the glory of God. Insomuch that Julian 
 the Apostate himself did drive away devils 
 with the sign of the Cross, as Gregory Na- 
 zian writeth, or at 1. in Julian. Theodor. lib. 3. 
 c. 3. hist. And so also heretics may do 
 
 miracles among the heathen, to prove any 
 article of the Christian faith : but they never 
 did nor ever shall work any rniracle to 
 prove any of their erroneous opinions, as, 
 to prove that Christ is not really in the B. 
 Sacrament. 
 
 ver. 41. Reward. Reward for aim's deeds, 
 whereby it is evident they be meritorious 
 
84 
 
 S. MARK. 
 
 Moses permiited to write a IpUI of divorce, and to dismiss her. 5 To whom Jesus answering, 
 said, For the hardness ot your heart he wrote you this precept. 6 But from the beginning oi 
 the creation God made them male and leniale. 7 For this cause, man shall leave hia father 
 and mother : and shall cleave to his wife, 8 And they two shall be in one flesh, therefore now 
 they are not two, but one ilesh. U Thai thereture which God hath jomed togeiiier, let no man 
 separate. 10 And in the house again his Disciples asked himot the same thing. 11 And he 
 saith to them, whosoever dismisseth his wife and marrieth another, coniinitteth adultery upon 
 her. 12 Ajid if the wife dismiss her imahand and marrieth another, she coinmitteth adultery. 
 13 And they offered to him yoimg children, that he might touch them. And the disciples 
 threatened those that offered tliem. 14 Whom when .Iksus saw, he took it ill, and said to 
 them, JSuifer the little children to come unto me, and prohibit them not, for the kint'doni of CJud 
 is for such, l.i Amen, 1 say to you : whosoever receiveth not the kingdom of God as a littlu 
 child, shall not enter into it. 16 And embracing Uicm, and imposing hands upon them, lie 
 blessed thein. 17 And when he was gone forth in tlie way, a certain man rimning forth and 
 kneeling bctore him asked him, Good Master, what shall 1 do that 1 may receive life everlast- 
 ing ? iB And Jesus said to him. Why callest thou me good ? None is good but one, God. 
 I'J Thou luiowest the commandments, Commit not ndvlUry, Kiil not, Slwil not. Hear not false 
 witness, Do no fraud, Honour thu father and mother. 20 IJui ho unswermi^, said to him, Master all 
 these things 1 have observed from my youth. 21 And .Iesus behohling him, loved him and 
 said to hiin, One thing is wanting unto thee : go, sell what.'^oever thou hast, and give to the 
 poor, and thou slialt have treasure in heaven: and come, follow me. 22 Who being strokeii 
 sad at the word, went away sorrowful, for he had many possessions. 23 And Jesus loolting 
 about, saith to his Disciples, How hardly shall they that have money, enter into the kingdom ot 
 God ! 24 And the Disciples were astonished at his words. But Jesus again answering, saith 
 to them, Children, how hard is it for them that trust in money to enter into the kingdom of 
 God ! 25 It is easier for a camel to pass through a needle's eye, than for a rich man to enter 
 into the kingdom of God. 26 Who marvelled more, saying to themselves, And who can be 
 saved ? 27 And Jesus beholding them, saith, With men it is impossible : but not with God, for 
 all things are possible with God. 28 And Peter began to say unto him. Behold, we have left 
 all things, and have followed thee. 29 Jesus answering, said, Amen, I say to you, there is no 
 man which hath left house, or brethren, or sisters, or father, or mother, or children, or lands 
 for me and tbr the Gospel : 30 That shall not receive a hundred times so much now in this 
 time : houses and brethren, and sisters, and mothers, and children, and lands, with persecutions : 
 and in the world to come life everlasting. 31 But many that are first shall be last : and the 
 last, first. 32 And they were in the way going up to Jerusalem : and Jesus went before them, 
 and they were astonished : and following were afraid. And taking again the Twelve, he 
 began to tell them the ihings that should befal him. 33 That, behold we go up to Jerusalem, 
 and the Son of Man shall be betrayed to the chief Priests, and to the Scribes and Ancients, 
 and they shall condemn him to death, and shall deliver him to the Gentiles, 34 And they shall 
 
 Annotations. 
 
 ver. 4. Permitted. Some things are permit- 
 ted, though not approved, or allowed, to avoid 
 greater inconveniences. No man may do evil 
 lor any cause, but he may permit other men's 
 evils for divers causes : as God himself doth, 
 who can do no evil. So doth the Prince and 
 Commonwealth permit lesser evils, to eschew 
 greater, and so may the Holy Church much 
 more, as Augustine saith she doth, being placed 
 among much chair, and much cockle, "tolerate 
 many things : and yet, whatsoever is against 
 faith and good life, she neither approveth, nor 
 disisembleth with silence, nor committeth. 
 
 ver. y. Let no num separate. The obligation 
 betw'ixt man and wife is so great, that during 
 life it cannot be broken. 
 
 ver. 11. And marrieth another. That which 
 Matthew uttered more obscurely, and is mis- 
 taken of some, as though he meant, that for 
 fornitication a man might put away his wife and 
 marry anotlier, is here by this Evangelist, as 
 also by Luke, put out of doubt : generally 
 avouching, that wliosoever putteth away his 
 wife, and marrieth another, committeth adul- 
 tery. Au/sr. lib. 1. de adult, conjug. C. 11. and 
 Sequenlihux. 
 
 ver. 18. N(meisgood. None is entirely sub- 
 eiantially, and of himself good, but God : though 
 
 CilAI'TER 10. 
 
 by participation of God's goodness, men are 
 truly aLso called good. 
 
 ver. 19. Commandments. Note that the keep- 
 ing of God's commandments procure th liiie 
 everlasting. 
 
 ver. 21. Go, sell whatsoever. This is counsel 
 of perfection, not a precept, which the reli- 
 gious professing and keeping volimtary pover- 
 ty, do follow. 
 
 ver. 2.'i. A rich man. He ishere called a rich 
 man that hath his confidence, as here is ex- 
 pressed, in his treasure, and had rather forsake 
 his faith and duty to God, than lose them, as all 
 they which live in schism or heresy to save 
 their goods. 
 
 ver. 30. A hundred times so much. Sometimes 
 God doth so bless men also in worldly benefits 
 that have forsaken all for him, as Gregory, 
 Augustine, and Paulinus : but the principal 
 meaning is, that he will give to such men in 
 this life abundance of grace and spiritual com- 
 fort, and contcntation, and joy of conscience, 
 as they feel which have experience, the which 
 spiritual gifts exceed the temporal commodi- 
 ties, more than a hundred fokf, insomuch that 
 he that hath fully forsaken but small things for 
 religion, would not forsake religion to have all 
 the world 
 
S. MARK. 85 
 
 mock him, and spit on him, and scourge him, and kill him, and the third day he shall rise 
 again. 35 And there come to him James and John the sons of Zebedee, saying. Master, we 
 Will that what thing soever we shall ask, thou do it to us. 36 But he said to them, what will 
 you that I do to you ? 37 And they said. Grant to us, that we may sit, one on thy right hand, 
 and the other on thy left hand, in thy glory. 38 And Jesus said to them. You wot not what 
 you ask, can you drink the cup that I drink ? or be baptized with the baptism wherewith I am 
 baptized ? 39 But they said to him. We can. And Jesus said to them, The cup indeed which 
 I drink, you shall drink : and with the baptism wherewith I am baptized, shall you be baptized : 
 40 But to sit on my right hand and on my left, is not mine to give unto you, but to whom 
 it is prepared. 41 And the ten hearing^ began to be displeased at James and John. 
 42 And Jesus calling them, saith to them. You know that they which seem to rule over the 
 Gentiles, overrule them : and their Princes have power over them. 43 But it is not so in you, 
 but whosoever will be greater shall be your minister : 44 And whosoever will be first among 
 you, sliall be the servant of all. 45 For the Son ot Man also is not come to be ministered unto, 
 out to minister, and to give his life a redemption tor many. 46 And they come to Jericho : 
 and when he departed from Jericho and his Disciples, and a very great multitude, the son of 
 Tiinreus, Bartimaeus the blind man sat by the way side begging. 47 Who when he had heard, 
 that it is Jesus of Nazareth: he began to cry and to say, Jesus, son of David have mercy 
 upon me. 48 And many threatened him to hold his peace, but he cried much more. Son of 
 David, have mercy upon me. 49 And Jesus standing still commanded him to be called. 
 And they called the blind man, saying to him, Be of better comfort, arise, he calleth 
 thee. 50 Who castins ofi' his garment leapt up, and came to him. 51 And Jesus an- 
 swering, said to him. What wilt thou that I do unto thee ? Ajid the Wind man said to him, 
 Rabboni, that I may see. 52 And Jesus said to him Go thy ways, thy faith hath made thee 
 safe. And forthwith he saw, and followed him in the way. 
 
 CHAPTER XI. 
 Being mm come to the place of his passion, he entereth with triumph as their Christ. 12 He cursed 
 that fruitless leafy tree. 15 He shoireth his zeal for the house of God : for which the Rxders 
 seek h)S destruction. 24 He exhorteth his Disciples to steadfastness of faith, and to forgive their 
 enemies. 27 He avouchelh his power hy the witness of John xdio was a vian sent of God. 
 1 And when they came riiph unto Jerusalem and Bethania to Moimt Olivet, he sendeth two 
 of his Disciples, 2 And saith to them. Go into the town that is against you, and immediately 
 entering in thither, you shall find a colt tied, upon which no man yet hath sitten : loose him, and 
 bring hmi. 3 And if any man shall sav to you, Whatdoyou? say that he is needful for our Lord : 
 and mcontinent he will send him hither. 4 And going tneir ways, they found the colt tied before 
 the gate without in the meeting of two ways and they loose him, and he sat upon him. 5 And 
 certain of them that stood there, said to them. What do you loosing the colt ? 6 Who said -tp 
 them as Jesus had commanded them : and they did let him go with them. 7 And they broug**^ 
 the colt to Jesus : and they lay their garments upon him. 8 And many spread their garments 
 in the way : and others did cut boughs from the trees, and strewed them in the way. 9 And 
 they that went before and they that followed, cried saying, Hosanna, blessed is he that cometh in 
 the name of our Lord. 10 Blessed is the Kingdom of our father David that cometh, Hosmina in the 
 his^hest. 11 And he entered Jerusalem into the temple : and having viewed all things round 
 about, when now the evening hour was corne, he went forth into Bethania with the twelve. 
 12 And the next day when they departed from Bethania, he was a hungered. 13 And when 
 he had seen afar off a fig tree having leaves, he came if happily he could find any thing on it. 
 And when he was come to it, he found nothing but leaves, for it was not the time for figs. 
 14 And answering he said to it. Now no man eat fruit of thee any more for ever. And his 
 Disciples heard it. 15 And they come to Jerusalem. And when he was entered into the 
 temple, he began to cast out them that sold and bought in the temple, and the tables of the 
 bankers, and tne chairs of them that sold pigeons he overthrew. 16 And he suffered 
 not that any man should carry a vessel througli the temple. 16 And he taught saying to 
 them, Is it not written. That my house shall be called the house of prayer to all nations ? But you 
 have made it a den of thieves. 18 Which when the chief Priests and the Scribes had heard, 
 they sought how they might destroy him, for they were afraid of him because the whole 
 
 Annotations. Chapter 11. 
 
 ver. 8. Many spread. All these voluntary du- 
 ties were grateful to our Saviour, and so be the 
 like done to him in the Sacrament. 
 
 ver. 16. Vessel through the Temple. He could 
 not abide to see the Temple of God profaned, 
 no nor suffered those things to be done in it, 
 which otherwise were not unlawful but honest, 
 if they had been done in due place. How much 
 less can he abide the profaning of the Churches 
 
 ver. 17. Den of thieves. If the Temple was 
 then a den of thieves, because of profane and 
 secular merchandise : how much more now, 
 when the house appointed for the Holy Sa- 
 crifice and sacrament of the body of Christ, 
 is made a den for the Ministers of Calvin's 
 bread ? 
 
 ver. 20. If so be that. God never forgiveth 
 sins to him that pardoneth not his enemies from 
 
 now with heretical service, and preaching of the heart. Whereby it is evident that more IB 
 heresy and blasphemy ? i required then only faith. 
 
 8 
 
86 
 
 S. MARK. 
 
 multitude was in fidrairation upon his doctrine. 19 And when the evening was come, he 
 went tbrthout of the cily. 20 And wiien they passed by in the morning, they saw the fig tree 
 withered from the roots. 21 And Peter remembering, said to him. Rabbi, behold tlie fig tree 
 that thou didst curse, is withered. 22 And Jesus answering saith to them, Have faith ot God. 
 23 Amen, I say to you, that whosoever shaU say to this mountain, Be taken up and be cast into 
 the sea, and shall not stagger in his heart, but believe that whatsoever he saith, shall be done : 
 shall be done unto him. 24 Therefore I say to you, all tilings whatsoever you ask, praying, 
 believe that you shall receive, and they shall come unto you. 25 And when you shall stand 
 to pray, forgive if you have aught against any man : that also your lather which is in heaven, 
 may forgive you your sins. 25 If so be that you will not forgive, neither will your father that 
 is in heaven, forgive you your sins. 27 And they come again to Jerusalem. And when he 
 walked in the temple, there come to him the chief Priests and Scribes and the Ancients, 
 28 And they say to him. In what power dost thou these things ? and who hath given thee this 
 power, that thou shouldst do these things ? 2'J And Jesus answering said to them, I also 
 will ask you one word, and answer you me : and I will tell you in what power I do these things. 
 30 The baptism of John was it from heaven, or from men '. answer me. 31 But they thought 
 within themselves, saying. If we say. From heaven : he will say, Why then did you not believe 
 him ? 32 If we say. From men, they feared the people : for all accounted John that he was 
 indeed a Prophet. 33 And they answering say to Jescs, Wc know not. And Jesus answering 
 saith to them, Neither do I tell you in what power I do these things. 
 
 CHAPTER XII. 
 He /oretellelh to the Jevjs in a parable their rejirohalinn moH worthy, and the vocation of the Church 
 of the Gentiles in their place, 10 hirtixclfhriii^' the heaiLstone thereof. 13 He drfeatelh the snare of 
 the Pharisees and Herodinns about ]"'ying Irihu/e tu Cesar : 18 answerelh also the invention of the 
 Sttdduc.ees against the resurrection : 28 aUn the opposition of a Scribe. 35 And so having put all 
 the busy sects to silence, he turneth and passelh them on the othir side, because they imuiiined ( 'hrist 
 should be no more Iml a man. 38 Bidding the people to Wware if the Scribes, being ainliitious and 
 hypocrites. 41 He cnmmendelh Out poor widow for her two mites above all. 
 
 1 And he began to speak to them in parables, A man planted a vineyard and made a hedge 
 about it, and digged a trough, and built a tower, ;uid let it out to husbandmen : and went forth 
 into a strange country. 2 And he sent to the husbandmen in season a servant, to receive of the 
 husbandmen, of th(; fruit of the vineyard. 3 Who apprehending him, beat him : and sent him 
 away empty. 4 And attain lie sent to them another servant : aiicrhim they wounded hi the head 
 and used him reproaclilully. 5 And again he sent another, and him they killed : and many other, 
 beating certain, and killing others. 6 Theretore having yet one son most dear: him also he 
 sent unto them last, saying. That they w'lW reverence my son. 7 But the husbandmen said one 
 to another, This is the heir : come, let us kill him : and the inheritance shall be ours. 5 And 
 aporehending him, they killed him, and cast him forth out of the vineyard. 9 What therefore 
 w?/l the lord of the vineyard do ? He will come and destroy the husbandmen .- and will give the 
 fineyard to others. 10 Neither have you read this Scripture, The ,<ttone which thf buildern 
 rejected, the same is mcuie the head of the corner : 11 By our Lord was this done, and it i.f marvelktus 
 in our ei/es ? 12 And tbey sought to lay harid.s on him, and they feared the multitude, for they 
 knew that he spake this parable to them. And leaving him they went their way. 13 And they 
 send to him certain of the Pharisees and of the Ilerodians: that they should entrap him in his 
 word. 14 Who coming, say to him, Master, we know that ihou art a true speaker, and caresl 
 not for any man : for thou dost not look upon the person of men, but (eachesi the way of God in 
 truth, is it lawful to give tribute to Cesar : or sliall we not give it? 15 Who knowing their 
 subtility, said to them. Why tempt you me ? bring me a penny that I may see it. 16 But they 
 brought it him. And he saith to them, Whose is this image and inscription ? They say to him, 
 Cesar's. 17 And Jesus answering, said to them, Render therefore the things that are Cesar's, 
 to Cesar : and that are God's, to God. And they marvelled at him. 13 And there came to 
 him the Sadducees that say there is no resurrection: and they asked him, saying, Master, 
 19 Moses wrote unto us, that if any man's brother die, and leave his wife, and leave no children, 
 his brother shall take his wife and raise up seed to his brother. 20 There were therefore 
 ■even brethren : and the first took a wife and died, leaving no issue. 21 And the second took 
 her, and died : and neither this left issue. And the third in like manner. 22 And the seven took 
 her in like sort : and did not leave issue. Last of all the woman also died. 23 In the resur- 
 
 Annotations. 
 ver. 17. To God. These men were very cir- 
 cumspect and wary to do all duties to Cesar, 
 but of their duties to God they had no regard 
 So heretics to flatter temporal Princes, and by 
 them to uphold their heresies, do not only in- 
 culcate men's duty to the Prince, dissembling 
 that which is due to God : but also give to the 
 Prince more than due, and take from flod his 
 right and dutv. But Christ allowing Cesiar his 
 right, wameth them also of their duty toward 
 
 Chapter 12. 
 
 God. And that is it which Catholics inculcate. 
 Obey God, do as he conimandeth. Serve him 
 first, and then the Prince. 
 
 ver. 19. His brother shall take. Mark well here, 
 that the Law which saith, Thou shall not marry 
 thy brother's wife, is not such asadmitteth no 
 dispensation, as though this marriage were 
 ag:iinst nature. For here the same L:iw saith, 
 that in some case, the brother not only might, 
 but then was bound to marry his brother's wife 
 
S. MARK. 87 
 
 rection therefore when they shall rise again, whose wife shall she be of these ? for seven- 
 had her to wife. 24 And Jesus answering, said to them, Do ye not therefore err, not 
 knowing the Scriptures, nor the power of God ? 25 p'or when they shall rise again from 
 the dead, they shall neither marry nor be married, but are as the Anjrels in heaven. 2fi And 
 as concerning the dead, that they do rise again, have you not read in the book of Moses, 
 how in the bush God spake to him, saying, / am the God of Abraham, and the God of Isaac, and the 
 Godof Jacob? 27 He is not the God of the dead, but of the living. You therefore are much 
 deceived. 28 And there came one of the Scribes that had heard them questioning, and seeing 
 that he had well answered them, asked him which was the first commandment of all. 29 And 
 Jesus answered him, That the first commandment of all is, Hear Israel: the Lord thy God is 
 one God. 30 Atid thou shah love the Lord thy God from thy whole heart, and with thy whole soul, and 
 with thy whole inind, and with thy whole power. This is the first commandment. 31 And the 
 second is like to it. Thou shalt love thy neifrhbour as thyself. Another commandment greater than 
 these there is not. 32 And the Scribe said to him. Well Master, thou hast said in truth, that 
 there is one God, and there is none other besides him. 33 And that he be loved from the 
 whole heart, and with the whole understanding, and with the whole soul, and with the whole 
 strength : and to love his neighbour as himself is a greater thing than all holocausts and 
 sacrifices. 34 And Jesus seeing that he had answered wisely, said to him. Thou art not far 
 from the kingdom of God. And no man now durst ask him. 35 And Jesus answering, said 
 teaching in tiie temple, How do the Scribes say, that Christ is the son of David? 36 For 
 David himself saith in the Holy Ghost : Our Lord said unto my Lord, sit on my right hand, until ( 
 jjut thine enemies the footstool oj thy feet. 37 David therefore himself calleth him Lord, and 
 whence is he his son ? And a great midtitude heard hirn gladly. 33 And he said to them in 
 his doctrine. Take heed of the Scribes that will walk in long robes, and be saluted in the 
 market place, 39 And sit in the first chairs in the Synagogues, and love the highest places at- 
 snppers : 40 Which devour widow's houses under the pretence of long prayer : these shall 
 receive larger judgment. 41 And Jesus sitting over against the treasury, beheld how tiie 
 multitude did, cast money into the treasury, and many rich men did cast in much. 42 And 
 •when there came a certain poor widow, she cast in two mites, which is a farthing. 43 AjkI 
 calling his Disciples together, he saith to them, Amen, I say to you, that this poor widow bath 
 cast in more than all that have cast into the treasury. 44 For all they of their abundance have 
 cast in : but she, of her penury hath cast in all that she had, her whole livmg. 
 
 CHAPTER XIII. 
 To his Disciples, by occasion of Jerusalem and the Temple's destruction, he foretelleth, 5 what things 
 shall be before the consummation of the world, as specially the Church's full preaching unto all 
 nations. 14 Then, what shall be in the very consummation, to vnt. Antichrist with his pas!-ing 
 great persecution and seduction, but for a short time. 24 Then incontinent the day of jiulgment. 
 28 to our great comfoTt in those miseries under Antichrist. 32 As for the moment, to us it per- 
 taineth not to know it ; 33 but rather every man to watch, that we be not miprovided when he covuth 
 to each one particularly by death. 
 
 1 And when he went out of the Temple, one of his Disciples saith to him, Master, behold 
 what manner of stones, and what kind of buildings. 2 And Jesus answering, said to ];^m, 
 Seest thou all these great buildings ? There shall not be left a stone upon a stone, that shall 
 not be destroyed. 3 And when he sat in Mount Olivet against the Temple, Peter and James 
 and John and Andrew asked him apart : 4 Tell us, when shall these things be? and what 
 shall be the sign when all these things shall begin to be consummate ? 5 And Jesus answer- 
 
 Annotations. Chapter 12. 
 ver. 24. Not knowing the Scriptures. Who I the world to come, ancient Fathers deduce, that 
 
 would have thought that by this place of Scrip- 
 ture alleged by Christ, and the Resurrection 
 were proved ? and yet we see that Christ doth 
 hereby deduce it, and chargeth these great 
 Doctors and Masters which arrogated to them- 
 selves the knowledge of Scriptures that it is 
 their ignorance, that they knew no so to 
 deduce it No marvel then if the Doctors 
 and Catholic Church make the like deductions 
 sometiirie and proofs, where the heretic doth 
 not or will not see so much, therefore no doubt, 
 because he knoweth not the Scriptures, where- 
 of he boasteth so much, nor the sense of the 
 Holy Ghost in them. For example, when of that 
 place, It shall not he forgiven in this world nor in 
 
 there are' sins remitted after this life in Purga- 
 tories. Matt. 12. 32. 
 
 ver. 24. The power of God. Even so do here- 
 tics err two ways : because they know not the 
 Scriptures, which they interpret contrary to 
 the sense of the whole Church, and of all the 
 ancient Fathers : and because tliey know not 
 the power of God, that as he is able to raise 
 the selfsame bodies again, so he can make his 
 body present in many places ; but being alto- 
 gether faithless and not believing his power, 
 they dispute of all such matters only by reason 
 and their own imaginations. 
 
 ver. 33. This excellency of chanty teach- 
 eth us that faith orJy is not sufficient. 
 
 Annotations. Chapter 13. 
 ver. 4. WiensWi^/ieserting-sfte? The miseries I of the extreme calamity that shall befal before 
 which did fid! before the destruction of the Tern- j the latter day at the time of Anti-christ : where^ 
 pie aiul Ciiy of Jerusalem, were a resemblance | upon Christ speaketh indifferently of both. 
 
88 
 
 S. MARK. 
 
 mg, began to say to them, See that no man seduce you. 6 For many shall come in my name 
 saying that I am he : and they shall seduce many. 7 And when you shall hear of war'^ and 
 bruits ol wars, fear not, tor these things must be, but the end is not yet. 8 For nation shall 
 rise against nation and kingdom against kingdom, and there shall be earthquakes in places 
 and famines. These things are the beginning of sorrows. 9 But look to yourselves For they 
 shall deliver you up in Councils, and in Synagogues shall you be beaten, and you shall stand 
 before Presidents and Kings for my sake, for a testimony unto them. 10 And into all nations 
 first the Gospel must be preached. 11 And when they shall lead you and deliver you be not 
 careful beforehand what you shall speak : but that which shall be given you m that hour, that 
 speak ye. For it is not you that speak, but the Holy Ghost. 12 And brother shall deliver 
 brother unto death, and the father his son : and the children shall rise against the parents and 
 shall work their death. 13 And you shall be odious to all men for my name. But he' that 
 shall endure unto the end, he shall be saved. 14 And when you shall see the ahumination of 
 desulatwn, standmg wliere it ought not, he that readeth, let hiin imderstand, then they that are 
 m Jewry, let them flee unto the mountains : 13 And he that is on the house top, let him not 
 go down into the house, nor enter in to take any tlimg out of his house : 16 And he that shall 
 be in the held, let him not return back to take his ganncnt. 17 And wo to them that are with 
 child, and that give suck in those days. 18 But pray that the thhigs chance not in the Winter. 
 19 For those days shall be such tribulations as were not from the beginning of the creation 
 that God created until now, neither shall be. 20 And unless the Lord had shortened the days 
 no flesh should be saved ■ but for the elect which he hath elected, he hath shortened the days. 
 21 And then if ixny man shall say unto you, Lo, here is Christ : lo, there : do not believe. 22 
 For there shall rise up false Christs and false Prophets, and they shall show sions and wonders, 
 to seduce, if it be possible, the elect also. 23 You therefore take heed : behold I have fore- 
 told you all things. 24 But in those days after that tribulation, the Sun shall be darkened, and 
 the Moon shall not give her light, 25 And the Stars of heaven shall be falling down, and the 
 powers that are in heaven shall be moved. 26 And then they shall see the Son^of Man coming 
 in the clouds, with much power and glory. 27 And then shall he send his Angels, and shaft 
 gather together his elect from the four winds, from the uttermost part of the earth to the utter- 
 most part of heaven. 28 And of the fig tree learn ye a parable. When now the bough thereof 
 IS tender, and the leaves come forth, you know that Summer is very nigh. 29 So you also 
 when you shall see these things come to pass, know ye that it is v£*y nigli, at the doors. 30 
 Amen, I say to you, that this generation shall not pass, imtil all these things be done. 31 Heaven 
 and earth shall pass, but my words shall not pass. 32 But of that day or hour no man knoweth 
 neither the Angels in Heaven, nor the Son, but the Father. 33 Take heed, watch, and prav : 
 for you know not when the time is. 34 Even as a man who being gone into a strange countr'yj 
 left his house : and gave his servants authority over each work, and commanded tlTe porter to 
 watch. 35 Watch ye therefore, for you know not when the Lord of the house cometh • at 
 even, or at midnight, or at the cock crowing, or in the morning. 36 Lest coming upon a 
 sudden, he find you sleeping. 37 And that which I say to you, I say to all, watch 
 
 CHAPTER XIV. 
 Judas, by occasion of Mary Muffdalen's oi»l7nent, doth sell him to the Council of the Jews. 12 After 
 t,-> Paschal lamb he giveth them the bread of life, John 6, in a mystical sacrifice or separation of his 
 body and blood, 27 and that night is, after his prayer, 43 taken of the Jews' men, Judus being their 
 captain : is forsaken of the other eleven for fear : 53 is falsely accused, and impiously condemned of 
 the Jews' Council, 65 and shamefully abused of them: 66 and! thrice denied of Peter. All even as 
 the Scriptures and himself had often foretold. 
 
 1 And the Pasch was and the Azymes after two days : and the chief Priests and the Scribes 
 sought ho\y they might by some wile lay hands on him, and kill him. 2 For they said. Not 
 on Uie festival day, lest there mi^htbe a tunuilt of the people. 3 And when he "was at Be- 
 thania, in the house of Simon the Leper, and sat at meat, there came a woman having an Ala- 
 baster box of ointment, of precious Spikenard: and breaking the Alabaster box, she poured it 
 out upon his head. 4 But there were certain who had indignation within themselves, and said, 
 
 Annotations. 
 
 ver 6. I am he. As before the destruction of 
 Jerusalem, divers Seducers arose, and called 
 themselves Christs, promising the people de- 
 liverance from the fears and danorers they were 
 in of foreign soldiers : so shall there come 
 many toward the end of the world, and make 
 themselves Christs and Authors of Sects, and 
 shall gain many Disciples : as in plain words 
 foUoweth in this chapter, ver. 22. There shall 
 rise false Christs and false Prophets, »fcc. 
 
 ver. 14. The abomination of desohitioii. No 
 heresy doth so properly and purposely tend to 
 his abomination of desolation, which by Anti- 
 christ shall be achieved, as this Calvinism : 
 
 Chapter 13. 
 
 which taketh away, with other Sacraments and 
 external worship of God, the very sacrifice of 
 Christ's body and blood, which being taken 
 away, as S. Cyprian saitli, no religion can re- 
 main. 
 
 ver. 20. Shortened the days. Antichrist's reign 
 shall be three years and alialf Dan. 7. Anoc. 13. 
 
 ver. 22. Signs and wonders. False Christs 
 and false Prophets be Seducers, who in the 
 later day by the power of the devil shall seem 
 to work wonders, and yet men must not be 
 lieve them. Much less these, which for their 
 false faith cannot show so much as one false 
 miracle 
 
S. MARK. 89 
 
 Whereto is this waste of tlie ointment made ? 5 For this omtment might have been sold for 
 more then three hundred pence, and given to the poor. And ihey murmured against licr 6 
 But Jesus said, Let her alone, wliy do you molest iier ? slie haih wrought a good work upon 
 me. 7 For the poor ye have always with you : and when vou will, you may do them good ; 
 but me you have not always. S That which she had, she hath done : she hath prevented to 
 anoint iny body to the burial. 9 Amen, I say to you, Wheresoever tins Gospel siiall be preach- 
 ed m the whole world, that also which she hath done, shall be told tor a memory ol her. 10 
 And Judas Iscariot one ot the Twelve went his way to the chief Priests, for to betray him to 
 them. 11 Who hearing it, were glad : and they promised him that they would give him mo- 
 ney. And he sought how to betray him conveniently. I'Z And the first day of the Azymes, 
 when they sacrificed the Pasch, the Disciples say to hinj, Whither wilt thou that we go, and 
 prepare for thee to eat the Pasch ? 13 And he sendeth two of his Disciples, and saith to them, 
 Go ye into the City : and there shall meet vou a man carrying a pitcher of water, toUow him : 
 14 And whithersoever he entereth, say to the master of the house, that the JVIaster saith, Where 
 is my refectory, where I may eat the Pasch with my Disciples '! And he will show you a great 
 chamber, adorned: and there prepare for us. 16 And his Disciples went their ways, and came 
 into the City : and they found as he had told them, and they prepared the Pasch. 17 And when 
 even was come, he cometh with the twelve 18 And when they were sitting at the Table, and 
 eating, Jesus said. Amen, I say to you, that one of you shall betray me, he that eateth with me. 
 19 But they began to be sad, and to say to him severally. Is it I .' 20 Who said to them, One 
 of the Twelve, he that dippeth with me his hand in the dish. 21 And the Son of Man indeed 
 goeth; as it is written of him, but wo to that man by whom the Son ot Man shall be betrayed, it 
 were good for liim, if that man had not been born. 22 And whilst they were eating, Jesus 
 took bread : and blessing brake and gave to them, and said. Take, This is my body. 23 And 
 taking the chalice, giving thanks he gave to them, and they all drank ot it. 24 And he said to 
 them, This is my blood of the New TEST.\iMEi\T, that shall be shed for many. 23 
 Amen, I say to you, that now I will not drink of the fruit of the vine until that day when I shall 
 drink it new in the kingdom of God. 26 And a hymn being said, they went forth into Mount 
 Olivet. 27 And Jesus saith to them. You shall all be scandalized in me this night : for it is 
 ■written, / will strike the Pastor, and the sheep shall he dispersed. 28 But alter that I shall be risen 
 again, I will go before you into Galilee. 29 And Peter saith to him. Although all shall be 
 scandalized : yet not I. 30 And Jesus saith to him, Amen, I say to thee, that thou in this day 
 in ihis night, oefore the cock crow twice, shalt thrice deny me. 31 But he spake more vehe- 
 mently, Although I should die together with thee, I will not deny thee. And in like mamieralso 
 said they all. 32 And they come unto a farm place called Gethsemani And he saith to his Dis- 
 ciples, Sit you here until 1 pray. 33 And he taketh Peter and James and Jolm with him: and 
 he began to fear and to be heavy. 34 And he saith to them. My soul is sorrowful even unto 
 death : stay here, and watch. And when he was gone forward a little, he fell flat upon the 
 ground : and he prayed that if it might be, the hour might pass from him: 36 And he said, 
 Abba, Father, all things are possible to thee, transfer this chalice from me, but not tjiat which 
 I will, but that which thou. 37 And he cometh, and findeth them sleeping, And he saith to 
 Peter, Simon, sleepest thou ? couldst thou not watch one hour ? 33 Watcli ye, and pray that 
 you enter not mto temptation. The spirit indeed is prompt, but the flesh infirm, 39 And going 
 away again, he prayed, saying the self same word. 40 And returning, again he found them 
 asleep, for their eyes were heavy, and they wist not what they should answer him. 41 And he 
 cometh the third time, and saith to them. Sleep ye now, and take rest, it sufficeth, the hour 
 
 Annotations. Chapter 14, 
 
 ver. 4. This waste. Religious offices done 
 to Christ for signification, devotion, or honour 
 sake, both then in his life, and now in the holy 
 sacrament, be of some, under pretence of bet- 
 ter bestowmg such things upon the poor, con- 
 demned unjustly. 
 
 ver. 6. Let her alone. Christ answereth for 
 the devout woman, and for defence of her fact, 
 as we must answer against the ignorant and 
 ill men, when they blame good men for giving 
 their goods to the Church. 
 
 ver. 7. Me you have. We have not Christ 
 here needing our alms, as when he conversed 
 upon the earth. See Matt. 26. 11. 
 
 ver. 22, Bread. This is bread before the 
 Sacramental words, but the Consecration once 
 done, of bread is made the flesh of Christ, 
 Anibros. lib. 4. c, 4. de Sacramentis, 
 
 k'er. 23. Chalice. Wine and water is put into 
 
 loathsomeness which would be in the sight of 
 blood, thou receivest that which has the like- 
 ness and resemblance thereof, Ambr. ibiden. 
 
 ver. 23, All drank of il. AH drank, to wit, 
 all the twelve, for more were not present. 
 Whereby is evident, that the words in Matthew 
 26. 27, Drink ye all of this, were spoken to all 
 the Apostles only, which here are said, that 
 they all did drink. And so it is no general 
 commandment to all men. 
 
 ver, 22. 24. My body, my blood. Whosoever 
 believeth it not to be true that is said, he falleth 
 trom grace and salvation, Epiphan. in Ancorato, 
 Let us ever give credit to God, and never re- 
 sist him, though the thing that he saith, seem 
 never so absurd in our imagination, or far 
 pass all our sense and understanding. For his 
 words cannot beguile us, but our sense may 
 easily be deceived. Seeing therefore that he 
 
 the Chalice, but is made blood by consecration j said. This is my body, let us never doubt ot the 
 of the heavenly word : though to avoid the I matter. Chrysost. horn. 83 in Matt, svb/wem^ 
 
90 S. MARK. 
 
 is come ; behold the Son of Man shall be betrayed into the hands of sinners. 42 Arise, let us 
 go, behold, he that shall betray ine, is at hand. 43 And as he was yet speaking, cometh Judas 
 Iscariot one of the Twelve, and with him a great multitude with swords and clul)s, from the 
 chief Priests and the Scribes and the Ancients. 44 And the betrayer of him had given them a 
 sign, saying. Whomsoever 1 shall kiss, it is he, lay hold on him, and lead him wanly. 45 And 
 when he was come, immediately going to him, he saith, Rabbi, and he kissed him. 46 But 
 they laid hands upon him : and held him. 47 And one certain man of the standers about, draw- 
 ing out a sword, smote the servant of the chief Priest, and cut off his ear. 48 And Jesus an- 
 swering, sai(l to them. As to a thief are you come out with swords and clubs to apprehend me 7 
 49 I was daily with you in the temple teaching, and you did not lay hands on me. But, that the 
 Scriptures may be fidtilled. 50 Then his Disciples leaving him, all fled. 51 And a certain 
 young man followed him with sindon upon the bare : and they took him. 52 But he castin" otf 
 the smdon fled trom them naked. 53 And they brought Jesus to the chief Priest : and alltlie 
 Priests and the Scribes and the Ancients assembled together. 54 And Peter followed him 
 afar otf even in unto the court of the high Priest : and he sat with the servants at the fire, and 
 warmed iiimself. 55 And the chief Priests and all the Council sought testimony against Jesus, 
 that they might put him to death, neither found they. 5(5 For many spake false witness against 
 him: and the testimonies were not convenient. 57 And certain rising up, bare false witness 
 against him, saying, 58 That we heard him say, I will dissolve this temple made with hand, 
 and in three days will I build another not made with hand. 59 And their testimony was not 
 convenient. GO And the high Priest rising up into the midst, asked Jesus, saying, Answerest 
 thou nothing to these things that are objected to thee of these ? 61 But he held his peace and 
 answered nothina;. Again the hi^h Priest asked him, and said to him. Art thou Christ the Son 
 of the blessed God ? 62 And Jesus saith to liim, I am. And you shall see the Son of Man 
 sitting on the right hand of power, and coming with the clouds of heaven. 63 And the high 
 Priest renting his varments, saith, What need we witnesses any further ? 64 You have heard 
 blasphemy : now think you ? Who all condemned him to be guilty of death. 65 And certain 
 began to spit upon him, and to cover his face: and to beat him with buffets, and to say unto 
 him. Prophesy : and the servants gave him blows. 66 And when Peter was in the Court be- 
 neath, there cometh one of the woman servants of the high Priest. 67 And when she had 
 seen Peter warming himself, beholding him she saith, Ajid thou wast with Jesus of Naza- 
 reth. 68 But he denied, saying, NeiOier know I, neither wot I what thou sayest. And 
 he went forth before the Court : and the Cock crew. 69 And again a wench seeing him, be- 
 gan to say to the standers about, That this fellow is of them. 70 But he denied again. And 
 after a while again, they that stood by, said to Peter, Verily thou art of them : for thou art also 
 a Galilean. 71 But he began to curse and to swear. That I know not this man whom you 
 speak of. 72 And immediately the Cock crew again. And Peter remembered the word that 
 Jesus had said unto him, Before the Cock crow twice, thou shalt thrice deny me. And he 
 began to weep. 
 
 ^ CHAPTER XV. 
 
 The chief of the Jews accuse him to Pilate, the Gentile. G And he, seeking to deliver him, they per- 
 suade'the common people, who hitherto were always ready to defend him, not only to prefer the mur- 
 derer Barabbas, but also to cry Crucifige, to the rejn-uhation of the whole nation. 16 After many 
 illusimis, 20 he is crucified by the Gentiles : 29 which the Jews seeing, do triumph as if they had 
 nou) the victory. 33 But even then by many wonderful works he dechireth his might, 42 and finally, 
 is buried honourably. 
 
 1 And forthwith in the morning the chief Priests, with the Ancients and the Scribes and the 
 whole Council, consulting together, binding Jesus, led and dehvered him to Pilate. 2 And 
 Pilate asked him. Art thou the King of the Jews ? but he answering, said to him. Thou sayest. 
 3 And the chief Priests accused him in many things. 4 And Pilate again asked him, saying, 
 Answerest thou nothing? see in how many things they accuse thee. 5 But Jesus answered 
 nothing more, so that PUate marvelled. 6 And upon the festival day he was wont to release 
 unto them one of the prisoners, whomsoever they had demanded. 7 And there was one called 
 Barabbas, which was put in prison with seditious persons, who in a sedition had committed 
 murder. 8 And when the multitude was come up, they be";an to require according as always 
 he did unto them. 9 And Pilate answered them, and said, Will you that I release unto you 
 the King of the Jews? 10 For he knew that the chief Priests for envy had delivered him. 
 
 11 But the chief Priests moved the people, that he should release Barabbas rather to them. 
 
 12 And Pilate again answering, said to them. What will you then that I do to the King of the 
 
 Annotations. Chapter 14. 
 ver. 66. Woman servants. He fearcth not af- 1 sorts were to be signified, to wit, the strong and 
 
 terward Rome, the Lady of the world, that in 
 the house of Caiaphas was afraid of the high 
 Priest's wench. Leo. in Nativ. Pet. and Pau. 
 ser. 1. 
 
 ver. 71. He began to curse. In this one Apostle, 
 Peter, the first and chief in the order of Apos- 
 tles, in whom the Church was figured, both 
 
 the weak, because without both, the Church is 
 not. Aug. scr. 13, de verb. Dom. Again, Our 
 Saviour would show by the example of the 
 chief Apostle, that no man ought to presume 
 of himself, when neither Peter could avoid the 
 danger of mutability. Aug. 66. in Evang. Joan. 
 Leo. ser. 6. de Pass. Dom. 
 
S MARK. 
 
 91 
 
 Jews? 13 But they again cried, Cnicifjr him. 14 And Pilate said to them, Why, what evil 
 hath he done? But they cried the more, Crucify him. 15 And Pilate, willing to satisfy the 
 people, released to them Barabbas, and delivered Jesus, having whipped him, for to be cruci- 
 fied. 16 And the soldiers led him into the court of the Palace, and they call together the 
 whole band: 17 And they clothe him in purple, and platting a crown of thorns, they put it 
 upon him. 18 And they began to salute him. Hail, King of the Jews. 19 And they smote his 
 head with a reed : and they did spit on him, and bowing the knees, they adored him. 20 And 
 after they had mocked him, they stripped him of the purple, and put on him his own garments, 
 and they led him forth to crucify him. 21 And they torced a certain man that passed by, 
 Simon, a Cyrenean coming from the country, the father of Alexander and Rufus, to take up his 
 cross. 22 And they bring him into the place Golgotha, which being interpreted is, Tke place 
 of Calvary. 23 And they gave him to drink wine mingled with myrrh : and he took it not. 
 24 And crucifying him, they divided his garments, casting lots upon them, who should take 
 which. 25 And it was the third hour, and they crucified Eim. 26 And the title of his cause 
 was superscribed. King of the Jews. 27 And with him they crucify two thieves : one on 
 the right hand, and another on his left. 28 And the Scripture was fulfilled that saith. And with, 
 the wicked he was reputed. 29 And they that passed by, blasphemed him, wagging their heads, 
 and saying, Vah, he that destroyeth the temple, and in three days buildeth it : 30 Save thyself, 
 coming down from the cross. 31 In like manner also the chief Priests, mocking, said with 
 the Scribes one to another, He saved others, himself he caiuiot save. 32 Let Christ the King 
 of Israel come down now from the cross : that we may see and believe. And they that were 
 crucified with him, railed at him. 33 And when it was the sixth hour, there was made dark- 
 ness upon the whole earth untrl the ninth hour. 34 And at the ninth hour Jesus cried out 
 with a mighty voice, saying, Eloi, Ehii, bmima-xuhaclhani ? which is, being interpreted. My God, 
 my God, why hast thou forsaken me 7 35 And certain of the slanders about hearing, said, 
 Behold, he calleth Elias. 3(5 And one running and filling a sponge with vinegar, and putting 
 it about a reed, gave him drink, saying, Let be : let us see if Elias come to take him down. 
 37 And Jesus putting forth a mighty voice, gave up the ghost. 38 And the veil of the temple 
 was rent in two, from the top to the bottom. 39 And the Centurion that stood over against 
 him, seeing that so crying he had given up the ghost, said, Lideed this man was the Son of God. 
 40 And there were also women looking on afar off: among whom was Mary Magdalen, and 
 Mary the mother of James the less, and of Joseph, and Salome. 41 And when he was in 
 Galilee, they followed him, and ministered to him, and many other women that came up toge- 
 ther with him to Jerusalem. 42 And when evening was come, because it was the Parasceve, 
 ■which is the Sabbath-eve, 43 Came Joseph of Arimathca, a noble Senator, who himself 
 also was expecting the kingdom of God : and he went in boldly to Pilate, and asked the body 
 of Jesus. 44 But Pilate marvelled if he were now dead: and sending for the Centurion, 
 asked him if he were now dead. 45 And when he understood by the Centurion, he gave the 
 body to Joseph. 46 And Joseph buying sindon, and taking him down, wrapped him in the 
 sindon, and laid him in a monument, that was hewed out of a rock. And he rolled a stone to 
 the door of the monument. 47 And Mary Magdalen and Mary of Joseph beheld where he 
 was laid. 
 
 Annotations. 
 ver. 11. Chief Priests. Heretics abuse the 
 ignorant people with these naughty Priests of 
 the old Testament, to make that name odious, 
 and to discredit the Priests of Christ in the new 
 Testament. But for these Priests thou mayest 
 not marvel that they are so busy against Christ, 
 partly because they were such as were intru- 
 ded by the secular power of the Roman Empe- 
 ror, and from year to year by bribery and 
 friendship, not by succession according to the 
 Law of Moses : partly because the time was 
 now come when the old Priesthood of Aaron 
 should cease, and the new begin according to 
 the order of Melchisedec : and for these causes 
 God suffered their former privileges of wis- 
 dom and judgment and discretion to decay in 
 these latter usurpers, and that according to 
 the Prophet's saying, The law shall perish from 
 the Priest, and counsel from the Ancients. But 
 the Priesthood of the new Testament is to con- 
 tinue unto the end of the world, and hath, as 
 being the principal part of the Church, the as- 
 sistance of the Holy Ghost for ever promised, 
 
 Chapter 15. 
 
 to teach it all truth : and for Peter the chief 
 Priest thereof under Christ our Saviour pray- 
 ed. That his faith should not fail : and to the 
 rest he said. He that heareth you, hearelh me. 
 
 ver. 15. To satisfy the people. Pilate should 
 have suffered death, rather than by other men's 
 provocation or commandment have executed 
 an innocent : as a Christian judge should rather 
 suffer all extremity, than give sentence of 
 death against a Catholic man for his faith. 
 
 ver. 30. Save thyself. So heretics say of the 
 Blessed Sacrament, If it be Christ, let him 
 save himself from all injuries. 
 
 ver. 34. Forsaken me ? Matt. c. 27, 46. See 
 the blasphemous exposition of Calvin and his 
 followers, and take heed thereof. 
 
 ver. 46. Buying sindon. This duty done to 
 Christ's body after his departure, was exceed- 
 ing meritorious, and is therefore by holy writ 
 so often commended for an example to all 
 faithful men, to use all honour and devotion 
 towards the bodies of Saints and holy per- 
 sons. 
 
92 
 
 S. MARK. 
 CHAPTER XVI. 
 
 The third day, to three women at the Sejmlchre, an Ansel tellelh that he is risen, and wUI, as he pro- 
 mised. Mar. 14. '28. show himself in Galilee. 9 1 he same day he appcareth to Mary Magdalen, 
 afterward to two disciples : yet the Eleven will not helicve it, until to Hum also he appeurelh. 15 To 
 whom having given ((immission into all nations, with power also of Miracles, he ascendilh, and they 
 plant his Church even/ where. 
 
 1 And when the Sa&bath was past, Mary Magdalen and Mary of James, and Salome bought 
 spices, that coming they might anoint Jesu.s. a And very early the first of the Sabbaths, they 
 come to the monument: tlie sun being now risen. 3 And they said one to another, who shall 
 roll us back the stone from the door of the monument ? 4 And looking, they saw the stone 
 rolled back, for it was very great. 5 And entering into the monument, they saw a young man 
 sitting on the right hand, covered with a white robe : and they were astonislied. 6 Who saith 
 to them, be not dismayed : you seek Jesu.s ot Nazareth, that was crucified : he is risen, he is 
 not here, behold the place where they laid him. 7 But go, tell his Disciples and Peter that 
 he goeih belbre you mto (ialilee : there you shall see him, as he told you. 8 But they going 
 fortli, fled from the monument, for trembling and fear had invaded them : and they said noihing 
 to any body, tor they were afraid. D And Tie rising early the first of the Sabbath, appeared 
 first to Mary Magdalen, out of whom he had cast seven devils 10 She went and told them 
 tliat had been witli him, that were mourning and weeping. 11 And they hearing that he was 
 alive and had been seen of her, did not believe. 12 And after this he appeared in another 
 shape to two of tliem walking, as they were going into the country. 13 And they going, told 
 tlie rest : neither them did iliey believe. 14 Last he appeared to those eleven as tliey sat at 
 the table : and he exprobated tlieir incredulity and hardness of heart, because they did not 
 believe them that had seen him risen again. 13 And he said to them. Going into the whole 
 world, preach the Gospel to all creatures. 16 He that believeih and is baptized, shall be saved : 
 but he that believeth not, shall be condemned. 17 And them that believe these signs shall 
 follow : In my name shall they cast out devils, They shall speak with new tongues, 18 Ser- 
 pents shall they take away, And if they drink any deadly thing, it shall not hurt them. They 
 shall impose hands upon the sick : and they shall be whole. 19 And so our Lord Jesus, after 
 he spake unto them, was assumpted into heaven, and sat on the right hand of God. 20 But 
 they going forth preached every where : our Lord working with all, and confirming the word 
 with signs that followed. 
 
 Annotations. 
 
 ver. 1. Bought spices. As she did bestow and 
 consume a costly ointment upon his body being 
 yet alive, chap. 14. 3. Christ himself defending 
 and highly commending the fact against Judas 
 and others who accounted it to be superfluous 
 and better to be bestowed otherwise : So not 
 witliout great devotion and merit, she and these 
 other women seek to anoint his body dead, 
 though Heretics or other simple persons may 
 pretend such things to be better bestowed upon 
 tiie poor, and therefore, she first belbre all 
 otiiers, and they next saw him after his Resur- 
 rection. 
 
 ver. 7. Peter is named. Peter is named in 
 special, as often elsewhere, for prerogative. 
 
 ver. 12. In another shave. Christ thousjh he 
 have but one corporeal shape, natural to his 
 person, yet by his omnipotency he may be in 
 whatsoever form, and appear in the likeness 
 
 Chapter 16. 
 
 of any other man or creature, as he list. There- 
 fore let no man think it strange, that he may 
 be under the form of bread in the Blessed Sa- 
 crament. 
 
 ver. 16. He that believeth. Whereas this Evan- 
 gelist nientioneth only faith and baptism, as 
 though to believe and to be baptized were 
 enough, Matthew addeth these words also out 
 of our Saviour, teaching them to observe all things 
 tchalsoever I have commanded you, which eon- 
 taineth all good works and the whole justice 
 of a Christian man. 
 
 ver. 17. These signs shall foUow. It is not meant.. 
 that all Christians or true believers should 
 do miracles : but that some for the proof of 
 the faith of all, should have that ^ilt. The 
 uhich is the grace or gift of llie whole 
 Church, executed by certain for the edificatioa 
 of the whole. 
 
S. LUKE. 
 
 93 
 
 THE ARGUMENT OF S. LUKE'S GOSPEL. 
 
 Saint Luke's Gospel may be divided into five parts. The first part is of the Infancy both of 
 the precursor, and of Christ himself: Chap. 1st and 2d. I'he second, of thepreparation that was 
 made to the manifestation of Christ : Chap. 3d, and a piece of the 4th. The third of Christ's 
 manifesting himself by preacliing and Miracles, specially in Galilee : the other piece of the 4th 
 Chap, to the midst of the 17th. The fourth, of his coming into Jewry, towards his Passion : 
 the other part of the 17th Chap, unto the midst of the 19th. The fifth, of the Holy week of his 
 Passion in Jerusalem : the other part of the 19th Chap, unto the end of the book. 
 
 Saint Luke was sectutor, saith Hierome, that is a discipk of the Apostle Paul, and a compaaiion 
 of all his peregrination. And the same we see in the acts of the Apostles : Where from the 16th 
 Chapter, Luke puttetlt himself in the train of Paul, writing thus in the story. Forthwith we sought 
 to go into Macedonia, and in like manner in the first person, commonly through the rest of that 
 book. Of him and liis gospel, Hierome understandeth this saying of Paul: We have sent with 
 him the brother, whose praise is in the Gospel through all Churches, were also he addeth : Some sup- 
 pose so often as Paul in his Epistles saith. According to my gospel, that he meanefh of Luke's hook. 
 And again : Luke learned the Gospel not onli^ of the Apostle Paul, who had not been with our Lord in 
 flesh, but of the other Apostles: which himself also in the beginning of his book declareth, saying, As 
 they delivered to us who themselves from the beginning saw, and were ministers of the word. It follow- 
 ed in Hierome : Therefore he wrote the Gospel, as he had heard : but the Acts of the Apostles he com- 
 piled as he had seen. Paul writeth ot him ny name to the CoUossians : Luke the Physician sa- 
 luteth you, and to Timothy : Luke alone is with me. Finally of his end thus doth Hierome write : 
 He lived fourscore and four years, having no vyife. 
 
 He is buried at Constantinople : to which city his hones with the Reliques of Andrew the Apostle 
 tcere translated out of Achaia Uie twentieth year of Constantinus. And of the same translation also 
 in another place against Vigilantius the Heretic : It grieveth him that the reliques of the Martyrs 
 were covered viith precious covering, and that they are not either tied in clouts or thrown to the dunghill : 
 why, are we then sacrilegious, when we enter the Churches of the Apostles ? was Constantinus the 
 Emperor sacrilegious, who translated to Constantinople the holy Reliques of Andrev), Luke and 
 Timothy: at which the devils roar, and the inhabilers of Vigilantius confess that they feel their 
 presence ? His sacred body is now at Padua in Italy whither it was again translated from Con- 
 stantinople. 
 
 THE HOLY GOSPEL OF JESUS CHRIST ACCORDING TO LUKE. 
 
 CHAPTER I. 
 
 The Annunciation and Conception, frst of the Precursor : 26 and six months after, of Christ also 
 himself. 39 The visitation of our Lady, where both the mothers do prophecy. 57 The Nativity and 
 Circumcision of the Pi ecursor, where his father doth prophecy. 80 The Precursor is from a child 
 a hermit. 
 
 1 Because many have gone about to compile a narration of the things that have been accom- 
 plished among us : 2 According as they have delivered unto us, who from the begiiinirig them- 
 selves saw and were ministers of the word: 3 It seemeth good also unto me having diligently 
 attended to all things from the beginning, to write to thee in order, good Theophilus, 4 That 
 thou mayest know the verity of those words whereof thou hast been instructed. 5 There was 
 in the days of Herod the king of Jewry, a certain Priest named Zachary, of the course of Abia: 
 and his wife of the daughters of Aaron, and her name Elizabeth. 6 And they w'ere both just 
 before God, walking in all the commandments and justifications of our Lord without blame, 7 
 
 Annotations. 
 ver. 3. Having diligentli/ attained. Hereby 
 we see, that though the Holy Ghost ruled the 
 pen of the holy writers that they might not err, 
 yet did they use human means to search out 
 and find the truth of the things they wrote of 
 Even so do Councils, and the President of 
 them, God's vicar, discuss and examine all 
 causes by human means, the assistance of the 
 Holy Ghost concurring and directing them into 
 all truth, according to Christ's promise, John 
 16. 13, as in the very first council of the Apos- 
 tles themselves at Jerusalem, is manifest. Act. 
 15. 7. and 28. Again, here we have a familiar 
 preface of the author, as to his friend, or to 
 every godly Reader, signified by Theophilus, 
 concerning the cause, and purpose, and manner 
 of his writing, and yet the very same is con- 
 fiessed Scripture, with the whole book foUow- 
 
 Chapter. 1. 
 ing. Marvel not then if the author of the se- 
 cond book of the Macabees use the like hu- 
 man speeches both at the beginning and in the 
 latter end, neither do thou therefore reject the 
 book for no Scripture, as our Heretics do : or 
 not think him a sacred writer. 
 
 ver. 6. Just before God. A gainst the Heretics 
 oi this time, here it is evident that holy men be 
 just, not only in the estimation of men, but in 
 deed, and before God. 
 
 ver. 6. In all the commandments. Three things 
 to be noted directly against the Heretics of 
 our time : first, that good men do keep all 
 God's commandments, which, they say, are 
 impossible to be kept. Again, that men be justi- 
 fied not only by imputation of Christ's justice, 
 nor by faith alone, but by walking in the com- 
 mandments Again, that the keeping and 
 
94 
 
 S. LUKE. 
 
 And they had no son : for that Elizabeth was barren, and both were well stricken in their daya. 
 y And it came to pass : wiicn he executed the jtricHtly tunction in the order of his course be- 
 fore God, 9 According to the custom of the Pricfiily iunction, he went forth by liii tu otler in- 
 cense, entering into the temple of the Lord : 10 And all the multitude of the people waa pray- 
 ing without at the hour of the incense. 11 And there appeared to him an Angel of our Lord, 
 standing on the right hand of the altar of incense. 12 And Zachary was troubled, seeing him : 
 and fearfell upon him. 13 But the Angel said to him, Fear not Zachary, for thy prayer is heard : 
 and thy wife Elizabeth shall bear thee a son, and thou shalt call his name .lohn : 14 And thou 
 shalt have joy and exuluiiion, and many shall rejoice in his nativity- 13 Fur he shall be great 
 before our Lord •• and wine and sicer he sliall not drink : and he .shall be replenished with the 
 Holy Ghost even from his mother's womb. 16 And he shall convert many of tiie children of 
 Israel to the Lord their God. 17 And he shall tro befiire him in the spirit and virtue of Elias : 
 that he may convert the hearts of the fathers unto (iie children, and the incredulous to the wisdom 
 of the iust, to prepare unto the Lord a perfect people. 18 And Zachary said to the Ansel, 
 Whereby shall I luiow this ? for I am old : and my wife is well stricken m her days, ly And 
 the Angel answering said to him, I am Gabriel that assist before God : and am sent to speak to 
 evangelize these thm^s to thee. 20 And behold, thou shalt be dumb, and shalt not be able to 
 sjieak until the day wherein these things shall be done : for because thou hast not believed my 
 words, which shall be fulhlled in their tnne. 21 And the people was expecting Zachary : and 
 they marvelled that he made tariance in the temple. 22 And coming forth he could not speak 
 to them, and they luiew that he had seen a vision in the temple. And he made sigris to them, 
 and remained dumb. 23 And it came to pass, after the days of his office were expired, he de- 
 fiarted into his house. 24 And after these days Elizabeth nis wife conceived : and hid herself 
 live months, saying, 23 For thus hath our Lord done to me in the days wlterein he had re- 
 spect to take away my reproach among men. 26 Aj\d in the sixth month, the Angel Gabriel 
 was sent of God into a city of Galilee called Nazareth, 27 To a Virgin espouseu to a man 
 whose name was Joseph, of the house of David . and the Virgin's name was Marv. 28 And 
 the Angel being entered in said, unto her. Hail full of grace, our Lord is with thee : blessed art thou 
 among women. 29 Who having heard, was troubled at his saying, and thought what manner 
 of salutation this should be. 30 And the Angel said to her, Fear not M.vry, for thou hast foimd 
 grace with God. 31 Behold thou shaJt conceive in thy womb, and shalt bear a son: and thon 
 
 Annotations. 
 doing of the commandments is properly our 
 justification. 
 
 ver. 6. Justijicalions. This word is so usual 
 in the Scriptures, namely in the Psal. 118, to 
 signify the commandments of God, because 
 the keeping of them is justification, and the 
 Greek is always so fully correspondent to the 
 same, that the Heretics in this place, other- 
 wise pretending to esteem much of the 
 Greek, blush not to say, that they avoid this 
 word of purpose against the justification of 
 the Papists. And therefore one useth Tully's 
 word forsooth, in Latin constituta : and his 
 scholars in their English Bibles say, Ordi- 
 junives. 
 
 •ver. 10. Praying without. We see here that 
 the Priest did his duty within, the people in the 
 mean time prayingwithout : and that the Priest's 
 functions did profit them, though they neither 
 heard, nor saw his doings. 
 
 ver. 14. Joy and exultation. This was fulfill- 
 ed, not only when he was bom, but now also 
 through the whole church for ever, in joyful 
 celebration of his nativity. 
 
 ver. 23. He departed. In the old law, saith 
 Hierome, they that offered hosts for the people, 
 were not only in their houses, but were purifi- 
 ed for the time, being separated from their 
 wines, and they drank neither wine nor any 
 strong drink, which are wont to provoke con- 
 cupiscence. Much more the Priests of the new 
 Law that must always offer sacrifices, nnist 
 always be free from matrimony. Lih. 1. cop. 
 19. advers. Jocin. and cpi.it. 5C. cap. '.i. Am- 
 brose in 1. 'J'im. 3. And therefore if there 
 were any religion in Calvin's Comimmion, : 
 
 Chapter 1. 
 they would at the least give as much revereitce 
 in this point, as they in the old Law did to their 
 sacrifices, and to the loaves of proposition. 1. 
 Reg. 21. 
 
 ver. 28. Hail. The beginning of the Ave 
 Marie. 
 
 ver. 28. Hail/uU of grace. Holy church and 
 all true Christian men do much and often use 
 these words brought from heaven by the Arch- 
 angel, as well to the honour of Christ and our 
 B. Lady, as also for that they were the words 
 of the first glad tidings of Christ's Incarnation, 
 and our salvation by the same, and be the very 
 abridgment and sum of the whole Gospel, in- 
 somuch that the Greek Church used it daily in 
 the Mass. 
 
 ver. 28. Full of grace. Note the excellent 
 prerogatives of our B. Lady, and abhor those 
 Heretics which make her no better than other 
 vulgar women, and therefore to take from her 
 fulness of grace, they say herp, Hail freely be- 
 loved, contrary to all simiifications of trie Greek 
 word, which is at the least, endued with grace, 
 as Paul useth it Eph. 1. by Chrysostome's in- 
 terpretation, or rather, full of grace, as both 
 Greek and Latin fathers have always here un- 
 derstood it, and the Latins also read it, name- 
 Jy, Ambrose thus. Well is she only called full of 
 grace, who ouli/ obtained the grace, irhich no other 
 woman deservid, to be replenished vrlth the author 
 of grace. And if they did as well know the 
 nature of these kind of Greek words, ns they 
 would seem very skilful, they iiiiuht easily ob- 
 serve that they signify fulness, as when them- 
 selves translate the like word, LuJ:. 16. 20, full 
 of sores. Bcxa ulceronts. 
 
S. LUKE. 
 
 95 
 
 chalt call his name Jesus. 32 He shall be great, and shall be called the son of the Most High., 
 and our Lord God shall give him the seat of David his father : 33 And he shall reign in tlic house 
 of Jacob for ever, and of his kingdom there shall be no end. 34 And Mary said to the Angel, 
 How shall this be done ? because I know not man ? 35 And the Angel answering, said to her, 
 The Holy Ghost shall come upon thee, and the power of the Most High siiall overshadow thee. 
 And therefore also that which of thee shall be born Holy, shall be called the Son of God. 3^ 
 And beliold Elizabeth thy cousin, she also hath conceived a son in her old age : and this month, 
 is the sixth to her that is called barren: 37 Because there shall not be impossible with God 
 any word. 38 And Mary said. Behold the handmaid of out Lord, he it done to me according to 
 thy loord. And the Angel departed from her. 39 And Mary rising up in those days, went 
 unto the hill coiuitry with speed, into a city of Juda. 40 And she entered into the house of Za- 
 chary, and saluted Elizabeth. 41 And it came to pass : as Elizabeth heard the salutation of 
 Mary, tiie infant did leap in her womb, and Elizabeth was replenished with the Holy Ghost : 
 42 And she cried out with a loud voice, and said. Blessed art thou among women, and hlesstd 
 is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord doth come 
 to me ? 44 For behold as the voice of thy salutation sounded in mine ears, the infant in my 
 womb did leap for joy. 45 And blessed is she that believed, because those things shall be ac- 
 complished that were spoken to her by our Lord. 46 And Mary said, My Soul dothmagnify 
 our Lord. 47 And my spirit hath rejoiced in God my Saviour. 48 Becuuae he hath regarded the 
 humility of his handmaid : for behold from henceforth all generations shall c<dl. me blessed. 49 Be- 
 cause he that is mighty hath done great things to me, and holy is his name. 50 And his mercy from 
 generation unto generation, to them thai fear him. 51 He hath showed strength in his arm : he hath 
 dispersed the proud in the conceit of their heart. 52 He hath deposed the mighty from their seat, and 
 hath exalted the humble. 53 The hungry he hath filled with good things: and the rich he hath sent 
 away empty, 54 He hath received Israel his child, being mindful of his mercy, 55 As he spake to 
 our fathers, to Abraham and his seed for ever. 56 And MARYtarried with her about three months: 
 and she returned into her house. 57 And Elizabeth's full time was come to be delivered, and 
 she bare a son. 58 And her neighbours and kinsfolks heard that our Lord did magnify his mer- 
 cy with her, and they did congratulate her. 59 And it came to pass : on the eighth day they 
 came to circumcise the child, and they called liim by his father's name, Zachary. 60 And his 
 mother answering said, Not so, but he shall be called John. 61 And they said to her, That 
 there is none in tny kmdred that is called by this name. 62 And they made signs to his father, 
 what he would have him called. 63 And demanding a writing table, he wrote, saying, John 
 is his name. And they all marvelled. 64 And forthwith his mouth was opened, and his 
 
 Annotatio.ns. 
 
 ver. 34. I know not man. These words de- 
 clare, saith Augustine, that she had now vowed 
 virginity to God. For otherwise, neither would 
 she say. How shall tldshedone ? nor have added, 
 hecause I know not man. Yea, if she had said 
 only the first words. How shall this be done 1 it 
 is evident, that she would not have asked such 
 a question. How a woman should bear a son 
 promised her, if she had married, meaning to 
 have carnal copulation, cap. 4. de virgin. As 
 if he should say, It she might have known a 
 man and so have had a chilcl, she would never 
 have asked. How shall this be done ? but be- 
 cause that ordinary way was excluded Ijy her 
 vow of virginity, therefore she asketh, How ? 
 And in asking. How? she plainly declareth 
 that she might not have a cnild bv knowing 
 man, because of her vow. Grego. Nissene de 
 sancta Chrisii Nativitate. 
 
 ver 36. Elizabeth thy Cowtin. By this that 
 Elizabeth and our Lady were cousins, the one 
 of the tribe of Levi, the other of Judah, is ga- 
 thered that Christ came of both tribes, Judah 
 and Levi, of the king and priests : himself both 
 a king and a priest, and the Anointed, to wit, 
 by grace spiritually, as they were with oil ma- 
 terially ana corporally, August. 2. de Comense. 
 £vang. cap. 1, 
 
 ver. 42. Blessed art thou. At the very hear- 
 ing of our Lady's voice, the infant and she were 
 replenished with the Holy Ghost, and she sang 
 praises not only to Christ, but for his sake to 
 our B. Lady, calling her blessed and her fruit 
 
 Chapter ]. 
 blessed, as the Church doth also by her worda 
 and example in the Ave Marie. 
 
 ver. 43. Mother if my Lord. Elizabeth being 
 an exceeding just and blessed woman, yet the 
 worthiness of God's mother doth so far excel 
 her and all other women, as the great light the 
 little stars. Hiero. Prcef in Sophon. 
 
 ver. 48. All generations. Have the Protes- 
 tants had always generations to fulfil this pro- 
 phecy? do they call her blessed, that derogate 
 what they can from her graces, blessings and 
 all her honour? 
 
 ver. 48. Shall call me blessed. This prophecy 
 is fulfilled, when the Church keepeth her festi- 
 val days, and when the faithful m all genera- 
 tions say the Ave Marie, and the other holy 
 Anthems of our Lady. And therefore the Cal- 
 vinists are not among those generations which 
 call our Ladv blessed. 
 
 ver. 63. John is his name. We see that names 
 are of signification and importance, God him- 
 self changing or giving names in both Testa- 
 ments: as, Abraham, Israel, Peter, and the 
 principal of all others, Jesus ; and here John, 
 which signifieth God's grace or mercy, or, God 
 will have mercy. For Tie was the Precursor 
 and Prophet of the mercy and grace that en- 
 sued by Christ Jesus. Note also that as then 
 in Circumcision, so now in Baptism, which an- 
 swereth thereunto, names aregiven. And as 
 we see here and in all the old Testament, great 
 respect was had of names : so we must beware 
 of strange, profane, and secular names now » 
 
96 
 
 S. LUKE. 
 
 tongue, and he spake blessing God. 65 And fear came upon all their neighbours : and all these 
 things were bruited over all the hill-country of Jewry : 06 And all that had heard, laid them 
 up in their heart, Saying, What an one trow ye, shall this child be? For the hand of our 
 Lord was with him. 67 And Zarhary his father was replenished with the Holy Ghost : and 
 he prophesied, saying, 68 Blessed be our Loud Ood of Israel; bcmufe he hath visited and 
 wrought the redemption of his people : 69 And hath erected the horn of sidvafion to tw, in the house 
 of David his servant. 70 As he spake hy the mouth of his holy Prophets, that are from the beginning. 
 vl Salvation from our enemies, and from the hand of all thai hate us : 72 To vmk mercy udth our 
 fathers : and to remernber his holy testament, 73 The oath which he sware to Ahraham our father, 74 
 That he v)ould give to us, That with out fiar lieiiig ddivered froi/i the hand of our enemies we may 
 serve him. 75 In holiness and justice lufore him, all our days. 76 And thou child shalt he called the 
 Prophet of the Highest : for thou shall go before the face of our Ijord to prepare his v:ays. 77 To give 
 knowledge of salvation to his]>eople, unto remission of their sins. 78 Through the bowels of the mercy 
 of our God, in which the Orient, from on high, hath visited us. 79 To illuminate them that sit in dark- 
 ness, and in the shadow of death: to direct oar feet into the way of peace. 80 And the child grew, 
 and was strengthened m spirit, and was in the deserts until the day of his manifestation to 
 Israel. 
 
 CHAPTER II. 
 The Nativity of Christ, 8 and manifestation thereof to the Shepherds hy an Angel, and h/ them to 
 others. 21 HL<i Circumcision. 22 Hit presentation, together with Simeons, as also Amie' s attestation 
 and prophesying of his Pcutsion, of the Jews' reprobation, and of the Gentiles' illumination. 41 His 
 annual ascfnding to Jerusalem with his parents, to whom he was subject, and his fulness of wisdom 
 showed among the Doctors at 12 years of age. 
 
 1 And it came to pass, in those days there came forth an edict from Cesar Augustus, that 
 the whole world should be enrolled. 2 This first enrolling was made by the President of 
 Syria, Cyrinus. 3 And all went to be enrolled, every one into his own city. 4 And Joseph 
 also went up from Galilee out of the city of Nazareth into Jewry, to the city of David that is 
 called Bethlehem; for because he was of the house and family of David, 5 To be enrolled 
 with Mary his espoused wife that was with child. 6 And it came to pass, when they were 
 there, her days were fully come that she should be delivered. 7 And she brought forth her 
 first begotten son, and swaddled him in clothes, and laid down in a manger : because there was 
 not place for them in the Inn. 8 And there were in the same country shepherds watching, and 
 keeping the night watches over their flock. 9 And behold an Angel of our Lord stood beside 
 them, and the brightness of God did shine round about them, and they feared with great fear. 
 10 And the Angel said to them, fear not : for behold I evangelize to you great joy, that shall be 
 to all the people : 11 Because this day is bom to you a Saviour which is Christ our Lord, in 
 the city ot David. 12 And this shall be a sign to you. You shall find the infant swaddle(l in 
 clothes : and laid in a manger. 13 And suddenly there was with the Angel a multitude of the 
 heavenly army, praisin^ God, and saying, 14 Glory in the highest to God : and in earth peace to 
 men of goodwill. 15 And it came to pass : after the Angel departed from them into heaven, 
 the shepherds spake one to another : Let us go over to'Betlilehem, and let us see this word 
 that is done, which our Lord hath showed to us. 16 And they came with speed : and they 
 found Mary and Joseph, and the infant laid in the manger. 17 And seeing it, they understoofl 
 of the word that had been spoken to them concerning this child. 18 And all that heard, did 
 marvel : and concerning those things that were reported to them by the shepherds. 19 But 
 Mary kept nil these words, conferring them in her heart. 20 And the shepherds returned 
 glorifying and praising God in all things that they had heard and seen, as it was said to them. 
 
 Annotations. 
 days too common, and rather accorrling to the 
 Catechism of the holy Council of Trent, take 
 names of Saints and holy men, that may put us 
 in mind of their virtues. 
 
 ver. 75. Justice before him. Here also we see 
 that we may have true justice, not only in the 
 sight of men, or hy the imputation of Goil, 
 but indeed before him and in his sight: and 
 that the coming of Christ was to give men such 
 justice. 
 
 ver. 78. The orient. Marvel not if Heretics 
 
 Annotations. 
 
 ver. 14. 3fen o/" 2-0.0(2 tw/Z. The birth of Christ 
 giveth not peace of mind or salvation but to 
 such as be of good will, because he worketh 
 not our good against our wills but our wills con- 
 curring. Aug. quwst. a/l Simplic. lib. 1. o. 2. torn. 4. 
 
 ver. 19. Kept all. Gur Lady though little be 
 spoken of her concerning such matters in the 
 
 Chapter 1. 
 control the old authentical translation, as 
 though it diftered from the Greek; whereas 
 here they have made much ado to control 
 not only all the Greek interpreters of the old 
 Testament, but also Luke himself, for the word 
 dvaroh], as (liilering from the Hebrew. 
 
 ver. 80. In the desert. Mark, that he was a 
 voluntary hermit, and chose to be solitary 
 from a child, till he was to preach to the people, 
 insomuch that antiquity counted him the nrsi 
 hermit. Hicro. in vit. Pauli. 
 
 Chapter 2. 
 Scriptures, because she was a woman and not 
 admitted to teach or dispute in public of high 
 mysteries : yet she knew all these my.ateries, 
 and wisely noted and contemplated of all those 
 things that were done and said about Christ, 
 from the first hour of his conception till the 
 end of his hfe and his Ascension. 
 
S. LUKE. 
 
 97 
 
 21 And after eight days were expired, that the child should be circumcised : his name was 
 called Jesus, w-nich was called by the AriKel, before that he was conceived in the womb. 
 
 22 And after the days were fully ended of her purification according to the Law of Moses, 
 they carried him into Jerusalem, to present him to our Lord. 23 As it is written in the law ot 
 our Lord, T^hat every male opiming the matrice, shall be culled holy to the Lord. 24 And to give a 
 eacrifice according as it is written in the law of our Lorcl, a pair of turtles, or two young 
 pigeons. 25 And behold, there was a man in Jerusalem, named Simeon, and this man was 
 Just and religious, expecting the consolation of Israel : and the Holy Ghost was in him. 
 26 And he had received an answer of the Holy Ghost, that he should not see death unless he 
 saw first the Christ of our Lord. 27 And he came in spirit into the temple. And when his parents 
 brouarlit in the child Jesus, to do according to the custom of the Law for him : 28 He also 
 tookTiim into his arms, and blessed God, and said, 29 Now Tnon dost dismiss thy servant O 
 Lord, according to thy word in peace. 30 Because mine eyes have seen thy Salvation. 31 Whidi 
 thou hast prepared he/ore the face of all people : 32 A light to the revelation of the Gentiles, and the 
 glory of thy people Israel. 33 And his father and mother were marvelling upon those things 
 which were spoken concerning him. 34 And Simeon blessed them, and said to Mary lug 
 mother. Behold this is set unto the ruin, and unto the resurrection of many in Israel, and for a 
 sign which shall be contradicted. 35 And thine own soul shall a sword pierce, that out of 
 many hearts cogitations may be revealed. 36 And there was Anne a prophetess, the daughter 
 of Phanuel, ot the tribe of Aser : she was far stricken in days, and had lived "with 
 her husband seven years from her virginity. 37 And she was a widow until eighty 
 and four years : who departed not from the temple, by fastings and prayers serving 
 night and day. 38 And she at the same hour suddenly coming in, confessed to our Lord : 
 and spake of him to all that expected the redemption of Israel. 39 And after they had 
 wholly done all things according to the law of our Lord, they returned into Galilee into 
 their city Nazareth. 40 And the child grew, and wa.xed strong : full of wisdom and the 
 
 frace of God was in him. 41 And his parents went every year unto Jerusalem, at the solemn 
 ay of Pasche. 42 And when he was twelve years old, they going up into Jerusalem according 
 to the custom of the festival day, 43 And having ended the days, when they returned, the 
 child Jesus remained in Jerusalem and his parents knew it not : 44 And thinking that he was 
 in the company, they came a day's journey, and sought him among their kmsfolks and 
 acquaintance. 45 And not finding him, they returned into Jerusalem, seeking him. 46 And 
 it came to pass, after three days, they found him in the temple sitting in the midst of the 
 Doctors, hearing them, and asking them. 47 And all were astonished that heard him, upon 
 his wisdom and answers. 48 And seeing him, they wondered. And his mother said to him, 
 Son, why hast thou so done to us ? behold thy father and I sorrowing did seek thee. 49 And 
 he said to them. What is it that you sought me ? did you not know, that I must be about thote 
 things which are my father's? 50 And "they understood not the word that he spake unto them. 
 51 And he went down with them, and came to Nazareth: and was subject to them. And liis 
 mother kept all these words in her heart. 52 And Jesus proceeded in wisdom and age, aad 
 grace with God and men. 
 
 Annotations. 
 
 ver. 34. To the ruin. Tlierefore to the ruin 
 of some, because they would not beUeve in 
 him, and so w^ere the cause of their own ruin, 
 as he is elsewhere called, A stumbling stone, 
 because many would stumble at him, and so 
 fall by their own fault : othersome he raised 
 by his grace from sin to justice, and so he was 
 the resurrection of many. The Aposde useth 
 the like speech, saying : We are to some the 
 odour of life, unto life ; to others, the odour of 
 death, unto death. Not that their preaching was 
 to cause death, but because they that would 
 not beUeve their preaching, wilfully incurred 
 deadly sin and damnation. 
 
 ver. 35. Thine ovm soul. Simeon prophesied 
 not only of Christ, but of our B. Lady, of all 
 her sorrows : wherein she was always parta- 
 ker vnth our Saviour from his flight into Egypt 
 even unto his death. 
 
 ver. ^. A widow. Mark that widowhood is 
 here mentioned to the commendation thereof 
 
 Chapter 2. 
 
 even in the Old Testament also, and the fruit 
 and as it were the profession thereof is here 
 commended, to wt, fasting, praying, being 
 continually in the Temple, even as "S. P^d 
 more at large for the state of the New Testa- 
 ment speaketh of widowhood and virginity, ns 
 being professions more apt and commodions 
 for the service of God. 
 
 ver. 37. B)^ fasting and prayers serving. Ser- 
 ving in the Greek is y^arpivo'vaa that is, doing, 
 divine worship unto God as by prayer, so also 
 by fasting, so that fasting is iarpeia that is, 
 an act of religion whereby we do worship God, 
 as we do by prayer, and not used only to sub- 
 due our flesh, much less as Heretic's would 
 have it as a matter of policy. 
 
 ver. 51. Subject to them. All children may 
 learn hereby, that great ought to be their sub- 
 jection and obedience to their Parents, when 
 Christ himself, being God, would be subject to 
 his parents being but his creatures. 
 
9S 
 
 S. LUKE. 
 
 CHAPTER III. 
 John, to prepare all In Christ, ax Isaias had prophfsicd of iuin, haptiseth them to penance, 7 insiniia- 
 ting their repnihntimi, ami the Giiilile's vocalion, 10 liarliini: aho ajid exhortvifS tuck sort to da 
 their dull/. 15 Thul hiiujulf is not Chrasf, he showcth hij the. itijft rence of their two liuptisms : 17 and 
 saith that Christ wiU aUo ' judf(e his baptized. I'J John's imprisonment. 21 Christ being himself 
 also baptized of John, hath testimony jTom heaven, 23 as he whose generation reduceth us again to 
 God. 
 
 1 And in the fifteenth year of the empire of Tiberius Cesar, Pontius Pilate being Governor 
 of Jewry, and Herod being Tetrarch of Galilee, and Philip his brother Tetrarch of Iturea and 
 the country Trachonilis, and Lvsanias Tetrarch of Abilina, 2 Under the high Priests Annas 
 and Caiphas : the word of our Lord was made upon John the son of Zachary, in the desert. 
 3 And he came into all the country of Jordan, preaching the baptism of pensnce unto remis- 
 sion of sins : as it is written in the book of the sayinj's of Isaias the Prophet : 4 A voice of 
 one crying in the desert: prepare the way of our Lord, make straight his paths, 5 Every valley shall 
 beJUled : and every mountain and hill shall be made low, and crooked things shall become straight : 
 and rough uxiys,plain : G And all flesh shall see the Salvation of God. 7 He said therefore to 
 tie multitudes that went forth to be baptized of him, Ye vipers broods, who halh showed you 
 to flee from the wrath to come ? 8 Yield therefore fruits worthy of penance, and do ye not 
 begin to say, We have Abraham to our father. For I tell you, that God is able of these stones 
 to raise up children to Abraham. 9 And now the axe is put to the root of the trees. Every 
 tree therefore that yieldeth not good fruit, shall be cut down and cast into fire. 10 And the 
 multitudes asked him saying what shall we do then ? 11 And he answermg, said unto fhcm : 
 He that hath two coats, let him give to him that hath not : and he that hath meat let him do 
 likewise. 12 And the PubUcans also came to be baptized, and said to him, Master, what 
 shall we do? 13 But he said to thein. Do nothing more than that which is appointed you. 
 14 And the soldiers also asked him, saying, What shall we also do? And he said to them, 
 Vex not, neither calunmiate any man : and be content with your stipends. 15 Arid the people 
 imagining, and all men thinking in their hearts of John, lest perhaps he were Christ : 16 John 
 answered, saying unto all, I indeed baptize you with water : but there shall come a mightier 
 than I whoso latchet of his shoes I am not worthy to unloose, he shall baptize you in the Holy 
 Ghost and fire. 17 Whose fan is in his hand, and he will purge his floor : and will gather the 
 wheat into his barn, but the chaff he will burn with unquenchable fire. 18 Many other things 
 also exhorting did he evangelize to the people. TJ And Herod the Tetrarch, when he was re- 
 buked of him tor Herodias his brother's wife, and for all the evils which Herod did : 20 He 
 added this also above all, and shut up John into prison. 21 And it came to pass when all the 
 people was baptized, Jesus also being baptized and praying, heaven was opened : 22 And the 
 Holy Ghost descended in corporeal shape as a dove upon him : and a voice from heaven was 
 made : Thou art my beloved son in thee I am well pleased. 23 And Jesus himself was be- 
 ginning to be about thirty years old : as it was thought, the son of Joseph, who was of Heh, 
 24 Who was of Matthat, who was of Levi, who was of Melchi, who was of Janne, who was 
 of Joseph, 25 Who was of Mathathias, who was of Amos, who was of Naum, who was of 
 Hesli, who was of Nagge. 26 Who was of Mahath, who was of Mathathias, who was of 
 Semei, who was of Joseph, who was of Juda, 27 Who was of Johanna, who was of Reza, 
 who was of Zorobabel, who was of Salathiel, who was of Neri, 28 Who was of Melchi, 
 who was of Addi, who was of Cosam, who was of Elmadan, who was of Her, 29 Who was 
 
 Annotations. 
 
 ver. 3. Penance unto remission. Penance pre- 
 pareth the way to Christ. 
 
 ver. 8. Fruits wortht/ of penance. Fruits of 
 peaance be works satisfactory. 
 
 ver. 11. He that fiaf.h two coats. Alms counsel- 
 led or enjoyed for sins, and to avoid damnation. 
 
 ver. 15. The people imagining. John was so 
 holy, that many might by error easily think he 
 was Christ. 
 
 ver. 16. But there shall come. How say then 
 the Heretics, that the Baptism of Christ is of 
 no greater virtue th:in John's? 
 
 ver. 20. He mbhih this above all. The fault of 
 Princes and other great men, that cannot only 
 not abide to hear their faults, but also punish 
 by death or imprisonment such as reprehend 
 them for the same, especially if they warn 
 them, as Prophets and Priests do, from God, 
 is exceeding iireat. 
 
 ▼er. 23. Of H,li. Whereas in Matthew, Ja- 
 cob is father to Joseph, and here Heli, the case 
 was thus : Nathan, named in Matthew, of his 
 
 Chapter 3. 
 wife called Escha begat Jacob : and after his 
 death, Melchi, named here in Luke, of the 
 same woman begat Heli : so that Jacob and 
 Heli were brethren of one mother. Thus Heli 
 therefore marrying and dying without issue, 
 Jacob his brother, according to the Law 
 married his wife, and begat Joseph, and so 
 raised up seed to his brother Heli, whereby it 
 came to pass, that Jacob was the natural father 
 of Joseph, which, as Matthew saith, begat him : 
 and Heli was his legal father according to the 
 Law, as Luke signifieth. Eus'ch. lib. 1. Er. Hist, 
 c. 7. Hiero. in. c. 1. Mat. Aug. lib. 2. c. 2, 3. de 
 conf. Evang. 
 
 ver. 26. IV7io u<as of Cainan. Beza boldly 
 wipeth out of this Gospel, these words, who 
 uHis of Cainan : though all the Greek copies, 
 both of the Old Testament and ofthe New, nave 
 the words with full consent : M-hereby we learn 
 the iniolerahjo sauciness ofthe Calvinists, and 
 their contempt of holy Scripture, that dare so 
 deal with the very Gospel itself. 
 
S. LUKE. 
 
 99 
 
 of Jesus, who was of Eliezer, who was of Jorim, who was of Matthat, who was of Levi, 30 
 Who was of Simeon, who was of Judas, who was of Joseph, who was of Joiia, who was of 
 Ehakiiu, 31 Who was of Melcha, who was of Meima, who was of Mathatha, who was of 
 JNathan, who was of David, 32 Who was of Jesse, wlio was of Obed, who was of Booa, who 
 was of Sahnon, who was of Naason, 33 Who was of Aminadab, who was of Aram, who was 
 of Esrou, who was of Phares, who was of Judas, 34 Who was of Jacob, who was of Isaac, 
 who was of Abraham, who was of Thare, who was of Nachor, 35 Who was of Sarug, who 
 was of Ragau, who was of Phaleg, who was of Heber, who was of Sale, 36 Who was of 
 Cainan, who was of Arphaxad, who was of Sem, who was of Noe, who v.'as of Lamech, 37 
 Who was of Mathusale, who was of Henoch, who was of Jared, who was of Malaleel, wlio 
 was of Cainan, 38 Who was of Henos, who was of Seth, who was of Adam, who was 
 of God. 
 
 CHAPTER IV. 
 Clnist going into the Desert to prepare himself before his manifestation, overcometh the temptations of 
 the devil. 14 Then beginning gloriously in Galilee, 16 he s'hotveth to than of Nazareth his comrms- 
 sion out of Isaiah the Prophet, 23 insinuating by occasion, the Jews, his countrymen^ s reprobation. 
 31 In Capharnaum his doctrine is admired,33 especially for his miracle in the Synagogue. 33 
 From which, going to Peter's hou.ie, he showeth there much more povxr. 42 Then retiring into the 
 wilderness, he preucheth afterward to the other cities of Galilee. 
 
 1 And Jesus full of the Holy Ghost, returned from Jordan, and was driven in the spirit into 
 the desert, 2 Fourteen days, and was tempted of the devil. And he did eat nothing in those 
 days : and when they were ended, he was a hungered. 3 And the devil said to him. If thou 
 be the son of God, say to this stone that it be made bread. 4 And Jesls made answer unto 
 him. It is written. That not in bread alone shall man live, but in every word of God. 5 And tlie 
 devil brought him into a high mountain, and showed him all the kingdoms of the whole 
 world in a moment of time : 6 And he said to him. To thee will I give this whole power, and 
 the glory of them : for to me they are deUvered, and to whom I will, I do give them : 7 Thou 
 therefore if thou wilt adore before me, they shall all be thine. 8 And Jesus answering, said 
 to him, It is written. Thou shall adore the Lord thy God and him only shall thou serve. 9 And he 
 brought him into Jerusalem, and set him upon the pinnacle of the temple : and he said to him, 
 If thou be the son of God, cast thyself from hence downward. 10 For it is written, that He 
 hath given his Angels charge over thee, that they preserve thee : 11 And that in their hands they shall 
 bear thee up, least perhaps thou knock thy foot against a stone. 12 And Jesus answering said to 
 him. It is said, Thou shall not tempt the Lord thy God. 13 And all the temptation being ended, 
 the devil departed from him until a time. 14 And Jesus returned in the force of the spirit 
 into Galilee, and the fame went forth through the whole country of -him. 15 And he taught 
 in their synagogues, and was magnified of all. 16 And he came to Nazareth where he was 
 brought up : and he entered according to his custom on the Sabbath day, into the sjmagogue : 
 and he rose up to read. 17 And the book of Isaias the Prophet was delivered unto him.. And 
 as he rmfolded the book, he found the place where it was written. 18 The Spirit of the Lord 
 upon me for which he anointed me, to evangelize unto the poor, he sent me to heal the contrite of 
 heart, 19 To preach to the captives remission, and sight to the blind, to dismiss the bruised unto remis- 
 sion, to preach the acceptable year of the Lord, and the day of retribution. 20 And when he had 
 folded the book, he rendered it to the minister, and sat down. And the eyes of all the syna- 
 gogue were bent upon him. 21 And he began to say unto them : That this day is fulfilled the 
 Scripture in your ears. 22 And all gave testimony to him : and they marvelled in the words 
 of gpace that proceeded from his mouth, and they said. Is not this Joseph's son ? 23 And he 
 said to them, Certes you will say to me this similitude, Physician, cure thyself: as great things 
 as we have heard done in Capharnaum, do also here in thy country. 24 And he said. Amen, I 
 say to you, that no prophet is accepted in his own country. 25 In truth I say to you, there 
 were many widows in the days of Elias in Israel, when the heaven was shut three years and 
 six months, when there was a great famine made in the whole earth : 26 And to none of them 
 was Elias sent, but into Sarepta of Sidon, to a widow woman. 27 And there were many lepers 
 in Israel under Eliseus the Prophet : and none of them was made clean but Naaman the Sy- 
 rian. 28 And all in the synagogue were filled with anger, hearing these things. 29 And they 
 rose, and cast him out of the city : and they brought him to the edge of the hill, whereupon 
 their city was built, that they might throw him down headlong. 30 But he passing through 
 
 Annotations. 
 
 ver. 2. Forty days. The Church's fast of 
 forty days, called Lent, cometh of this, and is 
 an Apostolical tradition. Clem. Constitut. Apost. 
 lib. 5. cap. 13. Hier. ep. ad Marcell. adv. erro. 
 Montani, Leo. ser. 6, and 9. de Quadrages. 
 
 ver. 8. Thau shall adore. If the devil himself 
 allege Scripture against Christ, no marvel that 
 Heretics do so against Christ's Church. 
 
 ver. 13. Departed until a time. No marvel if 
 the devil be often or always busy with Chris- 
 
 Chapter 4. 
 tian men, seeing after he was plainly overcome 
 by Christ, yet did he not give him over alto- 
 gether, but for a time. 
 
 ver. 23. Done in Capharnaum. God maketh 
 choice of persons and places, where he work- 
 eth miracles or doth benefits, though he might 
 do the same elsewhere, if it liked His wisdom. 
 So doth he in doing miracles by Saints, not in 
 all places, nor toward all persons, but as it 
 plcaeeth him, Aug. ep. 137. 
 
100 
 
 S. LUKE. 
 
 ihe midst of them, went liis way. 31 And he went down into Caphamaum a city of Galilee : 
 and tlicrc he taught tliem on tho Sabbaths. 32 And they were astonished at his cioctrine : be- 
 cause his talk was in power. 33 And in the synagogue tliere was a man having an unclean 
 devil and lie cried out wilii a loud voice. 34 Saying, Let be, what to us and thee Jesus oi 
 Nazareth ? art ihou come to destroy us ? I know thee who thou art? Ike Saint of God. 35 
 And Jesus rebuked him, saying. Hold thy peace, and go out ut him. And when the devil had 
 thrown him into the midst, he went out of him, and hurled him nothing. 36 And there came 
 fear upon all, and they talked together one with another, saying. What word is this, that in 
 power and virtue he commandetn the unclean spirits, and they go out ? 37 And the fame of 
 him was published into every place of the country. 38 And Jesus rising up out of the Syna- 
 gogue, entered into Simon's house. And Sijnon's wiie's mother was holden with a great 
 fever : and they besought him for her. 39 And standing over her, he commanded the lever, 
 and it left her. And incontinent rising, she ministered to them. 40 And when the sun was 
 doNVTi, all that had diseased of sundry maladies, brought them to him. But he imposing 
 hands upon every one, cured them. 40 And devils went out from many, crying and saying, 
 That thou art the son of God. And rebuking them, he suft'cred them not to speak, that they 
 knew he was Christ. 42 And when it was day, going forth, he went into a desert place : and 
 the multitudes sought him, and came even unto him : and they held him, that he should not de- 
 part from them. 43 To whom he said. That to other cities also must 1 evangelize the King- 
 dom of God : because thereforo I was sent. 44 And he was prcaciiing in the Synagogues of 
 Galilee. 
 
 CHAPTER V. 
 Hiving taught the people out of Peter's ship, 4 he showeth in a miraculous taking of fishes, how he 
 will make him the fisher oj men. 12 He curefh a leper by touching him, and sendeth him to the 
 Priest, in witness lliat he is not against Moses. 15 The people fiocking unto him, he retireth into 
 Ihe wiUlerness. 17 To the Pharisees in a solemn assemhly he proveth bt) a miracle his power to remit 
 sins in earth. 27 He defendilk his caiing with sinners, as being the Pliysiciau of souls, 33 and 
 /lis 7iot prescrilnng as yet of any fasts to his Diaciples. 
 
 1 And it came to pass, when the multitudes pressed upon him to hear the word of God, and 
 liirtiself stood beside the lake of Gcnesareth. 2 And he saw two ships standing by the lake : 
 and the fisliers were gone down, and washed their nets. 3 And he going up into one ship 
 that was Simon's, desired him to bring it back a little from the land. And sitting, he taught 
 the multitudes out of the ship. 4 And as he ceased to speak, he said to Simon, Launch forth 
 into the deep, and let loose your nets to make a draught. 5 And Simon answering, said to 
 liim. Master, labouring all the ni"ht, we have taken nothing : but in thy word I will let loose 
 the net. 6 And when they had done this, they inclosed a very great multitude of fishes, and 
 their net was broken. 7 And they beckoned to their fellows that were in the other ship, that 
 thev should como and help them. And they came and filled both ships, so that they did shik, 
 8 Which when Simon Peter did see, he fell down at Jesus knees, saying, Go forth from me. 
 because I am a sinful man, O Lord. 9 For he was wholly astonished, and all that were with 
 him, at the draught of fishes which they had taken. 10 In like maimer also James and John, 
 the sons of Zebedee, who were Simon's fellows. And Jesus said to Simon, Fear not: from 
 
 Annotations. 
 ver. 30. Passing throush the midst of them. 
 Either by making' himself invisible, or also more 
 wonderful, penetrating the multitude, and pass- 
 ing through them, as lie did through the door, 
 iiis body either being without space of place, or 
 with other bodies in one place. By all which 
 the Uke his doings mentioned in the Gospel, it 
 
 Annotations. 
 
 ver. 3. One ship Simon's. It is purposely ex- 
 pressed that there were two ships, and that 
 one of them was Peter's, and that Christ went 
 into that one, and sat down in it, and that sit- 
 ting lie tauglit out of that ship : no doubt to 
 signify the Church resembled by Peter's ship, 
 and that in it is the chair of Christ, and only 
 true preaching. 
 
 ver. 6. A ureal multitude of fishes. Likewise 
 by tills figurative miracle wrought about by 
 Peter's fisliing, is evidently foreshowed what 
 wonderful success Peter should have in con- 
 verting men to Chri.st, both Jews and Gentiles, 
 aa when at one draught, tliat is to sav, at one ser- 
 mon he drew into his sliin, which is Christ's 
 Church, a great numljer of men, as he did now 
 
 Chapter 4. 
 is evident that he can alter and order his body 33 
 he list, above the natural conditions of a body. 
 
 ver. 38. Simon's wife's mother. It is evident 
 that Peter had a wife, but after his calling to 
 be an Apostle, he left her, as Hierome wrileth 
 in many places, ep. 34. c. 2. ad. Julian, Lib. 1. 
 adv. Jovin. See the Annot. Matt. 9. 19. 29. 
 
 Chapter 5. 
 fishes : and so continually by himself and his 
 successors unto the world's end. 
 
 ver. 7. Beckoned to their fellows. Peter had so 
 much work that he called for help and joined 
 unto him the other ship, repre.senting to us 
 his Coparmersin the preaching of the Gospel, 
 and the conjunction of the SjTiagogue and 
 the people of Gentility unto Peter's ship, that 
 is, to the Church of' Christ, Ambro. lib. 4. vi 
 Luc. c. fit. 
 
 ver. 10. Thou shall be taking men. That all 
 this aforesaid did properly mean Peter's tra- 
 vails to come, in the conversion of the world 
 to Christ, and his prerogative before all men 
 therein, it is evident by Christ's special pro- 
 mise made to him severally and apart in this 
 
S. LUKE. 
 
 10 1 
 
 this time now, thou shah be taking men. 11 And having brought their ships to land, leaving 
 all things, they followed him. 12 iVnd it came to pass, when he was in one of the Cities, and 
 behold a man tiill of leprosy, and seeing Jesus, and falling on liis face, besoiight hnn, saying, 
 Lord, if thou wilt, thou canst make me clean. 13 And stretching forth the hand, he touchi.d 
 him, saying, I will : be thou made clean. And immediately the leprosy departed from him. 
 14 And he commanded him, that he should tell nobody, but. Go, show thyself to the Priest, an(l 
 offer for thy cleansing as Moses commanded, for a testimony to them. 15 But the bruit of 
 him went abroad the more, and great multitudes came together to hear, and to be cured of 
 their infirmities. 16 And he retired into the desert, and prayed. 17 And it came to pass one 
 day, and he sat teaching. And there were Pharisees sitting, and Doctors of Law, that were 
 come out of every town of Galilee, and Jewry, and Jerusalem : and the virtue of our Lord 
 was to heal them. 18 And behold, men carrying in a bed a man that had the palsy : and they 
 sought to bring him in, and to lay him before him. 19 And not finding on which side they 
 might bring him in for the multitude, they went up upon the roof, and through the tiles let liim 
 down with the bed into the midst, before Jesus. 20 Whose faith when he saw, he said, Man, 
 thy sins are forgiven thee. 21 And the Scribes and Pharisees began to think, saying. Who is this 
 that speaketh blasphemies? Who can forgive sins, but only God? 22 And when Jesus Iviiew 
 their cogitations, answering he said to them. What do you think in your hearts 7 23 Which is 
 easier to say, Thy sins are forgiven thee : or to say. Arise, and walk ? 24 But that you may 
 know, that the Son of Man hath power in earth to forgive sins, he said to the sick of the palsy, 
 I say to thee. Arise, take up thy bed, and go into thy house. 25 And forthwith rising up before 
 them, he took that wherein he lay : and he went into his house, magnifymg God. 26 And all 
 were astonished : and they magnified God. And they vvere replenished with fear, saying. 
 That we have seen marvellous things to-day. 27 Ana after these things he went forth, and 
 saw a Publican called Levi, sitting at the Custom-house, and he said to him, Follow me. 28 
 And leaving all things, he rose and followed him. 29 And Levi made him a great feast in his 
 house : and there was a great multitude of Publicans, and of others that were sitting at the 
 table with them. 30 And their Pharisees and Scribes murmured, saying to his Disciples, 
 Why do you eat and drink with Publicans and sinners? 31 And Jesus answering, said to 
 them. They that are whole, need not the Physician : but they that are ill at ease. 32 I came 
 not to call the just, but siimers to penance. 33 But they said to him, Wliy do the disciples of 
 John fast often, and make obsecrations, and of the Pharisees in like manner : but thine do eat 
 and drink ? 34 To whom he said. Why, can you make the children of the bridegroom fast 
 whilst the bridegroom is with them ? 35 But the days will come : and when the bridegroom 
 shall be taken away from them, then they shall fast in those days. 36 And he said a simihtude 
 also imto them, That no man putteth a piece from a new garment into an old garment : other- 
 wise both he breaketh the new, and the piece from the new agreeth not with the old. 37 And 
 nobody putteth new wine into old bottles : otherwise the new wine will break the bottles, and 
 itself will be shed, and the bottles will be lost. 38 But new wine is to be put into new bottles : 
 and both are preserved together. 39 And no man drinking old, will new by and by, for he 
 saith. The old is better. 
 
 Annotations. 
 place, that he should be made the taker of 
 men, though to other he giveth also, as to 
 Peter's co-operators and coadjutors, the like 
 office. Matt. 4. 19. 
 
 ver. 19. Went up upon the roof. A strange 
 diligence in procuring corporal health of and 
 by Christ : and an example for us of the like 
 or greater, to obtain salvation of him either 
 for ourselves or our friends, and to seek to 
 his Church and sacraments with what extra- 
 ordinary pain soever. 
 
 ver. 20 Whose faith. Great is God saith 
 Ambrose and pardoneth one sort through the 
 merits of others, therefore if thou doubt to ob- 
 tain forgiveness of thy great offences, join un- 
 to thyself intercessors, use the Church's help, 
 which may pray for thee and obtain for thee 
 that which our Lord might deny to thyself. 
 Amb. lib. 5. Luc. 
 
 ver. 24. The son of man in earth. By which 
 act, saith Cyril, it is clear that the Son of Man 
 
 Chapter 5. 
 
 hath power in earth to remit sins : which he 
 said both for himself and us. For he, as God 
 being made man and Lord of the Law, forgiv- 
 eth sins. And we also have obtained by him 
 that wonderful grace, for it is said to his Disci- 
 ples, Whose sins you shall remits they are remitted 
 to than. And how should not he be able to re- 
 mit sms, who gave others power to do the same, 
 ver. 28. Leaving allfoJlawed him. The pro- 
 fane Juhan charged Matthew of too much 
 lightness, to leave all and follow a stranger, 
 at one word, but indeed hereby is seen the 
 marvellous efficacy of Christ's word and inter- 
 nal working, that in a moment can alter the 
 heart of man, and cause him nothing to esteem 
 the things most dear unto him, which he did 
 not only then in presence, but also daily doth 
 in the Church. For so Antony, Francis, and 
 others, by hearing only the word of our Sa- 
 viour read in the Church, forsook all and fol- 
 lowed him. 
 
1C2 
 
 S. LUKE. 
 
 CHAPTER Vr. 
 
 For reproving hy Scripture and MtracLs, as also by rmsoii, the Pharisees' hlindness ahouf the obmrta' 
 lion of the Sabbath, 1 1 they aaek his death. 12 Having in the mountain prayed all iiight, he 
 chooseth twelve Apostles, 17 and after many miracles upon the diseased, 20 he maketh a Sermon 
 to his Disciples before the people : proposing Heaven to such as will suffer for him, 24 and wo f^ 
 such as will not. 27 Yet withal exhorting to do good even to our enemies also, 29 and that the 
 Masters inusl first mend themselves : 4G finally, to do good works, because only faith will not 
 sajfire. 
 
 1 And it came to pass on the Sabbatli second-first, when he passed through the com, his Dis- 
 ciples did pluck the ears, and did eat, rubbing them with tiieir hands. 2 And certain of the 
 Pharisees said to them. Why do you that which is not lawful on the Sabbath ? 3 And Jesus 
 aaswerint? them, said, Neither this have you read which David did, when himself was a him- 
 gered, and they that were with him. 4 How he entered into the house of God, and took the 
 loaves of the Proposition, and did eat, and gave to them that were with him, which is not lawful 
 to eat but only for Priests ? 5 And he said to them. That the Son of Man is Lord of the Sab- 
 bath also. 6 And it came to pass on another Sabbath also, that he entered into the synagoijuo 
 and taught. And there was a man, and his right hand was withered. 7 And the Scribes and 
 Pharisees watched if he would cure on the Sabbath : that they miglit find how to accuse him. 
 8 But he knew their cogitations : and he said to the man that had the withered hand. Arise, 
 and stand forth into the midst. And rising he stood. And Jesus said to them, I ask you, if 
 it be lawful on the Sabbath to do well or ill : to save a soul or to destroy ? 10 And looking 
 about upon them all, he said to the man. Stretch forth thy hand. And he stretched it forth': 
 and his hand was restored. 11 And they were replenished with madness : and they 
 commmied one with another what they might do to Jksus. 12 And it came to pass 
 in those days, he went forth into the mountain to pray, and he passed the whole night in the 
 prayer of God. 13 And when day was come, he called lii.s Disciples ; and he chose twelve of 
 them, wliom also he named Apostles. 14 Simon whom he surnamed Peter, and Andrew his 
 brother, James and John, PhUip and Bartholomew, 15 Matthew and Thomas, James of AI- 
 pheus, and Simon that ia called Zelotes, 16 And Jude of James, and Judas Iscariot which was 
 the traitor. 17 And descendmg with them he stood in a plain place, and the multitude of his 
 Disciples, and a very great company of people from all Jewry and Jerusalem, and the sea coast 
 both of Tyre and Siclon, 18 Which were come to hear him, and to be healed of their maladies. 
 And they that were vexed of unclean spirits, were cured. 19 And all the multitude sought to 
 touch hiin, because virtue went forth from him, and healed all. 20 And he lifting up his eyes 
 upon his Disciples, said. Blessed are ye poor: for yours is the kingdom of God. 21 Blessed 
 are you that now are hungered : because you shall be filled. Blessed are you that new weep : 
 because you shall laugh. 22 Blessed shall you be when men shall hate you, and when they 
 shall separate you, and upbraid you, and abandon your name as evil, for the Son of Man's sake. 
 23 Be glad in that day and rejoice : for behold, your reward is much in heaven, for according 
 to tliese things did their fadiers to the Prophets. 24 But wo to you that are rich, because you 
 have your consolation. 25 Wo to you that are filled : because you shall be hungry. Wo to 
 you that now do laugh : because you shall mourn and weep. 26 Wo, when all men shall bless 
 you : for according to these things did their fathers to (he false Prophets. 27 But to you I say 
 
 Annotations. 
 
 ver. 1. Sabbath second first. Hierome, ep. 2. 
 ad Nepotian, writeth of himself, that being at 
 Constantinople, he asked his master Gregory 
 Nazianzene, tjie famous doctor, then Bishop 
 there, what Sabbath this was, who by his an- 
 swer declared that it was very hard to tell, 
 neither is it yet known to the best learned. 
 Yet the Protestants are wont to say. All is very 
 easy. 
 
 ver. 3. Neither iJiis have you read. The 
 S'cribcs and Pharisees bonsted most of their 
 luiowledge of the Scriptures : but our Saviour 
 often showeth their great ignorance. Even so 
 the Heretics that now-a-(lays vaunt most of 
 the Scriptures and of their understanding of 
 them, may soon be proved to understand little 
 or nothing. 
 
 ver. y. Save a soul. Hereby it seemeth that 
 Christ, as at other times likily always, did not 
 only heal this man in body, but of some corres- 
 pondent disease in his soul. 
 
 ver. 12. The whoh night. Our Saviour in- 
 •stantly prayed, alone in the mount without 
 door, all night long, as a preparation to the de- 
 dignment of his Apostles the day after : to give 
 
 Cn.vrTER 6. 
 example to the Church of praying instantly 
 when priests are to be ordered, and a les- 
 son to us all what we should do for our 
 own necessities, when Christ did so for other 
 men. 
 
 ver. 14. Simon. Peter in the numbering of 
 the Apostles, always first named and preferred 
 before Andrew his elder brother and senior by 
 calling. Annot. Matt. 10. 2. 
 
 ver. 23. Be glad. The common miseries that 
 fall to the true preachers and other Catholic 
 men for Christ's sake, as poverty, famine, 
 mourning, and persecutions, be indeed the 
 greatest blessings that can be, and are merito- 
 rious of the reward of heaven. Contrariwise, 
 all the felicities of this world without Christ, 
 are indeed nothing but wo, and the entrance 
 to everlasting mi.«cry. 
 
 ver. 2(). Shidl blrss yon. This wo pertaineth 
 to the Heretics of our days, that deligiit to have 
 the people's prayers, blessings and shouts, 
 preaching pleasant thini^s of purpose to their 
 itching ears: as did the False Prophets, when 
 they were magnified and conuiiended therefor 
 
 they were 
 of the carr 
 
 nal Jews. 
 
S. LUKE. 
 
 103 
 
 ttiat do hear, Love your enemies, do good to them that liate you. 23 Bless them that curse 
 you, and pray for them that calumniate you. 2y And he that striketh thee on the check, ofi'er 
 also the other. And from him that taketh away from thee thy robe, prohibit not thy coat also. 
 30 And to every one that asketh thee, give: and of him that taketh away the things that are 
 thine, ask not again. 31 And according as you will that men do to you, cIo you also to them in 
 iike manner. 32 Aid if you love them that love you, what thank is to you ? for sinners also 
 love those that love them. 33 And if ye do good to them that do you good, what thank is to 
 you 1 for sinners also do this. 34 And if ye lend to them of whom yc hope to receive, what 
 thank is to you ? for siruiers also lend unto sinners, for(to receive as much. 35 But love ye 
 your enemies : do good and lend, hoping for nothing therebj', and your reward shall be much, 
 and you shall be the sons of the Highest, because himself is beneficial upon the unkind and the 
 evil. 36 Be ye therefore merciful as also your father is merciful. 37 Judge not, and you shall 
 not be judged: condenui not, and you shall not be condemned : iorgive, and you shall be for- 
 given. 38 Give, and there shall be given to you : good measure and pressed do\vn and sliaken 
 together and running; over shall they give into your bosom. For with the same measure that 
 you do mete, it shall be measured to you again. 3'J Aid he said to them a simihtude also: 
 Can the blind lead the blind? do not both fail into the ditch? 40 The disciple is not above his 
 master: but every one shall be perfect, if he be as his master. 41 And why seest thou the 
 mote in thy brother's eye : but the beam that is in thine own eye thou considerest not? 42 Or 
 how canst thou say to thy brother. Brother, let me cast out the mote out of thine eye : thyself 
 not seeing the beam in thine own eye? Hypocrite, cast first the beam out of thine o\vn eye. 
 and then shalt thou sec clearly to take forth the mote out of thy brother's eye. 43 For there is 
 no good tree that yieldeth evil fruits : nor evil tree, that yieldeih good fruit. 44 For every tree 
 is knowi by his fruit. For neither do they gather figs of thorns : neither of a bush do they 
 gather the grape. 45 The good man of the good treasure of his heart bringelh forth good 
 and the evil man of the ill treasure bringeth forth evil ; for of the abundance of the heart the 
 mouth speaketh. 46 And why call you me. Lord, Lord : and do not the things which I say? 
 47 Every one that cometh to me, and heareth my words, and doth them ; 1 will show you to 
 
 Annotations. 
 ver. 31. Whom he named Apostles. Here it is 
 to be noted against our Adversaries that de- 
 ceitfully measure to the simple the whole na- 
 ture and quality of certain sacred fiinctions, by 
 the primitive signification <ind compass of the 
 names or words whereby they be called, with 
 whom as a priest is but an elder, and a bishop, 
 a watchman or Superintendent, so an Apostle 
 is nothing but a Legate or Messenger, and 
 therefore as they argue, can make no Laws 
 nor prescribe or teach anything not expressed 
 in his viandntum. Know therefore against such 
 deceivers, that such things are not to be ruled 
 by the vulgar signification of the word or call- 
 ing, but by use and apphcation of the holy wri- 
 ters, and in this point by Christ's own express 
 imposition. And so this word Apostle, is a 
 callin" of Office, government, autliority, and 
 most liigh dimity given by our Master, spe- 
 cially to the College of the Twelve : whom he 
 endued above that which the vulgar etymology 
 of their name requireth, with power to bind 
 and loose, to punish and pardon, to leach and 
 rule his Church. Out of which room and dig- 
 nity, which is called in the Psalms, and in 
 the Acts, a bishopric, when Judas fell, Mat- 
 thias was chosen to supply it, and was num- 
 bered among the rest, who were as foimders 
 or foundations of our religion, as the Apostle 
 termeth them. Therefore to that college this 
 name agreeth by special imposition and pre- 
 rogati've, though afterward it was by use of 
 the Scriptures, extended to Paul and Barnabas, 
 and sometimes to the Apostle's successors : as 
 also by the like use of Scriptures, to the first 
 converters of coimtries to tVie faith, or their 
 coadjutors in that function. In which sense 
 Paul challengeth to be the Corinthians' Apos- 
 tle, and named Epaphroditus the Philippians' 
 
 GUAPTER 6. 
 
 Apostle : as we call Gregory and his disciple 
 Augustine, our Apostle ot England. In all 
 which taking, it ever signifieth dignity, regi- 
 ment. Paternity, Principality, and Primacy in 
 the Church of God ; according to Paul 1 Cor. 
 12. He halh placed in his Church, Jirst indeed 
 Apostles, (^c. Whereby we may see that Pe- 
 ter's dignity was a wonderful eminent Prero- 
 gative and Sovereignty, when he was the head 
 not only of other Christian men, but the head 
 of all Apostles, yea, even of the College of the 
 Twelve. And if our Adversaries fist to have 
 learned any profitable lesson by the word Apos- 
 tle, more profitably and truly they might have 
 gathered,^ that Christ called these his prin- 
 cipal Officers, Apostles, or Sent, himself al- 
 so specially and above all other being Missus, 
 that is Smt, and called also Apostle in the 
 Scriptures, to warn us by the nature of the 
 word, that none are true Apostles, Pastors, or 
 Preachers, that are not specially sent and call- 
 ed, ot that cannot show by whom they be sent^ 
 and that all Heretics therefore be rather Apos- 
 tates than Apostles, for that they be not sent, 
 nor duly called, nor chosen to preach. 
 
 ver. S5. Lend, hoping nothing. In that we 
 may here seem to be moved to lend to those 
 which we think not able or like ever to repay 
 again, it must be holden for a counsel rather 
 than a commandment, except the case of ne- 
 cessity, but ij; may be taken rather for a precept, 
 wherein usury, tliat is to say, the expectation 
 not of the money lent, butof vaniaoe for loan, is 
 forbidden : as by other places of Scripture it is 
 condemned, and is a thing against the law of 
 nature and nations. And great shame and pity 
 it is, that it should be so much used or suftereu 
 among Christians, or so covered and cloaked 
 imder the habit of other contracts, as it is. 
 
104 S. LUKE. 
 
 whom he is like. 48 He is like to a man building a house, that digged deep, and laid the foun- 
 dation upon a rock. And when an inundation rose, the river beat against that house, and it 
 could not move it: for it was founded upon a rock. 49 But he that heareth, and doth not: is 
 like to a man building his house upon the earth without a foundation : against the which the 
 river did beat : and incontinent it fell, and the ruin of that house was great. 
 
 CHAPTER VII. 
 He testifieth the faith of the Centurion wlio was a Gentile, to be greater than he found among all the 
 Jews, and curelh his senant absent. 1 1 the widow's son he reviveth and restureth to her, and is renowned 
 thereupon. 18 To John's messengers he answereth with miracles, leaving to John to preach thereby 
 unto them that he is Christ. 24 Atul afterward hr dcrhmth hovi worthy credit was John's testimony. 
 29 inveighing again.<!t the Pharisees, 31 Who irith ndthrr of their manners of living coiddbe won. 
 36 Showing also unto them by occasion of Mari/ Magdakn, how he is a friend to sinners, not to 
 maintain them in sin, but to forgive them their sins upon their faith and penance. 
 1 And when he had fully said all his words into the ears of the people, he entered into 
 Capharnaum. 2 And the servantofa certain Centurion onbeingsick, was ready to die : who was 
 dear unto him. 3 And when he had heard of Jesus, he sent unto him the Ancients of the 
 Jews, desiring him to come and heal his servant. 4 But they being come to .Tesus, besought 
 him earnestly, saying to him, That he is worthy that thou shouldst do this for him. 5 For he 
 ioveth our nation : and he hath built a synagogue for us. 6 And .Tesus went with them. And 
 when he M'as now not far from the house, the Centurion sent his friends unto him, saying, Lord, 
 troixhle not thy scU, tor I am not worthy that thou shoxddst enter under my roof. 7 For the which cause 
 neither did I think myself worthy to come to thee : but say the word, and my servant shall be 
 made whole. 8 For I also am a man subject to authority, having under me soldiers : and I say 
 to this. Go, and he goeth : and to another, Come and he cometh : and to iny servant. Do this, 
 and he doth it. 9 Which Jesus hearing, marvelled : and turning to the multitudes that followed 
 him he said. Amen, I say to you, neither in Israel have I found so great faith. 10 And they that 
 were sent, being returned home, and found the servant that had been sick, whole. 11 And it 
 canxe to pass, afterward he went into a city that is called Nairn : and there went with him his 
 Disciples and a very great multitude. 12 And when he came nigh to the gate of the city, behold 
 a dead man was carried forth, the only son of his mother : and she was a widow : and a great 
 multitude of the city with her. 13 Whom when our Lord had seen, being moved with mercy 
 upon her, he said toner. Weep not. 14 And he came near and touched the coffin. And they 
 that carried it, stood still : and he said. Young man, I say to thee. Arise, 15 And he that was 
 dead, sat up* and began to speak. And he gave him to his mother. 16 And fear took them all : 
 and they magnified God, saying. That a great Prophet is risen among us : and. That God hath 
 visited his people. 17 And this saying went forthinto all Jewry of him, and into all the country 
 about. 18 And .Jolm's disciples showed him of all these things. 19 And John called two of his dis- 
 ciples, and sent them to Jesus, saying. Art thou he that art come : or expect we another ? 20 And 
 when the men were come unto him, they said, Jolm the Baptist hath sent us to thee, saying, Art 
 thou he that art to come : or expect we another ? 21 And the self same hour, he cured many mala- 
 dies, and hurts, and evil snirits ; and to many blind he gave sight. 22 And answering, he said to 
 them. Go and report to Jonn what you have heard and seen : That the bhnd see, the lame 
 walk, the lepers are made clean, the deaf hear, the dead rise again, 23 The poor are evan- 
 gelized : and blessed is he whosoever shall not be scandalized in me. 24 And when John's 
 messengers were departed, he began to say of Jolm to the multitudes. What v/ent you out into 
 the desert to see ? a reed moved with the wind ? 25 But what went you forth to see ? a man 
 clothed in soft garments ? behold they that are in costly apparel and delicacies, are in the house 
 of Kings. 26 But what went you out for to see ? a Prophet ? Certes I say to you, and more than 
 a Prophet. 27 This is he of whom it is written, Behold I send mine Angel before thy face, v-hich 
 shall prepare thy way before thee. 28 For I say to you, A greater Prophet among the children of 
 women than John tne ^Baptist, there is no man, but he that is the lesser in the kingdom of God, 
 is greater than he. 29 And all the people hearing and the Publicans, justified God, being 
 baptized with John's baptism. 30 But the Pharisees and the Lawyers despised the counsel of 
 
 Annotations. Chapter 6. 
 
 ver. 48. Building a house. He buildeth right 
 and surely, that hath both faith and good 
 works: he buildeth on sand, that trusteth 
 
 to his faith or reading or knowledge of the 
 Scripture, and doth not work or live accord 
 ingly. 
 
 Annotations. Chapter 7. 
 ver. 5. Built a Synagogue. As at that time to I ver. 25. Soft garments. IMark this well con- 
 found a Synagogue, was acceptable to God, i cemin£r John's apparel and diet. Annotations 
 
 and procured the prayers of the faithful people 
 for whose use it was made : so now much 
 more in the New Testament, to build a Church, 
 Monastery, College, or any like work for the 
 
 upon Matth. cap. 3, 4. 
 
 ver. 30. Dcspi!<ed the counsel . As they that con- 
 temned John's baptism, despised God's counsel 
 and wisdom : so much more they that make no 
 
 honour and service of God, is grateful to him, • account of the Sacraments of the Church, de- 
 and procureth the prayers of the good people ' spise God's counsel ajid ordinance touching 
 for whose use such thmgs be founded ' their salvation, to their o>vn damnation. 
 
S. LUKE. 
 
 103 
 
 God against themselves, being not baptized of him. 31 And our Lord said, Wheretmto then 
 shall I liken the men of this generation, and whereuiUo are they like ? 32 They are like to 
 children sitting in the market-place, and speaking one to another, and sa)nng, We have piped 
 to you, and you have not danced : we have lamented, and you have not wept. 33 For John the 
 Baptist came neither eating bread nor drinking wine : and you say. He hath a devil. 34 The 
 Son of Man came eating and drinking : and you say. Behold a man that is a gurmander and a 
 drinker of wine, a friend of PubUcans and simiers. 35 And wisdom is justified of all her chil- 
 dren. 36 And one of the Pharisees desired him to eat \v-ith him. And bemg entered into the 
 house of the Pharisee, he sat down to meat. 37 And behold a woman that was in the city, a 
 sinner, as she knew that he was set down in the Pharisee's house, she brought an alabaster box 
 of ointment: 38 And standing behind beside his feet, she began to water his feet with tears, 
 and wiped them with the hair of her head, and kissed his feet, and anointed them with the 
 ointment. 39 And the Pharisee that had bid him, seeing it spake within himself, saying. This 
 man if he were a Prophet, would know certes who and what manner of woman she is which 
 toucheth him, that she is a sinner. 40 And Jesus answering said to him, Simon, 1 have some- 
 %vhat to say unto thee, but he said, Master, say. 41 A certain creditor had two debtors : one 
 did owe five hundred pence, and the other fifty. 42 They having not wherewith to pay, he 
 forgave both. Whether therefore doth love him more ? 43 Simon answering, said, I suppose 
 that he to whom he forgave more- But he said to him, Thou hast judged rightly. 44 And 
 turning to the woman, he said unto Simon, Dost thou see this woman? I entered into thy house, 
 water to my feet thou didst not give : but she with tears hath watered my feet, and with her 
 hair hath wiped them. 45 Kiss thou gavest me not : but she since I came in, hath not ceased 
 to kiss my feet. 46 With oil thou didst not anoint my head : but she with ointment hath 
 anointed my feet. 47 For the which I say to thee, Many sins are forgiven her, because she hath 
 loved much. But to whom less is forgiven, he loveth less. 48 And he said to her. Thy sins 
 are forgiven thee. 49 And they that sat together at the table, began to say within themselves, 
 Who is this that also forgiveth sms ? 50 And he said to the woman. Thy faith hath made thee 
 safe, go in peace. 
 
 CHAPTER VIII. 
 Going over all Galilee with Jiis train, 4 he preacheth to the Jews tn parables hecause of their repro' 
 bation : 9 hut to his Disciples manifestly : because he will not for the Jews' incredulity have his 
 coming frustrate: 19 signifying ako that we are his kin, though v:e be Gentiles, and not his carnal 
 brethren the Jews. 22 To whom also, signified by the Gerasens, after the tempest in his sleep, that 
 is, in his death, and calm in his resurrection, he cometh : but they preferring their temporals before 
 his presence, he leaveth them again. 41 Likewise coming to cure the Jews, who were born when the 
 GeiitilfS sickened, about Abraham's time, he is prevented with the faith of the Gentiles, and then the 
 Jews die, but them also in the end he urill restore. 
 
 1 And it came to pass afterward, and he made his journey by cities and towns preaching and 
 evangelizing the kingdom of God : and the Twelve with nim, 2 And some women that had 
 been cured of wicked spirits and infirmities, Mary which is called Magdalen, out of whom 
 seven devils were gone forth. 3 And Joamia the wife of Chusa, Herod's procurator, and 
 
 Annotations. 
 
 ver. 38. Water his feet. A perfect pattern of 
 the true penance in this woman, who sought of 
 Christ with open tears and other strange works 
 of satisfaction and devotion, remission of her 
 sins. 
 
 ver. 44. Lito thy house. An exceeding appro- 
 bation of the extraordinary works and signs of 
 external devotion, which seem to carnal men 
 though otherwise faithful to be often superflu- 
 ous ornot acceptable. This Simon was perhaps 
 of a good will, and therefore as divers others 
 did elsewhere invited Christ to his house, not 
 of curiosity or captiousness, as some other 
 did : but of affection, as it may seem by Christ's 
 familiar talk with him.. Notwithstanding his 
 duties toward him were but ordinary, but the 
 anointing, washing, kissing, wiping of his feet, 
 in such sort as the woman did, M'ere further 
 signs of more than vulgar love : such as is in 
 devout men or women that go on pilgrimage, 
 and kiss devoutly the holy memories of Christ 
 and his Saints. Which is no more but an ex- 
 terior expressing of their affection, and that 
 they love much, as every vulgar Christian man 
 doth not. 
 
 ver. 47. Loved much. Not only faith, as you 
 
 Chapter 7. 
 may perceive, but love or charity obtaineth re- 
 mission of sins. 
 
 ver. 49. Who is this that. As the Pharisees 
 did always carp Christ for remission of sins in 
 earth, so the heretics reprehend his Church 
 that remitteth sins by his authority. 
 
 ver. 50. Thy faith. The remission of her 
 sins being attributed before to charity, is now 
 also said to come of her faith. Whereby you 
 may know that it commonly proceedeth of both, 
 and of hope also, thoueh but one named. Be- 
 cause when there be divers causes concurring 
 to one eflect, the Scriptures commonly name 
 but one, and that especially which is most pro- 
 per to the purpose and time, not excluding the 
 other. And therefore his working miracles 
 upon any person, is attributed to the faith of 
 I them on whom, or at whose desire they be 
 I done. Because he wrought his miracles to 
 induce all men to believe in him, and there- 
 I fore specially required faith at their hands, 
 j and namely before other things, whether they 
 did believe that he was able to do that which 
 I they asked at his hands: without which it had 
 j been rather a mockery and temptation of him, 
 1 than a true desire of benefit at his hands. 
 
106 
 
 S. LUKE. 
 
 Susan, aiid many others that did minister unto liim of their substance. 4 And when a very 
 great muhitude assembled, and liustened out oi die cities umo him, he said by a simiUtude : 
 5 The sower wcm torth to sow his seed: and whilst lie soweih, some till by the wayside, and 
 was trodden upon, and the fowls of the air did eat it. And otliersoiiie tell upon the rock : 
 and being shot up it withered, because it had not moisture. 7 And othersome fell among 
 thorns : and the thorns growing up withal, choked it. H And othersome fell upon good ground : 
 and being shot up, yielded truit a hundred fold. Saying these things he cried. He that hath 
 ears to hear, let him hear. 9 And his Disciples asked hiin what this parable was. 10 To whom 
 he said, To you it is given to know the mystery of the kingdom of God, but to the rest in para- 
 bles, that seeing they may not sec, and hearing may not understand. 11 And the jiarable is 
 this : The sued is the word of God. 12 And they beside the way, are those that hear : then 
 the devil cometh, and taketh the word out of their heart, lest believing they be saved. 13 For 
 they upon the rock, such as when they hear, with joy receive the word: and these have no 
 roots : because for a time they believe, and in time of temptation they revolt. 14 And that 
 wliich iell into thorns, are they that have heard, and going their ways, are choked with cares 
 and riches and pleasures of tliis life, and render no fruit. 15 And that upon good ground, are 
 they which in a good and very good heart, hearing the word, do retain it, and yield fruit in 
 patience. 16 And no man lighting a candle, doth cover it with a vessel, or put it under a bed: 
 but setteth it upon a candlestick, that they that enter in, may see the light. 17 For there is not 
 any thing secret, that shall not be made manifest : nor hid, that shall not be kiiowm, and come 
 abroad. 18 See therefore how you hear. For he that hath, to him shall be given : and who- 
 soever hath not, that also which he thinkcth he hath, shall be taken away from him. I'J ^\nd 
 his mother and brethren came unto him: and thev could not come at liim for the multitude. 
 20 And it was told him, Thy mother and thy brethren stand without, desirous to see thee. 21 
 Who answering said to them, My mother and my brethren are they that hear the word of God 
 and do it. 22 And it came to pass one day : and he went up into a boat, and his Disciples, and 
 he said to them. Let us strike over the lake. And they launched forth. 23 And when they 
 were sailing, he slejjt: and there fell a storm of wind into the lake, and they were filled, and 
 were in danger. 24 And they came and raised him, saying. Master, wc perish. But he rising 
 rebuked the wind and the tempest of water and it ceased, and there was made a calm. 2j 
 And he said to them. Where is your faith ? Who fearhig, marvelled one to another, saying, 
 Who is this, trow ye, that he commaridcth both the winds and the sea, and they obey him ? 
 26 And they sailed to the coimtry of the Gerasens, which is over against Galilee. 27 And 
 when he was come forth to the land, there met him a certain man that had a devil now a very 
 long time, and he did wear no clothes, neither did he tarry in house, but in the monuments. 
 
 28 And as he saw .Iesus, he fell down before him : and crying out with a great voice, he said, 
 What is to me and thee .Iesus Son of God most high? I beseech thee do not torment me. 
 
 29 For he commanded the unclean spirit to go forth out of the man. For many times he caught 
 him, and he was bound with chains, and kept with fetters : and breaking the bonds, was driven 
 of the devil into the deserts. 30 And Jesus asked him, saying. What is thy name ? But he 
 said Legion : because many devils were entered into him. 31 And they besought him tliat he 
 would not command them to go into the depth. 32 And there was there a herd of many swine 
 feeding on the mountain: anothey desired him, that he would peri^t them to enter into tliem. 
 And he permitted them. 33 The devils thereforewent forth out ot the man, and entered into 
 the swine : and the herd with violence went headlong into the lake, and was stifled. 34 Which 
 when the swineherds saw done, they fled : and told into the city and into the towns. 35 And 
 tliey went forth to see that which was done : and they came to Jksus, and found the man, out 
 of whom the devils were gone forth, sitting at his feet, clothed, and well in his wits, and they 
 were afraid. 36 And they also that had seen, told them how he had been made whole from 
 the legion. 37 And all the multitude of the country of the Gerasens besought him to depart 
 fromtliem: for they were taken with great fear. And he going up into the boat, Tcturned. 
 38 And the man out of whom the devils were departed, desired him that he might be with him. 
 But Jesus dismissed him, saying, 39 Return into thy house, and tell how great things God 
 
 ClIAl'TER 8. 
 
 Lord, were not the sons of the R. Virgin Mary 
 the mother of God, as Helvidius wickedly 
 taught : neither are they to be thought as some 
 others say the sons of Joseph by another wife ; 
 for as Ilierome writeth not oiilv our Lady 
 was a virgin, but by reason of her, Joseph also : 
 that our Saviour might be born of a virginal 
 matriniony. But they are called his brethren 
 according to the usual speech of the Scriptures 
 because they were his cousins either the 
 sons of Joseph's brother, or as the more 
 received opinion is, the sons of our Lady's sis- 
 ter called ^larv of James, which James there- 
 fore is also called the brother of our Lord. 
 
 Annotations. 
 
 ver. 3. That did minister. It was the custom 
 of the Jews that women of their substance did 
 minister meat and drink and cloth to their 
 teachers, going about with them, wliich be- 
 cause it might have been scandalous among 
 the Gentiles, Paul maketh mention that he 
 ased it not. And they ministered to our Lord 
 of their substance for this cause, that he whose 
 spiritual benefits they reaped, might reap their 
 carnal things. 
 
 ver. 13. For a time. Against the heretics 
 f.hat say, faith once had cannot be lost, and 
 that he which now hatli not faith, never had. 
 
 vtr, 20. Thyhrcthrcn, These brethren of our 
 
S. LUKE, 107 
 
 hath done to thee And he went through the whole city, preaching how great things Jesus had 
 done to him. 40 And it came to pass, when Jesus was returned, the intiltitude received him : 
 and all were expecting him. 41 And behofd there came a man whose name was Jairus, and 
 he was a Prince of the Synagogue, and he fell at the feet of Jesus, desiring him that he would 
 enter into his house, 42 Because he had an only daugiiter almost twelve years old, and she 
 was a dying. And it chanced, whilst he went, ho was thronged of the multitudes. 43 And 
 there was a certain woman in a flux of blood from twelve years past, which had bestowed all 
 her substance upon Physicians, neither could she be cured of any : 44 .She came behind him, 
 and touched the hem of his garment : and forthwith the flux of her blood stinted. 45 And 
 Jesus said. Who is it that touched me ? And all denyinf^, Peter said, and they that were with 
 him. Master, the multitudes throng and press thee, and dost thou siiy, Who touched me ? 46 
 And Jesus said, Somebody hath touched me : for I know that there is virtue proceeded from 
 me. 47 And the woman seeing that she was not hid. came treniblmg, and fell down before hia 
 feet: and lor what cause she had touched him, she showed before all the people: and how 
 forthwith she was made whole. 48 But he said to her. Daughter, tiiy faith hath made thee 
 safe, go thy way in peace. 49 As he was yet speaking, there cometh one to the Prince of the 
 Synagogue, saying to him. That thy daughter is dead, trouble him not. 50 And Jesus hearing 
 this word, answered the father of the maid, fear not : believe only, and she shall be safe. 
 51 And when he was come to the house, he permitted not any man to enter in with him, but 
 Peter, and James, and Jolm, and the father and mother of the maid. 52 And all wept, and 
 mourned for her. But he said, Weep not, the maid is not dead, but sleepeth. 53 And they 
 derided him, knowing that she was dead. 54 But he iiolding her hand cried, saying, Maid 
 arise. 55 And her spirit returned, and she rose mcontincnt. And he bade them give her to 
 eat. 56 And her parents were astonished, whom he commanded to tell no man that which 
 was done. 
 
 CPIAPTER IX. 
 His Twelve also now preaching everywhere and working miracles, 6 Heroa and aU do wonder much. 
 10 After which, hetaketh them, andgoeth into the wilderness : where he cureth and Icacheth, feeding 
 Jive thousand with jive loaves. 18 Peter confessing him to be Christ. 21 He on the other sidefore- 
 telleih his Passion, and that all must in time of persecutio7ifolhiu him therein. 27 Wiereiinto to 
 encourage us the more, 27 hegiveth in his Transjiguration a sight of the glory, which is the reviard 
 of suffering. 37 The next day he casteth out a devil, which his Disciples cmdd not. 43 Whom 
 amidst these xvonders he forwarneth again of his scandalous Passion. 49 And to cure their ambi- 
 tion, he tdleth them, thai the most humble he esteemed most : 49 bidding them nl.^o, not to prohibit any 
 that is not against them, 51 yea and tov)ard such as be against them schknmtically, to show mihiness 
 for all that, bl Of following him, three examples. 
 
 1 And calling together the irwelve Apostles, he gave them virtue and power over all devils, 
 and to cure maladies. 2 And he sent them to preach the kingdom of God : and to heal the 
 sick. 3 And he said to them, take nothing for the way, neither rod, nor scrip, nor bread, nor 
 money, neither have two coats. 4 And into whatsoever house you enter, tarry there, and 
 thence do not depart. 5 And whosoever shall not receive you, going forth out of that city, 
 shake off the dust also of your feet for a testimony upon them. 6 And going forth they went 
 a circuit from towTi to town, evangelizing and curing every where. 7 And Herod the Tetrarch 
 heard all things that were done by him: and he staggeredbecauseitwassaidof some, That John 
 was risen from the dead. 8 But of othersome, Tliat Ellas hath appeared : and of others, that 
 a Prophet one of the old ones was risen. 9 And Herod said, John 1 have beheaded : but who 
 is this of whom I hear such things ? And he sought for to see him. 10 And the Apostles 
 being returned, reported to him whatsoever they did : and taking them he retired apart into a 
 desert place, which belongeth to Bethsaida. 11 Which the multitudes understanding, follow- 
 ed him : and he received them, and spake to them of the kingdom of God, and them that had 
 need of cure he healed. 12 And the day began to draw toward an end. And the Twelve 
 coming near, said to him. Dismiss the multitudes, that going into towns and villages here- 
 al)out, they may have lodging, and find meats : because here we are in a desert place. 13 
 And he said to them. Give you them to eat. But they said. We have no more but five loavea 
 andtwoflshes: unless perhaps we should go and buy meats for all this multitude. 14 And 
 
 Annotations. Chapter 8. 
 
 ■ver. 45. Peter said. It is an evident sign of 
 prerogative, that Peter only is named so often 
 as chief of the company. Mark. 1. 36. Acts 5. 20. 
 Luke 9. 32. Mark. 16. 7. 1. Cor. 15. 5. 
 
 ver. 50. Believe only. Annotations upon 
 Mark. c. 5. 36. 
 
 vor. 55. Her spirit returned. This returning 
 of the souls again into the bodies of them 
 
 whom Christ and his Apostles raised from 
 death specially Lazarus, who had been dead 
 four days, doth evidently prove a third place 
 against our adversaries, that say, every one 
 goeth straight to Heaven or to Hell, for it 
 cannot be thought that they were called from 
 the one or the other, and therefore from some 
 third place. 
 
 Annotations. Chapter 9. 
 ver. 1. Virtue andpower. To command devils, | proper to God only but by God's gift, men also 
 and diseases eitherof body or soul, is by nature | may have the same ; even so to forgive sins. 
 
108 
 
 a LUKE. 
 
 there were men almost five thonsand. And he said to his disciples, make them sit down h? 
 companies htty and fifty. 15 And so they did. AfiA they made all sit dowTi. 16 And taking 
 the hye loaves and the two fishes, he looked up unto heaven, and blessed them : and he brake, 
 and distributed to his disciples, for to set before the multitudes. 17 And they did all eat, and 
 had thfiir fill. And there was taken up that which remained to them, twelve baskets of frag- 
 ments. 18 And It came to pass: when he w^as alone praying, his Disciples also were with 
 him : and he asked them saying, Whom do the multitudes say that I am? 19 But they an- 
 swered, and said, John the Baptist : and some, Elias : but some, that one of the Propheta 
 before time, is risen. 20 And he said to them, But whom say ye that 1 am ? Simon Peter 
 answjeruig, said, The Christ of God. 21 But he rebuking them, commanded that they should' 
 tell this to no man, 22 Saying, That the Son of Man must suffer many things, and be rejected 
 Of the Ancients and chief Priests and Scribes, and be killed, and the third day rise again. 23 
 And he said to all. If any man will come after me, let him deny himself, and take up his cross 
 aaily, and follow me. 24 For he that will save his life, shall lose it : fbrhe that shall lose his 
 lie tor my sake, shall save it. 25 For what profit hath a rnan if he gain the whole world, and 
 lose himseh, and cast away himself .' 26 For be that shall be ashamed of me, and of my words, 
 hiin the Son of Man shall be ashamed of, when he shall come in his majesty, and his Father's, 
 and of the holy Angela. 27 And I say to yew assuredly, There be some standing here that 
 shal not taste death, till they see the kingdom of God. 28 And it came to pass after these 
 words almost eiffht days, and he took Peter and .lames and John, and went into a momitain to 
 pray. And while he prayed, the shape of his countenance was altered : and his raiment white 
 Bind glittering. 30 And behold two men talked with him, and they were Moses and Slias. 31 
 Appearing in majesty. And they told his decease that he should aceorapUsh in Jerusalem. 32 
 but Peter and they that were with him, were heavy with sleep. And awaking, they saw his 
 majesty, and the two men that stood with him. 33 And it came to pass, when they departed 
 from him, Peter said to JEst;s, Master, it is good for us to be here : and let us make three ta- 
 bernacles, one for thee, and one for Moses, and one for Eliaa .- not knowng what he said. 34 
 Aiid as he spake these tlungs, there camo a cloud, and overshadowed them : and they feared, 
 when they entered into the cloud. 35 And a voice was made out of the cloud, saying, This is 
 rny "f^loved bon, hear him. 36 And whilst the voice was made, Jesus was found alone. And 
 they hold their peace, and told no man iu those days any of these things which they had seen. 
 37 And it came to pass the day following, when they came down from the moimtain, there met 
 him a ^reat multitude. 38 And behold a man of the muUitude cried out, sayin". Master, I 
 beseech thee, look upon my son because he is mine only one. 39 And lo, the spirit taketh 
 him, and he suddenly cneth, and he dasheth him. and tearcth him so that he foameth, and with 
 much ado departeth renting him. 40 And I desired thy disciples to cast him out, and they 
 could not. 41 And Jesus answering said, O faithless and perverse generation, how long shall 
 1 be with vou and suffer you ? bring hither thy son. 42 And when he came to him the devil 
 dashed and tore him. And Jesus rebulied the unclean spirit, and healed the lad : and render- 
 ed him to his father. 43 And all were astonished at the might of God : and all marvelhng at 
 all things that he did, he said to his disciples, 44 Lay you in your hearts these words, for it 
 shall come to pass that the Son of Man shall be dehverecf into the hands of men. 45 But they 
 did not know this word, and it was covered before them, tliat they perceived it not. And they 
 were 'ih-aid to ask him of this word. 46 And there entered a cogitation into them, which of 
 tliem_ should be greater. 47 But Jesus seeing the cogitations of their heart, took a child, and 
 set hmi by him. 48 And said to them, Whosoever receiveth this child in my name, receiveth 
 me : and whosoever receiveth me, receiveth him that sent me. For he that is the lesser 
 among you all, he is the greater. 49 And John answering said. Master, we saw a certain man 
 castmg out devils in thy name, and we prohibited him, because he followethnot with us. 50 And 
 Jesus said to him. Prohibit not, for he that is not aeainst you, is for you. 51 And it came to 
 pass, whilst the days of his assumption were aecomplishmg, and he fi.xed his face to go into 
 Jerusalem. 52 And he sent messengers before his face : and going they entered into a city 
 of the bamantans to prepare tor him. 53 And tliey received him not, because his face was 
 to go to Jerusalem. 54 And when his Disciples James and John had seen it, they said. Lord 
 wiit thou we say that tire come down from heaven and consume them ? 55 And tumin<T, he 
 rebuked them, saymg. You know not of what spirit you are. 56 The Son of Man came not 
 
 Annotations. 
 
 ver. 27. T,ll they see. To the Apostles, that 
 had to preach the kingdom of God, and to suf- 
 fer 80 much misery for the same in this world, 
 he will show his glory, and give them a taste 
 of his own joyful state and of his Saints in 
 heaven, calling thither P/Ioses and Elias, that 
 the Law and Prophets might be witnesses of the 
 eame. See the Annot. upon S. Matt. c. 17. 2. 
 
 ver. 41. falMcss. Incredulity hindereth 
 the effect of exorcisms, and other miraculous 
 power given to the Church 
 
 Chapter 9. 
 
 ver. 53. Face to go to Jenuialem. The Sama- 
 ritans were Schismatics from the Jews, and 
 had a Schismatical temple in mount Garizim, 
 of purpose to draw men thither from God's 
 temple in Jerusalem, where only was the true, 
 and as it were, the Catholic service and sacri- 
 fice unto God. Therefore they did not gladly 
 receive our Saviour, because they perceived 
 he was going to Jerusalem. 
 
 ver. 55. He rebuked them. Not justice nor 
 ail rigorous punishment of sinners is here for- 
 
S LUKE. 109 
 
 to destroy souls, but to save. And they went into another towTi. 57 And it came to pass as 
 they walked in the way, a certain man said to him, 1 will follow thee whithersoever thou 
 goest. 5S Jesus said lo him, The foxes have holes, and the fowls of the air nests; but the 
 8on of Man hath not where to repose his head. 59 But he said to another, Follow me. And 
 he said, Lord, permit me tirst to go, and to bury my father. 60 And Jesus said to him, Let 
 the dead bury their dead : but go thou, set forth the kingdom of God. 61 And another said, 
 I will lollovv thee Lord, but permit me first to take my leave of them that are at home. 63 Jesus 
 said to him. No man putimg his hand to the plough, and looking back is apt lor the hmgdom 
 ot God. 
 
 CHAPTER X. 
 He sendetk yet seventy-two more to preach to the Jews, vnth power aha of miracles, 13 crying wo to 
 the cities impenitent. 17 At their return he signijielh the great power he gave them, but yet teachelh 
 them not to be proud thereof, 21 and praiseth^God for his grace, 23 his Church also for her happy 
 state. 25 To one of the Scribes he showelh, thai the ioveof God and of his neighbour will bring himlo 
 life everlasting, 29 teaching him by the parable of the Samaritan, to take every one for his neigh- 
 hour that ncedelh h'ls charitq. 38 To Martha he s'houx-th that Mary's contemplative lije is the letter. 
 1 And atter this our Lord designed also other seventy-two : and he sent them two and two 
 before his face into every city and place whither himself would come. 2 And he said to them, 
 The harvest truly is much : but the workmen tew Desire therelbre the lord of the harvest, 
 tiiat he send workmen into his harvest. 3' Go : behold 1 send you as lambs amono; wolves. 
 4 Carry not purse, nor scrip, nor shoes : and salute nobody by the way. 5 Into whatsoever 
 house vou enter, first say, Peace to this house. 6 And it the Son of peace be there, your 
 peace siiall rest upon him : but ii' not, it shall return to you. 7 And in the same house tarr) 
 you, eating and drinking such things as they have. For the workman is worthy of his hire, 
 ilemove not from house to house. H And into what city soever you enter, and they receive 
 you. eat such things as are set before you : 9 And cure the sick that are in it, and say to them. 
 The kingdom of "God is come niah upon you. 10 And into whatsoever city you enter, and 
 they receive you not, going forth fnto the streets thereof, say, 11 The dust alfo of your city 
 that cleaveth to us, we do wipe off' against you, yet this know ye that the kingdom ot (iod is at 
 hand. 12 I say to you, it shall be more tolerable ibr Sodom in that da)', than for that cit}'. 
 13 Wo to thee Chorazin, wo to the Bethsaida : for if in Tyre and Sidon had been wrought the 
 miracles that have been wrought in you, they had done penance sitting in sackcloth and asiies 
 long ago. 1-1 But it shall be more tolerable for Tyre and Sidon in the judgment, than for you. 
 15 And thou Caphaniaum that art exalted into heaven : thou shalt be thrust down even unto 
 liell. 16 He that heareth you, heareth me : and he that despiseth you, des]>iseth me. And 
 he that despiselh me, despiseth him that sent me. 17 And the Seventy-two returned with joy, 
 saying. Lord, the Devils also are subject to us in thy name. 18 And he said to them, I saw 
 iSatan as a lightning fall from heaven. 19 Behold, I have given you power to tread upon Ser- 
 pents, and Scorpions, and upon all the power of the enemy, and nothing shall hurt you. 20 
 But yet rejoice not in this, that the spirits are subject unto you : but rejoice in this, that your 
 names are written in heaven. 21 In that very hour he rejoiced in spirit, and said, I confess to 
 thee, O Fatlier, Lord of heaven and earth, iiecause thou hast hid these things from the wise 
 and prudent, and hast revealed them to little ones. Yea Father, lor so hath it well pleased 
 
 Annotations. Chapter 9. 
 bidden, nor Elias' fact reprehended, nor the i ver. 62. No man Inoketh back. It is a danger- 
 Church or Christian Princes blamed for putting I ous temptation for a man that hath lost or left 
 lieretics to death : but that none of these j his goods for Christ, to look much back at 
 should be done for desire of our particu- them, and to remember with dehght the plea- 
 lar revenge, or without discretion, and re- ' sures and eases of this world, for it breedeth 
 
 gard of their amendment, and example to 
 others. Therefore Peter used his power 
 upon Ananias and Saphira, when he struck 
 them both down to death ibr defrauding the 
 Church. 
 
 in him discontentment of the troubles and 
 crosses that are incident to the state of such 
 as fully follow Christ. In which case a man 
 should ever look forward toward heaven, and 
 never backward to the world. 
 
 Annotations Chapter 10. 
 ver 13. In sackcloth and ashes. True penance | did not afterward endow fishers and vulgar 
 not only to lead a new life, but to punish the men, nor any other, witli the gifts of wisdom 
 body by such things as here be recorded, for i and tongues, without their industry, stuHy, and 
 
 the ill life past 
 
 ver. 16. He that heareth. It is all one to de- 
 spise Christ, and to despise his Priests and 
 Ministers in the Catholic Church : to refuse 
 his doctrine, and theirs. 
 
 ver. 21. To little ones. By this place every 
 
 vulgar' artificer may not presume that God 
 
 hath revealed all truth to him, and therefore 
 
 refuse to be taught of the learned : for Christ 
 
 10 
 
 teaching: though at the beginning of great 
 providence he did it, that it might be clear to 
 the world, that all nations were converted to 
 him, not by persuasion of cunning Orators or 
 subtle Disnuters, but by the plain force of hie 
 grace ana truth, which Augustine countetb 
 greater than all other miracles. Further, we 
 are taught by this place, that the poor humble 
 obedient children of the Church know by their 
 
no 
 
 S. LUKE. 
 
 thee. 22 All things are delivered to me of my F;ither, and no man knoweth who the Son is, 
 but tlie Father : and wlio tlie Father is, hut the Son, and to whom the Son wiil reveal. 23 And 
 turning lo his Disciples, he said, Blessed are the eyes that see the things that you see. 24 
 For I say to you, that many Prophets and Kings desired to see the things that you see, and 
 saw them not: and to hear the liiinfrs that you hear, and heard them not. 25 And beiiold, a 
 certain Lawyer stood up, templing him and saying, Ma.ster, by doing of what tiling shall I pos- 
 sess lite everlasting? 2C) But he said to him. In the Law what is written ? how readest thou? 
 27 lie answering, said, Tlwu flialt luve the Lord thy God with thy vhole heart, and with thy it-hole 
 soul, and with all thy utreiiglh, mid with all thy mind: and thy neighbour as thyself. 28 And he said 
 to him, Thou hast answered right, this do, and thou shalt live. 29 Bui'he desirous to justify 
 himself, said to Jesus, And who is my neighbour? 30 And Jksus taking it, said, A certain 
 man went down from Jerusalem into Jericho, and fell among thieves, who also spoiled him, 
 and giving him wounds, went away leaving him half dead. 31 And it chanced that a certain 
 Priest went down the same way : and seeing him, passed by. 32 In like manner also a Levite, 
 when he was near the place, and saw him, passed by. 33 But a certain Samaritan going his 
 journey, came near him: an.d seeing him, was moved with mercy. 34 And going unto him, 
 bounl his wounds, pouring ii; oil and wine : and seiting him upon his own beast, brought him 
 into an Inn, and took care of him. 35 And the next day he took forth two pence, and gave to 
 the host, and said. Have care of him : and whatsoever thou shalt supererogate, I at my return 
 will repay thee. 30 Which of these three in thy opinion was neighbour to him that fell among 
 thieves? 37 But he said, he that did mercy unto him. And Jksus said to him, Go, and do 
 thou in like manner. 38 And it came to pass as they went, and he entered into a certain town: 
 and a certain woman named ?rlartha, received him into her house. 39 And she had a sister 
 called Mary, w-ho sitting also at our Lord's feet, heard his word. 40 But .Martha was busy 
 about much service, who stood and said. Lord, hast thou no care that my sister hath left me 
 alone to serve ? speak to her therefore, that she help me. 41 And our Lord answering, said 
 to her, Martha, Martha, thou art careful, and art troubled about very many things. 42 But one 
 ihing is necessary. Mary hath chosen the best part, which shall not be taken away from her 
 
 Annotatio.n's. 
 faith the high mysteries of Christ's Divinity, 
 and his presence in the B. Sacrament, and 
 such like; rather then Alius, (Calvin, and 
 other like proud Scribes and Pharisees. 
 
 ver. 23. This do. Not by taith only, but by 
 keeping God's commandments, we obtain lite 
 everlasting: not only by believirij^, but by 
 doing. The heretics say, that it is impossible 
 to keep this commandment of loving God with 
 all our heart. But the Scriptures give us ex- 
 ample of divers that have kept and fulfilled it, 
 as far as is requisite in this hfe. 3 Reg. 14. 8. 
 2 Par. 15. 15. Ps. 118. 10. Eccles. 47. 9. 10. 4 
 Reg.20.3.5. Luke 1.5. And if it were impos- 
 sible to keep it, and yet by Christ proposed for 
 the mean to obtain life everlasting, he had mock- 
 ed this Lawver,_and others, and not taiiaht tluun. 
 
 ver. 30. Hilf dead. Here is siicnified man 
 woimded very sore in his understanding and 
 free will, ana all other powers of soul and 
 body, by the sin of Adam: but yet, that neither 
 understanding, nor free will, nor the rest, were 
 extinguished in man, or taken away. The 
 Priest and Levile, signify the Law of Moses : 
 this Samaritan, is Christ the Priest of ihe New 
 Testament : the Oil and Wine, his Sacraments; 
 the Host, the Priests his ministers. Whereby 
 is signified, that the Law could not recover 
 the spiritual life of mankind from the death of 
 Bin, that is, justify man : but Christ only, who 
 by his passion and the grace and virtue there- 
 of, ministered in and by his Sacraments, justi- 
 fieth and increaseth the justice of man, healing 
 and abling free will to do all good works. 
 
 ver. 35. Supererogate. Augustine sailh, that 
 the Apostle, 1 Cor. 9, according to this place 
 did supererogate, that is, did more than he 
 needea, or was hound to do, when he might 
 have required all duties for preaching the Gos- 
 
 ClIAPTER 10. 
 pel, but would not. Lih. de op. Monach. c. 5 
 whereof it cometli, that the works which we 
 do more than precept, be called works ofSu 
 pererogation : and whereby it is also evident 
 against the Protestants, that there be such 
 works. Optatus, lib. 6. ami. Parmen. how apcly 
 he applyeth this parable lo Paul's counsel of vir- 
 ginity, 1 Cor. 7, as to a work of supererogation 
 
 ver. 42. Mary Ihe best part. Two notable ex- 
 amples, one ot the lite active, in Martha : the 
 other of the life Contemplative, in Mary : 
 representing unto us, that in holy Church there 
 should be always some to serve God in both 
 these several sorts. The' life Contemplative 
 is here preferred before t!ie Active, the Reli- 
 gious of both sexes are of that more excellent 
 state, and therefore our Protestants have 
 wholly abandoned them out of their Common- 
 wealtli, which the true Church never wanted. 
 But to say truth, they have neither Martha nor 
 Mary, our Lord give them grace to see their 
 misery. If ours were not answerable to their 
 profession, or were degenerated, why have 
 they no new ones? If our Churcli's Votaries 
 vowed unlawful things, Chastity, Poverty, 
 Obedience, Pilgiimage : what other Votaries 
 or lawful vows have they ? For to ofTer volun- 
 tarily by vow, besides tlie keeping of God's 
 commandinents, whereunto we are bound by 
 precept and promise in our Baptism, our souls, 
 bodies, goods, or any other acccprable thing 
 to God, IS an act of sovereign worship belong- 
 ing to God only: and there \vas never true re- 
 ligion, wdthout such vows and votaries. If 
 th^ere be none in their whole Church that pro- 
 fess contemplation, or that vow any thing at 
 all to God voluntarily, neither in their bodies 
 nor in their goods : God and the world know 
 they have no Church nor Religion at all- 
 
S. LUKE. Ill 
 
 CHAPTER XI. 
 Heteacheth the form of prayer, 5 and exhortetk to pray instanily, II assuring that so God mil give us 
 ^ood things. 14 'I he Jnvs blaspheming his casting out of Devils, and asking for a iiuracle Jroirt 
 heaven, 17 he defviidUh his doin^, 22 foretell iug also the Devil's expulsion In/ hiju out of the 
 world, that is, vocation of the Gentiles, 24 and his re-entry into Uwir nation, 27 with ihtir re- 
 probation though he be of their Jiesh, 29 and also their final most worthy damnation. 37 Again, 
 to the Pharisees and Scribes he crieth wo, as authors of the said reprobation mnu at hand. 
 1 And it came to pass, when he W!is in a certain placo, praying, as he ceased, one of his 
 Disciples said to him, Lord teach us to pray, as John also tau';lit his disciples. 2 And he said 
 to them, When you pray, say, Father, sanctifed be thy Name. Thy kingdom come. 3 Our daily 
 bread give us this day. 4 And forgive us our sins, for because ourselves also do forgive every one 
 that is in debt to us. And lead us not into temptation. 5 And he said to thein, Whicn of you shall 
 have a friend, and shall go to him at midnight, and shall say to him, friend, lend me three loaves, 
 6 Because a friend of mine hfas come out of his v.'ay to me, and I have not what to set beibre 
 him : 7 And he from within answering, saith, Trouble me not, now the door is shut, and my 
 children are v/ith me in bed: I cannot rise and give thee. 8 And if he sl:all persevere knock- 
 ing, I say to you, although he will not rise and give him because he is his ifiend, yet lor his 
 importunity he will rise, and give him as many as he needeth. 9 And I Say to you. Ask, and 
 it shall be given you : seek, and you shall find : knock, and it shall be opeqed to you. 10 For 
 every one that asketh, receiveth: and he that seeketh, findeth : and to h.im that knocii.eth, it 
 shall be opened. 11 And which of you if he ask his father bread, will he give him a stone ? 
 or a fish, will he for fish give him a serpent ? 12 Or if he awk an egg, will' he reach him a 
 scorpion ? 13 If you tliea bein.g naught, know how to give good gifis to your childien, how 
 much more will yourFatiier from heaven give the good spirit to ihem that ask him ? 14 And 
 he was casting out a devil, and that v/as dumb. And v/hen he had cast out the devil, the dumb 
 spake : and the multitudes marvelled. 15 And certain of them said, In Beelzebub the prince 
 of devils he casteth out devils. 16 And other tempring, asked of him a sign from heaven. 17 
 But he seeing their cogitations, said to them. Every kingdom divided against itself, shrdl be 
 made desolate, and house upon house, shrdl fall. 13 And if .Satan also be divided against him- 
 self, how shall his kingdom stand? because you say that in Beelzebub I do cast out devils. 19 
 And if I in Beelzebub cast out devils: your ciiildren, in wliom do they CuSt out? therefore 
 they shall be your judges. 20 But if I in the finger of God do cast out devils : surely the king- 
 dom of God IS come upon you. 21 When the strong armed keepeth his court: those things 
 are in peace that he possesseth. 22 But if a stronger th;m he, come upon him and overcome 
 him : he will take away his whole armour v/herein he trusted, and will distribute his spoils. 
 23 He that is not with me, is atrainst me : and he aiat gathereth not with mc, scattereih. 24 
 When the unclean spirit shill depart out of a man, he v/andereth through places without water, 
 seeking rest. And not finding, he saitb, 1 will return into my house whence 1 departed. 25 
 And when he is come, he findeth it swept with a besom, and trimmed. 25 Then he goeth and 
 taketh seven other spirits worse than himself, and entering in they dwell there. And the last 
 of that man be made worse then the first. 27 And it came to pasS: when he said these tilings, 
 a certain woman lifting up her voice out of the multitude said l^) him. Blessed isthe w;;inbtin>t 
 bare thee, and the paps that thou didst suck. 23 But he said. Yea rather, blessed are they that 
 h'^ar the word of God, and keep it. 29 And the mul itudcs runnhtg together, he began to say, 
 This generation is a wicked generation : it asketh a sign, and a siim shrdl not be given it but 
 the sign of .Tonas tlie Prophet. 30 For as Jonas vvas a sign to the Ninevites: so rhall the San 
 of Man also be to this generation. 31 The Queen of the South shall rise in judgment with the 
 men of this generation, and shall condemn them : because she came from the ends ot the earih 
 to hear the wisdom of Solomon, and behold, more than Solomon here. 32 The men of Ni- 
 nive shall rise in the judgment with this generation, and shall condemn it, because they did 
 penance at the preaching of Jonas, and behold, more than Jonas here. S3 No man lighteili a 
 candle, and putlcth it in secret, neither under a bushel : but upon a candlestick, that_ they that 
 go in may see the light. 34 The candle of thy body, is thine eye. If thine eye be simple, thy 
 whole body shall bo lightsome : but if it be naught, thy body,aU,o shall be darltsonie. 35_See 
 therefore that the light which is in thee, b'e not darkness. 35 If then thy whole body bo light- 
 some, having no part of d:irkness: it shall be lightsome wholly, and asa bricht candle it shall 
 lighten thee. 37 And when he was speaking, a certain Pharisee desired him that he would 
 
 x\nn'otat!on3. Chapter 11. 
 ver. 27. Blessed it the xumrib. Let us also, his Resurrection, after he had been according 
 saith Bede, lift up our voice with the Catholic to his body, in the grave, according to his soul. 
 
 Church, of which this woman was a figure : 
 let us lift up our hearts among the people, and 
 say to our Saviour, Blessed be the womb that 
 bare thee, and thp paps which thou didst 
 suck, for blessed indeed is the mother which 
 bare the King that ruleth heaven and earth for 
 ever, 
 ver. 29. The sign of Jonas. Of all miracles, 
 
 Hell three days, was the greatest, and most 
 convinceth the incredulous J.-^.ws: and therefore 
 a greater or more evident than that, he saith he 
 will not give them. 
 
 ver. 32. Did penance, /jurrvn^iauv. Mark that 
 the great penance of the Ninevites, Jonas 3, id 
 here expressed by this Greek word. Annct. 
 Matt. 3 2. 
 
113 
 
 S. LUKE. 
 
 dine with him, and he going in sat down to eat. 38 And the Pharisee began to think within 
 himself, and to say, Why he was not washed before dinner. 39 And our Lord said to him. 
 Now, you Pharisees do make clean that on the outside of the cup and of the platter: but that of 
 yours wliich is within, is lull of raijine and iniquity. 40 Fools, did not he that made that on liie 
 outside, make tiiat also that is on tlie inside ? 41 But yet that reniaineth, give alms, and behold 
 all things are clean unto you. 12 But wo to you Pharisees, because you tithe mint and rue, 
 and every herb: and pass over judgment and the charity of God, but these things you ought to 
 have done, and not to omit those. 43 Wo to vou Pharisees, because you love the first chairs 
 in the synagogues, and salutations in the market place. 44 Wo to yon, because you are as 
 monuments that appear not, and men walking over, are not aware. 45 And one of the Lawyers 
 answerin;;, saith to him, Master, in saying these things, thou speakest to our reproach also. 
 46 But he said. Wo to you Lawyers also: because you load men with burdens which they can- 
 not bear, and yourselves toucii not the packs with one of your fingers. 47 Wo to you that 
 build the monuments of the Prophets : and your fathers did kill them. 48 Surely you do tes- 
 tify that you consent to the works of your fathers: because they indeed did kill tliem, and you 
 build their sepulchres. 49 For this cause the wisdom also of God said, I will send to them 
 Prophets and Apostles, and of them they will kill and persecute. 50 That the blood of all the 
 Prophets thai was shed from the making of the world, m:iy be recjuired of this generation, 51 
 From the blood of Abel unto the blood of Zachary that was slain between the altar and the 
 temple. Yea I say to you, it shall be required of this generation. 52 Wo to you Lawyers, be- 
 cause you have taken away the key of knowledge : yourselves have not entered, and those that 
 did enter you have prohibited. 53 And when he said these things to them, the Pharisees and 
 the Lawyers began vehemently to urge him, and to stop his mouth about many things, 54 
 Lying in wait for him, and seeking to catch something of his mouth, that they might 
 accuse liim. 
 
 CHAPTER XIL 
 He prejKireth his Disciples agaimtt persecutions to come upon them at their publisldng of his doctrine. 
 13 With (lividiiifr the brcthreii's inh'-rilance he will not meddle, but exhortcth them against avarice, 
 22 and his Disciples by this occasion against solicitude so much as of necessaries, 32 yet counselling 
 them to give all in alms, 35 and to he ready at a li nock : 41 namely admonishing Peter arid other 
 Prelates to see to their charge : ^9 and all, not to look but for persecution. 54 The Jews he repre- 
 hendfth for that they will not see this lifne of grace, 58 whereas it is so horrible to die without 
 reconciliation. 
 
 1 And when great multitudes stood about him, so that they trod one another, he began to say 
 to his Disciples, Take good heed of the leaven of the Pharisees, which is hypocrisy. 2 For 
 nothing is hid, that shall not be revealed : nor secret, that shall not be known. 3 For the 
 things that you have said in darkness, shall be said in the light : and that which you have 
 spoken into the ear in the chambers, shall be preached in the house-tops. 4 And I say to you 
 my friends, be not afraid of them that kill the body, and after this have no more to do. 5 But I 
 will show you whom ye shall fear : fear him who after he hath killed, hath power to cast into 
 hell, yea I say to you, tear him. 6 Are not five sparrows sold for two farthings : and one of 
 them is not forgotten before God? 8 Yea the hairs also of your head are all numbered. 
 Fear not therefore : you are more worth than many sparrows. 8 And T say to you, Everv one 
 tjiat confesseth me before men, the Son of Man also will confess him before the Angels of 
 
 Annotations. 
 ver. 41. Give alms. The great force of alms 
 is here and in divers places of holy writ signi- 
 fied. In one place, they extinguish sin: in ano- 
 ther, they redeem sins : in another, they de- 
 liver from death: in anotlier, to them given or 
 omitted, our judgment to heaven or hell is at- 
 tributed : and here they make clean and satis- 
 fy for the Jews former oflences, for, as Angus- 
 tine saith c. 7. iMichiridy, alms deeds profit 
 not a man that hath a will to continue in his sins, 
 but they are to be done for a propitiation 
 to God of former ofiences. Now how well the 
 Protestants like this doctrine so evidently set 
 forth in Scripture, let the indifierent judge. 
 
 Annotations. 
 
 ver. 5. Fear him. The fear of hell also is pro- 
 fitable : contrary to the Protestants, tearhing 
 security of salvation, and that fear of hell ma- 
 keth men hypocrites. 
 
 ver. 8. Every one that confesseth. A Catholic 
 man is bound to confess his faith, bein^ called 
 to account or examined by .lew, Heatnen, or 
 
 Chapter 11. 
 and how well it agreeth with their only faith. 
 
 ver. 46. Wo to you iMwyers. These were 
 Doctors of Moses' Law, otherwise called 
 Scribes. Sliall we therefore cry out against 
 all Lawyers now, or ought the name of 
 Lawyer be oilious with us, because of these 
 naughty Lawyers among the .lews? much less 
 ought the name of Priests to be odious, as He- 
 retics would have it, because of the Jews' 
 Priests that were so busy against our Saviour. 
 
 ver. 47. Build the monuments. Not the build- 
 ing of the Propliets' monuments is condemned, 
 but their imitation of theirfathers thatslewthc 
 Prophets. Ambrose. 
 
 Chapter 12. 
 
 Heretics, concerning the same. Neither is it 
 enough to keep Christ in his lu';irt, but he must 
 also acknowledge him in his words and deeds. 
 And to deny Christ, or any article of the 
 Catholic faith, for shame or fear of any world- 
 ly creature, hath no less punishment than to be 
 denied, refused, and forsaken by Christ at the 
 
S. LUKE. 
 
 113 
 
 God. 9 But he that denieth me before men, shall be denied before the Angels of God. 
 10 And every one that speaketh a word agamst the Son of Man, it shall be forgiven him : but 
 he that shall blaspheme against the Holy Ghost, to him it shall not be forgiven. 11 And when 
 they shall bring you into the Synagogues and to magistrates and potentates, be not careful in 
 what nuimier, and what you shall answer, or whai you shall say. 12 For the Holy Ghost 
 shall teach you in the very hour what you must say. 13 And one of the muhitude said to him. 
 Master, speak to my brother that he divide the inheritance with me. 14 But he said to him, 
 Man, who hath appointed me judge or divider over you ? 15 And he said to them, See and 
 bevyare of all avarice : tor not in any man's abundance doth his life consist, of tljyse things 
 which he possesseth. 16 And he spake a similitude to them, saying, A certain rich man's 
 field yielded plenty of fruits. 17 And bethought within himself, saying. What shall I do, 
 because I have not whither to gather my fruits ? 18 And he said. This will I do, I will destroy 
 my barns, and will make greater : and thither will I gather all things that are grown to me and 
 my goods, VJ And I will say to my soul. Sou!, thou hast much goods laid up for many years, 
 take diy rest, eat, drink, make good cheer. 20 But, God said to him. Thou loo], this night they 
 require thy soul of ihee : and the things that thou hast provided, whose shall they be ? 21 So 
 is he that layeth up treasure to himself, and is not rich to Godward. 22 And he said to his Dis- 
 ciples, Therefore 1 say to you. Be not careful for your life, what you shall eat : nor for your 
 body what you shall do on. 23 The life is more than the meat, and the body is more than the 
 raiment. 24 Consider the ravens, for they sow not, neither do they reap, which neither have 
 storehouse nor barn, and God feedeth them. How inuch mort?are you of greater price than 
 they? 25 And which of you by caring can add to his stature one cubit ? 26 If then you be 
 not able to do so much as the least thing, for the rest why are you careful ? 27 Consider the 
 lilies how they grow : they labour not neither do they spin. But I say to you. Neither Solomon 
 in all his glory was arrayed as one of tliese. 28 And if the grass that to-dny is in the field, 
 and to-morrow is cast into the oven, God so clotheih : how much more you, O ye of little faith ! 
 29 And you, do not seek what you shall eat, or what you shall drinli. : and be not lifted up on 
 high. 30 For all these things the nations of the_ world do seek, but your father knoweth that 
 you have need of these things. 31 But seek first the kingdom of God, and all these things 
 shall be given you besides. 32 Fear not little flock, for it hath pleased your father to give you 
 a kingdom. 33 Sell the things that you possess, and give alms. Make to you purses that wear 
 not, treasure that wasteth not, in heaven : whither the thief approacheth not, neither doth the 
 moth corrupt. 34 For where your treasure is, there will your heart be also. 35 Let your 
 loins be girded, and candles burning in your hands, 35 And you like to men expecting their 
 
 Annotations. 
 hour of his death before all his Angels : which 
 is another manner of presence ana Consistory, 
 than any Court or Sessions that men can be 
 called to for their faidi in this world. 
 
 ver. 11. Be not careful. That the poor un- 
 learned Catholic should not be discouraged, or 
 make his excuse that he is a simple man, not 
 able to answer cunning Heretics, nor to give a 
 reason of his belief, and thejrefore must sufler 
 or say any thing rather than come before them : 
 our Master giveth them comfort, promising 
 that the Holy Ghost shall ever put into their 
 hearts at the time of their appearance, that 
 which shall be sufficient for the purpose, not 
 that every one which is converted before the 
 Adversaries of faith, should always be endued 
 with extraordinary knowledge to dispute and 
 confute as the Apostles and others in the pri- 
 mitive Church were : but that God will ever 
 give to the simple that trusteth in him, suffi- 
 cient courage and words to confess his belief! 
 For such an one called before the Commission- 
 ers, saith enough and defendeth himself suffi- 
 ciently, when he answereth that he is a Catho- 
 lic man, and that he will live and die in that 
 faith which the Catholic Church throughout all 
 Christian countries hath and doth teach, and 
 that this Church can give them a reason of all 
 the things which they demand of him, &c. 
 
 ver. 14. Will) halli appointed. Christ refused 
 to meddle in this temporal matter, partly be- 
 cause the demand proceeded of covctousness 
 and ill intention, partly to give an example to 
 10* 
 
 Chapter 12. 
 Clergymen, that they should not be withdrawn 
 by secular affairs and controversies from their 
 principal function of praying, preaching and 
 spiritual regiment : but not wholly to forbid 
 them all actions pertaining to worldly business, 
 specially where and when the honour of God, 
 the increase of religion, the peace of the peo- 
 ple, and the spiritual benefit of the parties do 
 require. In which cases Augustine, as Fossi- 
 donius writeth, was occupied often whole days 
 in ending worldly controversies, and so he 
 writeth of himself also, not doubting but to 
 have reward therefor in heaven. 
 
 ver. 21. Rich to Goduanl. He is rich toward 
 God, that by his goods bestowed upon the poor, 
 hath store of merits, and many almsmen's 
 prayers procuring mercy for him at the day of 
 his death and judgment, which is here there- 
 fore called treasure laid up in heaven, where 
 the barns be large enough. The necessity of 
 which alms is by Christ himself here showed 
 to be so great, and so acceptable to God, that 
 rather then they should lack the fruit thereof 
 they should sell all they have and give to the 
 poor. 
 
 ver. 34. Where your treasure is. If the rich 
 man withdrawnby his worldly treasure, cannot 
 set his heart upon heaven, let him send his 
 money thither before him, by giving it in alms 
 upon such as will pray for him, and his heart 
 will follow his purse thither 
 
 ver. 35. Loins be ^irderl. To gird our loins, 
 is to keep chastity and contuiency. Greg. ho. 11 
 
114 
 
 S. LUKE. 
 
 lord, when he shall retum from the marriage : that when he doth come and knock, forthwith 
 they may open unto him. 37 Blessed are those servants, whom when the Lord comelh, lie 
 shall find watching. Amen, I say to you, that he will gird himself, and make them sit down, and 
 passing will minister unlo tliem. 33 Aiid if he come in the second watch, and it' in the third 
 watch he come, and so find, blessed are those servants. 3'J And this know ye, that ifth'? 
 householder did know what hour the thief would come, he would watch verily, and would not 
 suffer his house to be broken up. 40 Be you also ready : for at what hour you tliink not, the 
 Son of Man will come. 41 And Peter .said to him. Lord, dost tiiou si)eak tliis parable to us, or 
 likewise to all? 42 And tlie Lord said, Whothinkest thou is a fiithlul steward and wise, whom 
 the Lord appointeth over his fimily, to give them in season their measure of wheat '? 43 Bless- 
 ed is that servant whom when the Lord cometh, he shall find so doing. 44 Verily I say ;o 
 you, that over all tilings which he possesseth, he shall appoint him. 45 But if that servant say 
 in his heart, My lord is long a coming : and shall begin to strike the servants and handmaids, 
 and eat and drink, and be drunk: 46 The Lord of that servant shall come in a day tliat he 
 hopeth not, and at an hour that he knoweth not, and shall divide him, and shall appoint his 
 portion wi'h the infidels. 47 And thai servant that knew the will of his Lord, and" prc[iared 
 not himself, and did not according to his will : shall be beaten with many stripes. 48 But he 
 that knew not, and did things worthy oi stripes : shall be beaten with few. And everyone 
 to whoni much was given, much shall be required of him : and to whom they committed much, 
 more will they demand of him. 49 I came to cast fire on the earth : and what will I, but that 
 it be kindled ? 50 But I hi. ve t6 be baptized with a baptism : and how I am stnutened until 
 it be despatched. 51 Think you that 1 came to give peace on the eartli ? No, 1 tell you, but 
 separation. 52 For there shall be from this lime, five in one house divided : three against 
 two, and two against three. 53 Three shall be divided, the lather against the son, and the son 
 against his father, the mother against (he daughter, and the daughter against the mother, the 
 mother-in-law against her daughter-in-law, and the daughti-r-in-law against her mother-in-law. 
 54 And he said also to the multitudes, when ye see a cloud rising Irom the West, by and by 
 you say, A shower cometh, and so it comelh to pass : 55 And when the South wind'blowing, 
 you say, That there will be heat : and it cometh to pass. 56 Hypocrites, the face of the heaven 
 arid ot the earth you have skill to discern : but this time how do you not discern. 57 And why 
 of yourselves also judge you not that which is just? 58 And when thou goest with thy 
 adversary to the Prince, in the way endeavour to be delivered from him: lest perhaps he 
 draw thee to the judge, and the judge deliver thee to the exactor, and the exactor cast thee 
 into prison. 59 Isay to thee, thou shalt not go out thence, until thou pay the very last mite. 
 
 CHAPTER XIIL 
 He pirealeneth the Jews Ui he. soon forsaken unless they do penance, 10 and nmfoundefh (hem for mn- 
 ligniriir him for his miraculous good doing on (he Sahhalhs 18 Iiu( his hintuhim, the Churrii, as con- 
 tempdhle as i( seemrth to them now in the heginning, shall spread over all (he world, "0 and convert 
 all, 23 and vhat a hear(sore it shall he (o (him at the last dai/, to see thejiisehtes excluded from, the 
 glory of this kingdom, and the Gentiles admitted in their place. 31 Foretelling that it is not Galilee 
 that hefeareth, hut that obstinate and reprobate Jerusalem mill 7ieeds murder him, us also his 7nessen- 
 gers before and after him. 
 
 1 And there were certain present at that very time telling him of the Galileans, whose blood 
 Pilate mingled with their (sacrifices. 2 And he answering said to them. Think you that these 
 Galileans were sinners more than all the Galileans that they sufi'ered such things ? 3 No, I 
 say to you : but unless you have penance, you shall all likewise perish. 4 As those eii'hteen 
 upon whom the tower fell in Siloe, and slew them : think you that they also were debtors 
 above all the men that dwell in Jerusalem ? 5 No, I say to you : but if you have not penance, you 
 shall all likewise perish. 6 And he said this similitude, A certain liian had a fis tree planted 
 in his vineyard, and he came seeking for fruit on it, and found not. 7 And he said to the dresser 
 of the vineyard, Lo, is it three years since I come seeking for fruit upon this fig tree : and I 
 find not. Cut it down therefore : whereto doth it also occupy the ground ? 8 But lie answer- 
 ing saith to him, Lord, let it alone this year also, until I dig about it, and diuig it. 9 And if 
 happily it yield fruit: but if not, hereafter thou shall cut it down. 10 And he was teaching 
 in their Synagogue on the Sabbaths. 11 And behold a woman that had a spirit of infirmity 
 eighteen years : and she was crooked neither could she look upward at all. 12 Whom when 
 
 Annotatio.xs. 
 ver. 2. These Cralileans. It is God's mercy 
 that he straight punisheth not all offenders, but 
 some few, for a warning to all : as that for 
 ^jchism he strikelh not all such as have for- 
 saken the Church and the lawful Priests, as he 
 did Core and his accomplices; that for spoil 
 of Churches he revengeth not all, as he did 
 Heliodorus : and all that vow and revoke their 
 gifts to God, as Ananias and Saphira. Some 
 few therefore for their just deserts, be so han- 
 dled for example, to provoke all others guilty 
 of the same crimes, to do penance. Which if 
 
 Chapter 13. 
 
 they do not in this life, they shall all assuredly 
 perish in the next world. Optatus lib. 1 cont. 
 Parem. sub jinem. 
 
 ver. 3. liave penance. Or as it is uttered in 
 other places, iicrnvoriTc, the which in the New 
 Testament signifieth perfect repentance. An- 
 notations, Matt. 3. 2. 11. 21. 
 
 ver. 5. A fig tree planted. The fig tree with 
 only leaves, and' no fruit, is the Jews' syna- 
 gogue, and every other peojile or person 
 which hath faith and fair words, and no ^ood 
 works. 
 
S. LUKE. 
 
 llfr 
 
 Jesus saw, he called her unto him, and said to her, Woman, thou art delivered from thy infir- 
 mity. ]3 And he imposc'd hands upon her, and t'orthvviih she was made straight and glori- 
 tied God. 14 And the Archsynagogue answering, because he had indignation that Jesus had 
 cured on the Sabbath, said to the multitude, Si.x days there are wherein you ought to work, in 
 them theret'ore come, and be cured : and not in the Sabbath day. 15 And our Lord answer- 
 ing to nim, said, Hypocrite, doih not every one of you upon the Sabbath loose his ox or his ass 
 from the manger, and leadeth them to water ? 16 But this daughter of Abraham whom Satan 
 hath bound, lo, these eighteen years, ought not she to be loosed from this bond on the Sabbath 
 day ? 17 And when he said these things, all his adversaries were ashamed : and all the peo- 
 ple rejoiced m all things that were gloriously done of him. 18 He said theretore, Where- 
 unto is the kingdom of God like, and whereunto shall I esteem it like ? ly It is like to a mus- 
 tard seed, which a man took and cast into his garden, and it grew : and became a great tree, 
 and the fowls of the air rested in the boughs thereof. 20 And again he said, Like to what 
 shall 1 esteem the kingdom of God? 21 It is like to leaven, which a woman took and hid in 
 three measures of meal, till the whole was leavened. 22 And he went by cities and towns 
 teaching, and making his journey unto Jerusalem. 23 And a certain man said to him, Lord, 
 be they few that are saved ? But he said to them, 24 Strive to enter by the narrow gate : 
 because many, I say to you, shall seek to enter, and shall not be nble. 25 But when the good 
 man of the house shall enter in, and shut the door, and you shall begin to stand without, and 
 knock at the door, saying, Lord open to us : and he answering shaU say to you, I know you 
 not whence you are : 2b Then you shall begin to say. We did eat before thee and drink, 
 and in our streets didst thou teach. 27 And he shall say to you, I know you not whence you 
 are, depart from me all ye workers of iniquity. 28 There shall be weeping and gnashing of 
 teeth : when you shall see Abraham and Isaac and Jacob, and all the Prophets in the kingdom 
 of God, and you to be thrust out. 29 And there shall come from the East and the West 
 and the North and the South : and shall sit down in the kingdom of God. 30 And behold, 
 they arc last that shall be first, and they be first that shall be last. 31 The same day there 
 came certain of the Pharisees, saying to him, Depart and get thee hence, because Herod will 
 kill thee. 32 And he said to them. Go, and tell that fox, Behold 1 cast out devils, and perfect 
 cures this day and to-morrow, and the third day I am consummate. 33 But yet I must walk 
 this day, and to-morrow and the day following, because it cannot be that a Prophet perish out 
 of Jerusalem. 34 Jerusalem, Jerusalem which killest the Prophets, and stonest them that 
 ar-e sent to thee, how often would I gather thy children as the bird doth her brood under her 
 wings, and thou wouldst not ? 35 Behold your house shall be left desert to you. And I say 
 to you, that you shall not see me till it come when you shall say, Blessed is he that cometh in 
 the name of our Lord. 
 
 Annotations. 
 
 ver. 16. Thh daughter. We may see that 
 many diseases which seem natural, do proceed 
 of the devil by God's permission, either for sin 
 or for probation : and both those kinds Christ 
 especially cured, for that no natural medicines 
 could cure them, and especially because he 
 came to dissolve the works of Satan both in 
 body and soul. 
 
 ver. 24. Strive to enter. Christians in their 
 lives must seek the strait way, but in reli- 
 gion the ancient common way. 
 
 ver. 24. By the narrow. Our Lord is not con- 
 trary to himself in that he answereth, the gate 
 to be strait, and few to be saved, whereas 
 elsewhere he said, that many should come 
 from the East and West, &c. and joy with 
 Abraham in the kingdom of heaven. Matt. 8. 
 11. For though they be few in respect of the 
 wicked of all sorts, yet they be many in them- 
 selves and in the society of Angels, the wheat 
 corns are scarce seen at the threshing, when 
 the)? are meddled with the chaff: but when 
 the ill are removed, the whole bam of heaven 
 
 Chapter. 13. 
 shall be filled. Atigust. Ser. 32. de verb. Do. 
 
 ver. 24. Shall seek. Many would be saved, 
 and look to be saved, but cannot, because they 
 will not take pain.'i to enter in at so strait a 
 passage, that is to say, to fast much, pray often, 
 do great penance for their sins, live in holy 
 Church's discipline, abstain from the pleasures 
 of this world, and sufi'er persecution and loss 
 of their goods and lives for Christ's sake. 
 
 ver. 26. Eat before thee. It is not enough to 
 feed with Christ in his sacraments, or to hear 
 his word in the Church to challenge heaven 
 thereby, unless we live in unity of the Catholic 
 Church. So Augustine applieth this against 
 the Donatists, that had the very same service 
 and sacraments which the Catholic Church 
 had, but yet severed themselves from other 
 Christian countries by Schism. 
 
 ver. 34. Thou wouldst. The Jews lost their 
 pre-eminence, by their own free will, and not 
 by God's causing : who ceased not to call and 
 cry upon them, and they would not hear. 
 Whereby free will is plaiidy proved. 
 
116 
 
 S. LUKE. 
 
 CHAPTER XIV. 
 
 By occasion of dining with a Pharisee, 2 after thut he hath asmii confounded them for mali^ninir him for 
 his miraculous -sood doinpr on the S(d)buth, 7 he teac/uih them humHi/i/, stein's (heir i,7nhili<m. 12 
 and in their vo'rhs to seek ret rihul ion not of men in this v orld, tut of God in the world to civie .- 16 
 foretelling also that the Jews for their worldly excuses shall not taste of the Supper, but the Gentiles in 
 their place. 25 Yea, that so far must nun be from all worldlincss, iluit they must earnestly bethink 
 them before they enter into his Church, and be ready to forego all: 34 specially, considering they 
 must he the salt of others also. . 
 
 1 And it carne to pass when Jesus entered into the house of a certain Prince of the Phari- 
 sees upon the yabbath to eat bread, and they watched him. 2 And behold there was a certain 
 man beiore hint that had tlie dropsy. 3 And .Iesus answering, spake to the Lawyers and Pha- 
 risees, savini,', Is it lawfid to cure on the Sabbath? 4 But they lieiii their peace, but betaking 
 him, healed him, and sent him away. 5 Arid answering them tie said, Wliich of you shall have 
 an ass or an ox fallen into a pit : and will not incontinent draw him out on the iSabbath day ? 
 6 And they could not answer him to these things. 7 And he spake to them also that were in- 
 vited a pir'able, marking how they chose the first seats at the table, saying to diem, 8 When 
 thou art invited to a maniage, sit not down in the first place, lest perhaps a more honourable 
 than thou be invited of him : 9 And he that bade thee and him, come and say to thee. Give 
 this man place : and then thou begin with shame to take the Ia.«t place, 10 But when thou art 
 bidden, go sit down in the lowest place : that when he that invited thee, cometh, he may sav 
 to thee, Friend, sit up higher: then shah thou have glory before them that sit at the table with 
 thee. 11 IBecause every one that exaltefh himself, shall be humbled : and he that humbleth 
 himself shall be exalted. 12 And he said to him also that had invited him. When thou makest 
 a dinner or a supper call not thy friends, nor thy brethren, nor kinsmen, nor thy neighbours that 
 are rich : lest perhaps they also invite thee asfain, and recompense be made to lhee. 12 But 
 when thou makest a feast, call the poor, feeble, lame, and blind. 14 And thou shalt be bless 
 ed, because lliey have not to recomi)ense thee : for recompense shall be made thee in the re- 
 surrection of the just. 15 When one of them that sat at the table wiih him had heard these 
 things, he said to him. Blessed is lie that shall eat bread in the kingdom of God. 16 But he 
 said^'to him, A certain man made a great supper, and called many. 17 And he sent his servant 
 at the hour of supper to say to the invited, That they should come, because now all things are 
 ready. 18 And they began all at once to make excuse. The fvrst said to him, I have bought 
 a farm, and I must tiecds go forth and see it, 1 pray thee hold me excused. 19 Acd aiiotEer 
 said, I have bought five yoke of oxen, and I go to procure them, I pray thee hold me excused. 
 20 And another said, I have married a wife, and therefore I cannot come. 21 And the servant 
 returning told these things to his lord. Then the master of the house being angry, said to his 
 servant, Go forth quickly into the streets and lanes of the city, and the poor and feeble and 
 blind and lame bring in hither. 22 And the servant said. Lord, it is done as thou didst com- 
 mand, and yet there is place. 23 And the lord said to the servant. Go forth into the ways and 
 liedges: and compel them to enier, that my house may be filled. 24 But I say to you, that 
 none of those men that were called, shall taste my supper. 25 And great multitudes went with 
 him: and t\irnin2, he said to them, 26 If any man come to me and hatcth not his father and 
 n)othcr, and wife and children, and brethren and sisters, yea and his own lite besides : he can- 
 not be my disciple. 27 And he that doth not bear his cross and come after me : cannot be my 
 disciple. 23 For which of you minding to build a tower, doth not first sit down and reckonthe 
 charges that are necessary, whether he have to finish it: 29 Lest after he hath laid the 
 foundation, and is not able to finish it, all that see it, begin to mock him, 30 Saying, That this 
 •man beean to build, and he could not finish it ? 31 Or what king about to go to make war against 
 jinotherkinir, doth not first sit down and think whether he be able with ten thousands to meet 
 him that with Iv/enty thousands cometh against him? 32 Otherwise whilst he is yet far oflj 
 sending a legacy he asketh those things that belong to peace. 33 So therefore every one of 
 you that doth not renounce all that he possesseth, cannot be my disciple. 34 Salt is good. 
 But if the salt lose his virtue, wherewith shall it be seasoned? 35 It is profitable neither for 
 
 Annotations. 
 
 ver. 14. Recompense shall he. Reward for 
 charitable deeds, :,nd that they may be done 
 for reward against our adversaries. 
 
 ver. 23. Compel them. The vehement per- 
 suasion that God uscth,both externally by force 
 of his word and miracles, and intenially by his 
 grace, to bring us unto him, is called compel- 
 ling : not that he forceth any to come to him 
 against their wills, but that he can alter and 
 mollify a hard heart, and make him wilting 
 diat before would not. Augustine also refcr- 
 r!^'h this compelling to the jienal laws which 
 Catholic Princes do justly use against Here- 
 tics and Schismatics, proving that they who are 
 
 Chapter 14. 
 
 by their former profession in Baptism subject 
 to the Catholic Church, and are departed from 
 the same after Sects, may and ought to be 
 compelled into the unity and society of the 
 universal Church again : and therefore in this 
 sense, by the two former parts of the parable, 
 the .Tews first, and secondly the Gentiles, that 
 never believed before in Christ, were invited 
 by fair sweet means oidv : but by the third, 
 siich are invited as the Church of God hath 
 power over, because they promised in Bap- 
 tism, and therefore are to be revoked not 
 only by gentle means, but by just punishment 
 also. 
 
S. LUKE. 117 
 
 the groimd, nor for the durigliill, but it shall be cast forth. He that hath cars to hear, let him 
 hear. 
 
 CHAPTER Xy. 
 
 By occasion of the Pharisees mnrmuring at him for receivivg pejiitent sinners, he showeth irhatjoy 
 shall lie in heaven for the conversion of 07ie sinner, 11 and for the younger son, which is the Gen- 
 tiles ■■ 'Zb the elder, to wit the Jews, in the meantime disdaining thereat, and refusing to come iti his 
 Church. 
 
 1 Aiid there approached Publicans and sinners unto him for to hear him. 2 And the Pharisees 
 and the iScribes niurniured saying, That this man receiveth sinners, and eatetli with them. 3 
 And he spake to them this parable, saying, 4 What man of you having a hundred sheep: 
 and if he hath lost one of them, doth he not leave the ninety-nine in the desert, and goeth atier 
 that which was lost until he find it ? 5 And when he hath found it, layeth it upon his shoul- 
 ders rejoicing : 6 And coming home calleth together his friends and neighbours, saying to 
 them. Rejoice with me, because 1 have found my sheep that was lost 111 say to you, that 
 even so there shall be joy in heaven upon one sinner that doth penance, than upon ninety-nine 
 just that need not penance. 8 Or what woman having ten groats : if she lose one groat, doih 
 she not light a candle, and sweep the house, and seek diligently, until she find ? 9 And when 
 she hath lound, calleth together her friends and neighbours, saying, Rejoice with me, because 
 I have found the groat which I had lost ? 10 So,l say to you, there shall be joy betore the 
 Angels of God upon one sinner that doth penance. 11 And he said, A certain man had two 
 sons : 12 And the younger of them said to iiis father. Father, give me the portion of sub- 
 stance that belongeth to me. And he divided imto them the substance. 13 And not many 
 days after the younger son gathering all his things together went from home into a far coun- 
 try : and there he wasted his substance, living riotously. 14 And after he had spent all, there 
 fell a sore famine in that country, and he began to be in need. 15 And he went, and cleaved 
 to one of the citizens of that country. And he sent him into his farm to feed swine. 16 And 
 he would fain have filled his belly of the husks that the swine did eat : and nobody ^ave unto him. 
 17 And returning to himself he said. How many of my father's hirelings have abimdance ot bread : 
 and I here perish for famine ? 18 I will arise, and will go to my father, and say to him. Father, I 
 have sinned against heaven and before thee : 19 I am not now worthy to be called thy son : make 
 me as one of thy hirelings. 20 And rising up he came to his father. And when lie was yet afar 
 oil', his father saw him, and was moved with mercy, and running to him fell upon his neck, and 
 kissed him. 21 And his son said to him. Father, I have sinned against heaven and before 
 thee, 1 am not now worthy to be called thy son. 22 And the father said to his servants. Quickly 
 bring forth the first stole, and do it on him, and put a ring upon his hand, and shoes upon his 
 feet : 23 And bring the fatted calf and kill it, and let us eat, and make merry. 24 Because 
 this my son was dead, and is revived : was lost, and is found. And they began to make merry. 
 25 But his elder son was in the field, and when he came and drew nigh tcD the house, he heard 
 music and dancing : 26 And he called one of his servants, and asked what these things should 
 be. 27 And he said to him. Thy brother is come, and thy father hath killed the fatted calf, 
 because he hath received him safe. 28 But he had indignation, and would not go in. His 
 father therefore goinjj forth began to desire him. 29 But he answering said to his fathir, Be- 
 hold, so many years do I serve thee, and I never transgressed thy commandment, and thou 
 didst never give me a kid to make merry with my friends : 30 But after that thy son, this that 
 hath devoured his substance with whores, is come, thou hast killed for him the fatted calf. 
 31 But he said to him. Son, thou art always with me, and all my things are thine. 32 But it 
 behooved us to make merry and be glad, because this thy brother was dead, and is revived, 
 was lost, and is found. 
 
 Annotations. Chapter 15. 
 ver. 7. Than upon ninety-nine just. Neither [ not hear our prayers ? And between Angels and 
 God, nor the Saints in heaven, nor men in earth \ the blessed souls of Saints there is no differ- 
 do for all that esteem more of penitent sinners, | ence in this case, the one being as highly e.\- 
 than they do of them that continue just and I alted as the other, and as near God, in whom, 
 godly ; though by the sudden motioii and pre- and by whom only they see and know our af- 
 sent affection of joy that man taketh and ex- \ fairs, as the other 
 
 presseth in such alteration and new fallen good, 
 it were here signified that the conversion of 
 every sinner is exceeding acceptable to God, 
 and giveth his Saints new cause of joy and 
 thatilisgiving to God in another kind tnan for 
 the continuance of the just. 
 
 ver. 10. Before the Aiigels. The Angels and 
 other celestial spirits in heaven, do rejoice at 
 every sinner's conversion; they know then and 
 
 ver. 23. The fatted calf. The feasting and 
 festivity, saith Augustine, lib. 2. qu. Evang. c. 
 33. torn. 4. are now celebrated throughout the 
 whole world, the Church being dilated and 
 spread : for, that calf in the body and blood of 
 our Lord, is both offered to the Father, and also 
 feedeth the whole house. And as the calf sig- 
 nifieththe B. Sacrament of the body and blood 
 of Christ, so the first stole may signifiyourinno- 
 
 have care of us, yea, our hearts and inward re- \ rencyrestoredinbaptism,andtheresr,othergra- 
 pentance be open to them : now then can they [ ces and gifts given us in the other Sacraments. 
 
lis 
 
 S. LUKE. 
 
 CHAPTER XVI. 
 
 He leacheth the rich to jrrocure heaven wUk their riches. 14 And heivg therefore dintled of t}te covetous 
 I'har'isee/i, who saw li^mpural riches ]/roniised in the letter oj the Law, he shorifih that now is ccmi the 
 preaching of the kingdom of God, howfieit the Law for all that in no iota shall he frustrate, lit Fore- 
 idling them ako, that the covctovs Jews shall be denied of Uieir Jathcr Ahratuim, when poor Lazarus, 
 th ptnilent Gentile, shall rest in his l.osoin. 
 
 1 And he said also to liis discii)li'>,'i'liere was a certain rich man that had a bailiff: and he was 
 ill reported oi unto him, as he that had wasted his goods. 2 And he called him, and said to 
 him, What hear I this ol ihee ? render account ol thy bailitlship : lor now thou canst no more 
 be bailili'. 3 And the bailiff saia v. ilhin himself, What shall I do, because my lord takeih away 
 irom n;e the bailitiisliip? dig I am not able, to beg 1 am ashamed. 4 ] know what I will do, 
 that wiien 1 shall be removed fniin the Builiflship, they may receive me imo ihcir houses. 5 
 'I'hereiore calling togeiher every one ol his lord's debtors, he said to the first, how much dost 
 thou owe my lord ? 6 But he saiJi, An hundred pipes ot oil. And he snid to him, 'lake thy 
 bill : and sit down, quickly write liliy. 7 Alter that he said to ;tnolher, But thou, how much 
 dost thou owe ? \V ho said. An hundred quarters of wheat, lie said to him, Take iliy bill and 
 write eighty. 8 And the lord praised the bailiff of iniquity, because he had done witcly : lor 
 the chihfren of this world are wiser then the children of light in their generation. 9 And I say 
 to you. Make uiitoyou iriendsoflhe mammon of iniquity: that when you lail, they may receive 
 you into the eternal tabernacles. 10 He that is faithful in the least, is faithful in the greater 
 also : and he that is unjust in little : is unjust in the greater also. 1 1 If then you have not been 
 faithful in the unjust mammon : widi that which is the true who may credit you ? 12 And if 
 you have not been faithful in other men's: that v.hch is yours, who will give yea? 13 No 
 servant can serve two masters, for either he shall hate the one, and love the other : or cleave to 
 one, and contemn the other, You cannot serve God and mammon. 14 And the Pharisees 
 which were covetous, heard all these things: and they derided him. 15 And he said to them, 
 You are they that justily yourselves before men, but God knowetli your hearts, because that 
 which is high to men, is abomination before God. 16 The law and tlie prophets, uruo .lohn, 
 from that time the kingdom of God is evangelized, and every one doth force toward it. 17 And 
 it is easier for heaven and earth to pass, than one tittle of the law to fall. 18 Every one that 
 dismisseth his wife, and marrielh another, conimiUeth aduliery ; and he that niarrieth her that 
 is dismissed from her husband, committeth adultery. 19 There was a certain rich man, and 
 he was clothed with purple and silk : and he fared every day magnifically. 20 And there was 
 a certain beggar called Lazarus, that lay at his gate full of sores: 21 Desiring to be filled of 
 the crumbs, tiiat tell from the rich man's table, but the dogs also came and licked his sores. 
 22 And it came to pass that the beggar died, and was carried of the ^Vngels into Abraham's 
 
 Annotations. 
 
 ver. 8. The Lord praised. This man's de- 
 ceiving his master is not praised, nor we war- 
 ranted by his fact to gain unjustly for to have 
 wherewith to give alms: but his prudence, in 
 that he provided so substanlially for himself 
 whilst his master's goods were in his hands, is 
 commended, not for a virtue, but for a worldly 
 policy : and proposed as an example of the 
 careful provision that rich men, who are God's 
 stewards in earth, should make for their souls, 
 against they be put out of their bailiffship and 
 be called to account, which is the day of their 
 death : and for a condemnation of fuithful men's 
 folly and ncgliiience, that beins assured they 
 shall outoftlieir offices and well knowing they 
 misht gain salvation by their money, have so 
 little regard thereof. 
 
 ver. 9. They may receive you into. A great 
 comfort to all great alms men, and awonrlerful 
 force and virtue in alms, which beside the 
 merit of the work of mercy, which, as in other 
 places of Scripture is said, purgeth sin, and 
 gainelh heaven, nrocureth also not only the 
 prayers of their beadsmen in earth, but their 
 patronage in heaven also. Whereby also the 
 prayers of Saints for the livinir, and namely for 
 them to whom thev were beholding in their 
 life, are proved. Yea and that they be in such 
 favour with God, that they may and do receive 
 their friends which were once their benefac- 
 tors, into their mansions in heaven, no less than 
 
 Chapter 16. 
 the farmers whom the ill steward jileasured, 
 might receive their friend into their earthly 
 houses. Which also in^inuateih to us, that 
 ahns bestowed specially upon holy men, who by 
 their merits and prayers are great in God's 
 grace, may much more nelp us, than our cha- 
 ritable deeds done upon vulgar men in neces- 
 sity, thouHh that be of exceeding great merit 
 also- Micro, qu. 6. ad Algaf. lorn. 3. Amhros. in 
 Luc. August, ser. 35. de verh. Do. v. 1. Gregor. 
 moral, lib. 21. c. 14. August, lib. 2. ipi. Evang. (ju 
 31. Chrys. horn. 33. adpo. Antioch. torn. 5. 
 
 ver. 18. And mairieth. The good of marriage 
 throughout all nations and men, is in issue and 
 fidelity of chasiiiy, but among the pe.'nle of 
 God it consistetli also in hoHness of Sacra- 
 ment: whereby it cometh to pass that it is a 
 heinous crime to marry again, though there be 
 a divorce made, so long as the parties live. 
 Aug. de bono ronjvg cap. 24. torn. 6. Annota- 
 tions upon Mark W, 11. 
 
 ver. 22. Of the Angels. Angels carry good 
 men's souls to heaven now, ns they did then 
 his to Abraham's bosom. See the reward of 
 poverty, affliction, and patience: and on the 
 contrary, the end and reward of wealth joined 
 with unmercifulness. Note also here, that at 
 th(; day of every man's death there is a parti- 
 cular judgment, and therefore the soul sleepelh 
 not, nor nangeth in suspense till the general 
 judginem. 
 
S. LUKE. 
 
 119 
 
 bosom. And the rich man also died : and he was buried in hell 23 And lifting up his eyes, 
 when he was in torments, he saw Abraham aiur oili and Lazarus in his bosom : ^4 And he 
 ciying said. Father Abraham, have mercy on me, and send Lazarus that lie may dip the tip of 
 his finger into water, tor to cool my tongue, because, I am tormented in this flanie. 25 And 
 Abraham said to him. Son, remember that tliou didst receive good things in thy lifetime, and 
 Lazarus likewise evil ; but now he is comtbrted, and thou art tormented. 26 And besides all 
 these things, between us and you there is fi.xed a great chaos: that they which will pass irom 
 hence to yon, may not, neither go from thence hither. 27 And he said. Then, father, 1 beseech 
 thee that thou wouldst send him unto my father's house, for I have five brethren, 28 For to 
 testify unto them, lest they also come into this place ot torments 29 And Abraham said to 
 him. They have Moses and the Prophets: let them hear them. 30 But he said, No, father 
 Abraiiani, but if some man shall go from the dead to them, they will do penance. 31 But he 
 said to him, If they hear not Moses and the Prophets, neither if one shall rise again from the 
 dead, will they believe. 
 
 CflAPTER XVII. 
 Sodamnahh is it to be the author of a Schism, 3 that we must rather forgive, he it never so often. 9 We 
 must he.feri)ent in faith, 7 and hnmlile withal, knowing that we are bound to God, and not he to us 
 11 The nine Jev.>s are wi grateful after that he hath cured their leprosy : but the one Samaritan, the 
 one Catholic Church of the. Gentiles, far otherwise. 20 The Pharisees asking, when comelh this 
 kingdom of God, of whose approaching, they hud now heard so much, he ieacheth, that God ?nust 
 reign, within us: 22 and wnrnclh us, after his I'usfion, never to go out of his Catholic Church for 
 ant/ new secret coming of Christ that Heretics f ha 1 1 pretend, but only to expect his second coming in 
 glory, 26 preparing ourselves unto it, because it shall acme upon many unprovided, 31 especially 
 through the persecution of Antichrist, a little before it 
 
 1 And lie said to his Disciples, It is impossible that scandals should not come : but wo to him 
 by whom they come, 2 It is more profitable for him, if a millstone be put about his neck, and 
 he be cast into the sea, than that he scandalize one of these little ones. 3 Look well to your- 
 selves. If thy brother sin against thee, rebulte him : and if he do penance, forgive him. 4 And 
 if he sin against thee seven times in a day, and seven times in a day be converted unto thee, 
 saying. It repenteth me, forgive him. 5 And the Apostles said to our Lord, Increase faith in 
 
 Annotations. 
 
 ver. 22. Abraham's bosom.. The bosom of 
 Abraham is the resting place of all them that 
 died in perfect state of grace before Christ's 
 time, heaven before being shut from men. It 
 is called m Zacliary, a lake without water, and 
 sometimes a prison, but most commonly of the 
 Divines Limbus jnfrum, for that it is thought to 
 have been the higher part or brim of Hell, the 
 places of punishment being far lower than the 
 same, which therefore be called Infemum in- 
 ferius, the loicer hell Where this mansion of 
 the fathers stood, or whether it be any part of 
 Hell, Augustine doubteth : but that there was 
 such a place, he nor no Catholic man ever 
 doubted : as all the fathers make it most cer- 
 tain, that our Saviour descending to hell, went 
 thither specially, and delivered the said fathers 
 out of that mansion. Iren. lib. 4. c. 39. Euseb. 
 De.monst. Evang. lib. 10. c. 8. subfinem. Nazian. 
 orat. 2. de Pasch. Chrys. torn. 5. in demonst. 
 Quod Christusfi Deus paulo post inifium. Epiplia. 
 ill heres. 56. Tatiani. Amhros. de myst. Pasch. c. 
 4. Hiero. in 9. Zachary. August, epist. 99, and 
 lib. 20 de Civit. c. 15. Paulinus in Panegyrico 
 Celei. Cyrillus in Jo. lib. 12. c. 36. ad illud, In- 
 clinato capite, Gregor. lib. 6. epist. 179, which 
 truth and place thoughof alltheancient v.'riters 
 confessed and proved by this and other Scrip- 
 tures : yet the Adversaries deny it, as they do 
 Purgatory, most impudently. 
 
 ver. 23. And Lazarus in his bosom. Lazarus 
 in Abraham's bosom, and rest : but both in hell, 
 and not in the kingdom of heaven before Christ, 
 Hiero. ep. 3. Epitaph. Nepot. 
 
 ver. 26. A great Chaos. A great distance 
 betwixt Abraham'sbosomand the inferior hell. 
 Some judge purgatory to be placed there, from 
 
 Chapter 16. 
 whence, no doubt, Christ also delivered some 
 at his descending to hell, for, these in Abra- 
 ham's bosom were not in pains : and Augus- 
 tine saith the Scriptures be plain, tliat he 
 took some out of the places ot punishment, 
 and yet none out of the hell of the damn- 
 ed. What other place then can that be but 
 Purgatory ? 
 
 ver. 28. Lest they also. If the damned had 
 care of their friends alive, how and tor what 
 cause soever, much more have the Saints and 
 saved persons. And if those in hell have means 
 to express their cogitations and desires, and 
 to be understood of Abraham, so far distant bf>ih 
 by place and condition, much rather may the 
 living pray to the Saints and be heard of them: 
 betwixt earth, that is to say, the Church mili- 
 tant and heaven, being continual passage of 
 souls, and Angels ascending and descending 
 by Jacob's ladder. Men must not for all tha't 
 be curious to search, how the souls of the 
 deceased express their minds, and be heard 
 one of another, and so i'all to blasphemy, as 
 Calvin doth, asking whether their ears be so 
 long, to hear so farofr,and wickedly measuring 
 all things by mortal men's corporal gross man- 
 ner of uttering conceits one to another, which 
 was not here done by this damned, nor by 
 Abraham, with corporal instruments of tongue, 
 teeth and ears : though for the better express- 
 ing of the damned's case, Christ vouchsaled 
 to utter it in terms agreeing to our capacity. 
 
 ver. 29. They have Moses and the prophets. 
 Abraham had Itnowiedse of things in enrth 
 which were not in his time, as that they had 
 Moses and the Prophets' books which he never 
 saw. August, de cura pro mor. c. 14. 
 
120 
 
 S. LUKE. 
 
 us. 6 And our Lord said, ii' you had faith like to a niustard seed, you might .say to this mul- 
 berry tree, lie thou rooicd up, and be transplanted ialu ilic sea : and it would obey you. 7 And 
 which ot you having a soivant ploughing or keeping (-ahle, that will say lo hini reiurning out 
 of the lield, Pass quickly, sit down .' 8 And saitli not tu him. Make ready supper, and gird 
 thyself, and serve nie while I eat and drink, and alierward thci shalt eat and drink'/ 'J Doth 
 lie give that servant thanks, lor doiug the things which he commanded him ? 10 I trow not. 
 So you also, when you shall have done all things that are commanded you, say. We are unpro- 
 fitable servants : we have done that which we ought to do. IJ And itcunie to pass, as he went 
 unto .lerusalem, he passed through the midst of Samaria and Galilee. 12 And when he enter- 
 ed into a certain town, there met him ten men that were lepers, who stood afar ofi': 13 And 
 they liiied up tlieir voice, saying, Jksus master have mercy on us. 14 Whom as he saw, he 
 paid, Go show yourselves to the Priests. And it came to pa.=!S, as iney went, they were made 
 dean 15 And one of them as he saw that he was made clean : went hack with a loud voice 
 magnifying God. 16 And he fell on his face before his feet, giving thanks: and this was a 
 kSamaritan. 17 And Jesus answering said. Were not ten made clean? and where are the 
 nine ? 18 There was not iound that returned, and gave glory to God, but this stranger. 19 And 
 lie said to him. Arise, go tliy ways: because thy fail h hath made thee sate. "20 And being 
 asked of the Pharisees, When cometh the kingdom ol God ? he answered them and said. The 
 kingdom of God cometh not with observation ; 21 IN either shall they say, Lo here, or lo there, 
 for lo the kingdom of God is within you. 22 And he s;ud to his Disciples, The days will come 
 when you shall desire to see one (lay of the Son of Man: and you shall not see. 23 And 
 they will say to you, Lo here, and lo there. Go not, neither do ye follow after. 2it For even 
 as the lightning that lightnelh from under heaven, unto those parts that are under heaven, 
 shineth : so shall the Son of Man be in his day. 23 But first he must suffer many things and 
 be rejected of this generation. 26 And as it came to pass in the days of Noah, so shall it be 
 also in the days of the Son of Man. 27 They did eat and drink, they did iinirry wives and 
 were given to marriage even until the day that Noah entered into the ark: and ihe flood came 
 and destroyed them all. 28 Likewise as it came to pass in the days of Li)t : They did eat 
 and drink, bought and sold, planted and builded : 2'J And in the day that Lot went out from 
 Sodom, it rained fire and brimstone from heaven, and destroyed them all : 30 According to 
 liiese things it shall be in the day that the Son of Man shall be revealed. 31 In that hour he 
 that shall be in the honse-top, and his vessel in the hotise, let him not p:o down to take them up : 
 and he that is in the field in like manner let him not return back. 32 Be mindful of Lot's wife. 
 :!3 Whosoever seekelh to save his lite, shall lose it : and whosoever doth lose the same, shall 
 •luicken it. 34 I say to you, in that night there shall be two in one bed : the one shall be taken, 
 and the other shall be left : 33 Two women shall be grinding together: the one shall be taken, 
 and the otlier shall be left: two in the field: the one shall be taken, and the other left. 36 
 They answering, say to him, Where Lord V 37 Who said to them. Wheresoever the body 
 shall be, thither Will also the eagles be gathered together. 
 
 ANNOTATION'S. 
 
 vcr. 10. Unprofitahle scnants. If our Sa- 
 viour had said, that the keeping of God's com- 
 mandments had been unprofitable and not 
 available to ourselves, then might the Protes- 
 tants have truly argued thereby, that our works 
 deserve not heaven, or any reward at God's 
 hand : but so he said not, but that our service 
 is to God unprofitable, who calleth for it as 
 duty, and not as a thing luodful or profitable to 
 himself. And thouirh here our Master teach 
 ns so humbly to conceive of our own doings 
 toward him, yet himself elsewhere calleth 
 not his servants unprofitable when they 
 liave done their labour, but speaketh thus. 
 Good and faithful servnni, hrcmi^r thou VMSt. 
 faitliful in n liitle, I vill place then over wudi : 
 enter into the joy of thi/ Lord. Yea, of such 
 as serve him in the grace of Ihe New Tes- 
 tament, he affirmeih, that he will not now 
 name them servants, hut friends, yea, and take 
 them for his own childreti, and as his friends 
 and sons he counteth of us and our works 
 toward heaven, though we in humihty and 
 truth must confess alwavK, that we be to him 
 unnrofilablc servants. Yea, and Paul saith 
 plainly, that by cleansing ourselves from sin- 
 
 CHAPTER 17. 
 
 ful works, we shall be profitable vessels to our 
 Lord. 2 7V;n. 2, 21. 
 
 ver. 14. To (he Priests. This leprosy signi- 
 fielh sin, which though God may and can heal 
 without any man's means, yet he doth it not, 
 ordinarily but by the Priest's ministry: there- 
 fore let no man despise God's ordinance, nor 
 say that it is enough to confess to God, though 
 ho never come at the Priest, lib. de visit, hifinn 
 apud August. 
 
 ver. 14. As they went. A man may some- 
 times be so contrite and penitent, that his sin 
 is forgiven before he come to the Priest, but 
 tlion also he must notwithstanding jio to the 
 Priest, as these lepers did : especially where- 
 as we are never stire how contrite we are, and 
 because there isno true contrition, but with de- 
 sire also of the Sacrament in time and place. 
 
 ver. 10. 77jv failJi. And yet we see here it was 
 not only faith, hut also his thankfulness and re^ 
 turning to give glorvtoGod. 
 
 ver. 23. Go not. "No man must run out of 
 the Church after Schismatics, to hear tin m 
 preach Christ in comers, Christ's doctrir'^ be- 
 ing open in all the world. Annotations Matt. 
 23, 24. 
 
S. LUKE. 
 
 121 
 
 CHAPTER XVIIl. 
 
 The Church is taught to commit the. revenge of her persecutions to God, and to pray incessant! i/, for he 
 no duiibt, tiwugh in the persecution of Antichrist few ivill so think, will at length come. 9 \Ve jnust 
 also pray with humil.i/u, because we know not with the Pharisee if we he just, but we hiov) with the 
 Publican, that we be sinners, 15 He wUl have children to be hrougiit to him, and all to be as chihlren. 
 18 What is to be done to get life everlasting. 22 Wtiat also, to get perfection. 28 And what re- 
 ward Ihcii shall have, tjial leave all, yea or any part, for his sake. 31 He foretelleth of his Passion 
 most particularly, 33 and entering into Jericho, curelh one blind man. 
 
 1 And ho spiike also a parable to thein that it bchooveth always to pray, and not tobe weary, 
 2 Saying, there was a certain judge in a certain city, which feared not God, and of man made 
 no account. 3 And there was a certain widow in that city : and she came to him, saying. Re- 
 venge me of mine adversary. 4 And he would not of a long time, but afterward he said -Vt'irh- 
 in himself. Although I tear not God, nor make account of man : 5 Yet because this widow is 
 importune upon me, I will revenge her, lest at ilie last she come and defame me. 6 And our 
 Lord said, Hear what the judge of iniquity saith. 7 And will not God revenge his elect that 
 cry to him day and night : and will he have patience in them? 8 I say to you that he will 
 quickly revenge them. But yet the Son of Man coming, shall he find trow you, faith in the 
 earth? 9 And he said also to certain that trusted in themselves as just, and despised others, 
 this Parable: 10 Two men went up into the Temple to pray : the one a Pharisee, and the 
 other a Publican. 11 The Pharisee standing, prayed thus with himself: God, I give thee 
 thanks that I am not as the rest of men, extortioners, unjust, adulterers, as also this Publican. 
 12 1 fast twice in a week : I give tithes of all that I possess. 13 And the Publican standing 
 afar off, would not so much as lift up his eyes toward heaven : but he knocked his breast, say- 
 i.'i^, God be merciful to me a sinner. 14 I say to you, this man went down into his house jus- 
 tified more than he : because every one that exalteth himself, shall be humbled : afid he that 
 [ humbleth himself, shall be exalted. 15 And they brought unto him infants also, that he might 
 ' touch them, \Vhich thin^ when the Disciples saw, they rebuked them. 16 But Jesus calling 
 I them together, said, Suffer children to come unto me, and forbid them not, for the kingdom ot 
 heaven is for such. 17 Amen, I say to you. Whosoever receiveth not the kingdom of God as 
 a child, shall not enter into it. 18 And a certain Prince asked him, saying. Good master, by 
 doing what, shall I possess everlasting life ? 19 And .Tesos said to him. Why dost thou call 
 me good ? None is good but only God, 20 Thou knowest the commandments : Thou shalt 
 not kill. Thou shalt not commit adultery, thou shalt not bear false witness. Thou shall not steal. Honour 
 thy father and mother. 21 Who said". All these things have I kept from my youth. 22 Which 
 Jesus hearing, said to him. Yet one thing thou lackest: Sell all that ever thou hast, and give 
 to the poor, and thou shalt have treasure in heaven : and come, follow me. 23 He hearing 
 these things, was stroken sad : because he was very rich. 24 And Jesus seeing him stroken 
 sad, said, How hardly shall they that have money enter into the kingdom of God ? 25 For it 
 is easier for a Camel to pass through the eye of a needle, than for a rich man to enter into the 
 kingdom of God. 26 And they that heard, said. And who can be saved ? 27 He said to them, 
 The things that are impossible with men, are possible with God. 28 And Peter said, Lo, we 
 have left all things, and have followed thee. 29 Who said to them, Arnen, I say to you. There 
 ' is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom 
 [ of God, 30 And shall nOt receive much more in this time, and in the world to come life ever- 
 lasting. 31 And Jesus took the twelve, and said to them. Behold we go up to Jerusalem, and 
 
 Annotations. 
 ver. 1. Always. We should pray always by 
 faith, hope, and charity, and by working the 
 things that be acceptable to God : though spe- 
 cial times of vocal prayers in the Canonical 
 hours be assigned for the stirring of us up to 
 God through external siens of devotion. 
 
 ver. 8. Shall he find faith. The Luciferians 
 
 and Donatists used this place to excuse their 
 
 fall from the Church, as our Adversaries now 
 
 do, saying that it was decayed in faith when 
 
 they torsook it. To whom we answer as Hie- 
 
 rome and Augustine answered them, that 
 
 Christ saith not that there should be no faith 
 
 left in earth : but by this manner of speech in- 
 
 I sinuateth, that at the latter day in the great 
 
 1 persecution of Antichrist faith should be more 
 
 rare, and the faithful among so many wicked 
 
 not so notorious: specially'that perfect faith 
 
 , containing devotion, trust, and affection toward 
 
 God, which our Master so praised in certain 
 
 .'Upon whom he wrought miracles, and by force 
 
 '. whereof mountains might be moved, which is 
 
 11 
 
 Chapter 18. 
 rare even when the Church flourisheth most. 
 
 ver. 13. Knocked his breast. So do the Priesr= 
 and people at the holy Altar knocii int.. 
 breasts, and say with the humble Publican, Deus 
 propitius. August. Ps. 31. cone. 3. 
 
 ver. 17. As a child. In matters of faith and 
 religion we must be as humble and obedient 
 to the Catholic Church as young children to 
 their parents. 
 
 ver. 20. The commandments. Not faith only 
 but also keeping the commandments purchase 
 life everlasting. Annot. Matt. 19, 16. 
 
 ver. 22. Sell all that ever. This is not a com- 
 mandment or precept, but counsel : which the 
 religious do follow. Annot. Matt. 19. 
 
 ver. 29. Wife or chihlren. The Apostles 
 among other things left their wives also, as 
 Hierome noteth out of this place, lib. 1. adv. 
 Jovin. 
 
 ver. 30. Life everlasting. Life everlasting the 
 reward for leaving or losing willingly our 
 goods for Christ's sake 
 
122 
 
 S. LUKE. 
 
 all things shall be consummated which were written by the Prophets of the Son of Man. 32 
 For he shall be delivered to the Guntile.s and shall be mucked, and scourged, and spit upon; 
 
 33 And after they have scourged iuni, tlicv will kill him, and the third day he shall rise agam 
 
 34 And they understood none of these thiiigs, and this word was hid trom them, and they un- 
 derstood not the things that were said. 35 And it came to pass, when he drew nigh to Jeri- 
 cho, a certain blind man sat by tiic way, begging, 36 And when he heard the multitude passing 
 by, he asked what this should be. 37 And iliey told him that Ji;sus ot Kazareth passed by. 
 38 And he cried, saying, .Jesus, Son of David, have mercy upon me. 39 And ihey that went 
 before, rebuked him, that he should hold his peace. IJut he cried much more. Son of David, have 
 mercy upon me. 40 And Jksus standing, commanded him to be brought unto him. And 
 when he was come near, he asked him, 41 Sayinir, What wilt tliou that 1 do to ihee ? but he 
 said, Lord, that I may see. 42 And Jksus said to him. Do thou see, thy taitli hath made thee 
 •whole. 43 And forthwith he saw, and followed him, magnifying God. And all the people, as 
 they saw it, gave praise to God. 
 
 CHAPTER XIX. 
 In Jericho he lodgeth in the house of Zucheus a Publican, and against the murvmnng Jews openeth 
 the reasons of lis so doins- H )/e showeth, that the last day should not he yet, 15 and vhal 
 then in the judgment he irill do hoth to us of his Church us veil good as bad, 'Zl and also to the 
 reprobate Jews. 2"J Jieiii^,' now come to the place of his passion, heentereth vjceping and forttdhvg 
 the destruction of blind Jerusalem, with triumph us their Christ. 45 He showeth his zeal for the 
 house of God, and teacheth therein every day. 47 The rulers would destroy him, butforjear of the 
 people. J r7 T. 
 
 1 And entering in, he walked through Jericho, 2 And behold a man named Zacheus, and 
 this was a Prince of the Publicans, and he rich. 3 And he sought to see Jesus what he 
 was, and he could not for the multitude, because he was little of stature. 4 And running be- 
 fore, he went up into a sycamore tree that he might see hiin : because he was to pass by it. 5 
 And when he was come to the place, Jesus looking up, saw him, and said to him, Zacheus, 
 come down in haste : because this day I must abide in thy house. 6 And he in haste came 
 down, and received him rejoicing. 7 And when all saw it, they murmured, saying that he 
 turned in, to a man that was a sinner. 8 But Zacheus standing, said to our Lord, Behold the 
 half of my goods, Lord, I give to the poor: and if I have defrauded any man of any thing, I re- 
 store fourfold. 9 Jesus said to him, That this day salvation is made to this house : because 
 that he also is the son of Abraham. 10 For the Son of Man is come to seek and to save that 
 which was lost. 11 They hearing these tlungs, he added and spake a parable, ior that he was 
 nigh to Jerusalem, and because they thought that forthwith the kingdom of God should be ma- 
 nifested. 12 He said therefore, A certain nobleman went into a far country to take to himself 
 a kingdom, and to return. 13 And calling his ten servants, he gave them ten pounds, and said 
 to them. Occupy till 1 come. 14 And his citizens hated him : and they sent a legacy after mm, 
 saying, We will not have this man reign over us. 15 And it came to pass after he returned, 
 havmg received his kingdom : and he commanded his servants to be called, to whom he gave 
 the money: that he might know how much every one had gained by occuiiying. If! Ana the 
 first came, saying, Lorcf, thy pound hath gotten ten pounds. 17 And he said to him. Well fare 
 thee good servant, because thou hast been faithful in a little, thou shall have power over ten 
 cities. 18 And the second came, saying, Lord, thy pound hath made five pounds. 19 And he 
 
 Chapter 19. 
 our superior, and such as have charge of our 
 souls. But that lie yielded fourfold, that was 
 more than he was bound, but very satisfactory 
 for his former sins also. And herewith we 
 may note, that it is not the giving of a penny, 
 groat, or crown, of a rich man's superfluity, 
 that is so much recommended to sinners for 
 redeeming their faults : hut this large bestow- 
 ing upon Christ, to sell all and give it in alms, 
 to give the moiety of our gofuls, to render four 
 times so much for tliat which is wrongfully 
 gotten, that extinguisheth sins. The poor 
 widow's brass penny was very grateful, be- 
 cause it was all or much of that she had : but 
 the rich man's pound of his superfluity, though 
 it be good, vet is nothing so grateful. 
 
 ver. 17. Ten Cities. Mark here against the 
 adversaries, that the rewards of these two good 
 servants he divers and unequal, according to 
 the diversity or inequality of their gains, ttiat 
 is, their merits, and yet one rcceiveth the penny. 
 Mat. 20. 9 , as well as the other, that is, heaven 
 or life everlasting. 
 
 Annotations. 
 
 ver. 4. Went up. Not only inward devotion 
 of faith and charity towards Christ, but exter- 
 nal oflfices of seeing, following, touching, re- 
 ceiving, harbouring him, are recommended to 
 us in this example : even so our manifold ex- 
 terior devotion towards his Sacraments, Saint's 
 and servants, be grateful : specially the en- 
 deavour of good people not only to be present 
 at Mass or in the Church, but to be near the 
 C. Sacrament, and to see it with all reverence 
 and devotion according to the order of the 
 Church, much more to receive it into the house 
 of their body. 
 
 ver. 8. I restore four fold. That which we 
 give of our own, is alms and satisfaction ior 
 our sins : but that which we restore of ill got- 
 ten goods by Extortion, Usury, Simony, Bri- 
 bery, Theft, or otherwise, that is called here 
 Restoring. And it is of duty and not ot free 
 .ilms, and must be rendered not to whom we 
 list, but to the parties annoyed if it be possible, 
 otherwise it must be bestowed upon tiie, poor, 
 or other good uses according to the advice of 
 
S. LUKE. 123 
 
 said to him, And be thou over five cities. 20 And another came, saying, Lord, lo here thy 
 pound, which 1 have laid up in a napkin. 21 For 1 leired theo, because thou art an austere 
 man: thou takest up that thou didst not set down, and tliou reapest that which thou didst not 
 sow. 22 He saith to him. By thine own mouth I judge thee, naughty servant. Thou didst 
 know that 1 am an austere man, taking up that I set not down, and reaping that which I sowed 
 not-. 23 And why didst thou not give my money to the bank, and I coming might certes with 
 usury have exacted it'.' 24 And he said to them that stood by. Take the pound away from him, 
 and give it to him that hath the ten pounds. 25 And they said to him. Lord, he hath ten pounds. 
 26 But I say to you, that to every one that hath shall be given: and from him that hath not, 
 that also which he hath shall be taken from him- 27 But as for those nune enemies that would 
 not have me reign over them, bring them hither: and kill them before me 28 And having said 
 these things, he went before ascending to Jerusalem. 29 And it came to pass when he was 
 come nigh to Bethphage and Bethania, unto the mount called Olivet, he sent two of his Disciples, 
 30 Saying, Go into the town which is over against, into the which as you enter, you shall find 
 the colt of an ass tied, on which no man ever hath sitten: loose him, and bring him. 31 And 
 if any man ask you. Why loose you him ? You shall say thus to hirn, because our Lord needetli 
 his service. 32 And they that were sent, went their ways, and found as he said to them, the 
 colt standing. 33 And when they loosed the colt, the owners thereof said to them. Why loose 
 you the colt. 34 But they said, Because our Lord hatii need of him. 35 And they brought 
 nim to .Iesus. And casting their garments upon the colt, they set .Jesus thereupon. 36 And 
 as he went, they spread their garments underneath in the way. 37 And when he approached 
 now tD the descent of mount Olivet, all the multitudes of them that descended, began with joy 
 to praise God with a loud voice, for all the miracles they had seen, 38 Saying, Blessed is he 
 that Cometh in the name of our Lord, peace in heaven, and glory on high. 39 And certain 
 Pharisees of the multitudes said to him, Master, rebuke thy disciples. 40 To whom he said, 
 
 I say to you, That if these hold their peace, the stones shall cry. 41 And as he drew near, 
 seeing the city, he wept upon it, saying, 42 Because if thou also hadst known, and that in this 
 thy day, the things that pertain to thy peace : but now they are hid from thine eyes. 43 For 
 the days shall come upon thee : and thy enemies shall compass thee with a trench, and in- 
 close thee about, and straiten thee on every side, 44 And beat thee fiat to the ground, and thy 
 children that are in thee, and they shall not leave in thee a stone upon a stone : because thou 
 hast not known the time of thy visitation. 45 And entering into the temple, he began to cast 
 out the sellers therein and the buyers, 46 Saying to them. It is written, That my house is the 
 house of prayer. But you have made it a den of thieves. 47 And he was teaching daily in the 
 temple. Ajid the chief Priests and the Scribes and the Princes of the people sought to 
 destroy him : 48 And they found not what to do to him. For all the people was suspense 
 hearing him. 
 
 CHAPTER XX. 
 To the Jews he avouchefh his power by the witness of John who v:as a man sent of God. 9 And fore- 
 tellelh in a parable their reprobation most worthy, with the vocation of the Gentiles in their place. 17 
 Aiid consequently their irreparable d^tmnation that shall issue thereof. 20 He defeateth their snare 
 about paying tribute to Cesar : 27 He answereth also the invention oj the Sadducees against the Re- 
 surrection. 40 And so having put them all to silence, 41 he furneth and opposeth them, because they 
 imagined that Christ should be no more but a man: 45 bidding all tobeware of the Scribes, author's 
 of the Jews' Schism from him, being ambitious and hypocrites. 
 
 J And it came to pass : in one of the days when he was teaching the people in the Temple 
 and evangelizins. the chief Priests and Scribes with the Ancients assembled. 2 And spake, 
 Baying to him. Tell us, in what power dost thou these things ? or, who is he that hath given 
 thee tliis power? 3 And Jesus answerina:, said to them, I also will ask you one word. An- 
 swer me. 4 The baptism of John was it from heaven, or of men ? 5 But they thought with- 
 in themselves, saying. That if we say, From heaven : he will say. Why then did you not believe 
 him ? 6 But if we say. Of men: the whole people will stone us: for they are certain that 
 John is a Prophet. 7 And they answered that they knew not whence it was. 8 And Jesus 
 said to them. Neither do I tell you in what power I do these things. 9 And he began to say 
 to the people this parable, A certain man planted a vineyard, and let it out to husbandmen 
 and he was from home a long time, 16 And in time he sent to the husbandman a servant, tha; 
 they should give him of the fruit of the vineyard. Who beating him sent him away empty. 
 
 II And again he sent another servant. But they beating him also and reproachfully abusing 
 him, sent him away empty. 12 And again he sent the third : who wounding him also, cast 
 him out, 13 And the Lord of the vineyard said. What shall I do ? I will send my beloved 
 son : perhaps when they shall see him, they will reverence him. 14 Whom when the hus- 
 bandmen saw, they thought within themselves, saying. This is the heir, let us kill him, that the 
 heritage mav be ours. l5 And casting him forth out of the vineyard, they killed him. What 
 therefore will the Lord of the vineyard do to them ? 16 He will come, and will destroy those 
 husbandmen, and will give the vineyard to others. Which they hearinsr, said to him, God for- 
 bid. 17 But he beholding them said. What is this then that is written. The stone which the build- 
 ers rejected, the same is become into the head of the corner ? 18 Every one that falleth upon this stone, 
 shall be quashed : and upon whom it shall fall, it shall break him to powder. 19 And the chief 
 Priests and Scribes sought to lay hands upon him that hour : and they feared the people, for 
 
124 
 
 S. LUKE. 
 
 they knew that he spake this similitude to them. 20 And watching they sent spies which 
 should feign themselves just ; that they might take him in his talk, and deliver him to the prin- 
 cipality and power of the President. 21 And ihey asked him, saying, Master, we know that 
 thou speakest and teaehest rightly : and that thou dost not accept person, but teachest the 
 way of God in truth. 22 Is it lawful lor us to give tribute to Cesar, or no ? 23 But consider- 
 ing their guile, he said to them, Why tempt you me ? 24 Show me a penny. Whose image 
 hath it and inscription ? 'J'hey answering, said, Cesar's. 25 And he said to them, Render, 
 therefore, the things tiiat are Cesar's to Cesar : and the things that arc God's to God. 2(5 And 
 they could not reprehend his word before the i)eoph^ : and marvelling at his answer, they held 
 their peace. 27 And tliere came certain of the Sadducees, which deny that there is a resur- 
 rection, and they asked him, 28 Saying, Master, Moses gave us in writing ; If a man's bro- 
 ther die having a wife, and he have no children, that his brother take her to wife, and raise up 
 seed to his brother. 21) There were therefore seven brethren: and the first took a wife, and 
 dind without children. 30 And the next took her, and he died without children. 31 And the 
 third took her. In like manner also all the seven, and they left no seed, and died. 32 Last of all 
 the woman died also. 33 In the resurrection therefore, whose wife shall she be of them ? 
 sithcns the seven had her to wife. 34 And .Iksus said to them, The children of this world 
 marry, and are given in marriage. 33 But they that shall be counted worthy of that world 
 and the resurrection from the dead, neither marry, nor take wives, 36 Neither can they die 
 any more, for they are equal to angels : and they are the sons of God, seeing they are the sons 
 of the resurrection. 37 but that the dead rise again, Moses also showed, beside the bush, as 
 he callelh the Lord, The God of Abraham, and Ihc God of huuc, and the God of Jacob. 38 For 
 God is not of the dead, but of the living, for all live lo him. 39 And certain of the Scribes 
 answering, said to him, Master, thou hast said well. 40 And further they durst not ask him 
 any thing. 41 But he said to them. How say they that Christ is the son of David ? 42 And 
 David hmiself saith in the book of jPsalms, The Lord said to niy Lord, Sit on my right hand, 
 43 Till I put thine enevms, the footstool of thy feet? 44 David then calletli him Lord : and how 
 is he his son? 45 And all the people hearing him, he said to his disciples, 4G Beware of the 
 S('ribes, that will walk in robes, and love salutations in the market-place, and the first chairs 
 in the Synagogues, and the cliief rooms in feasts. 47 Which devour widow's houses: feign- 
 ing long prayer. These shall receive greater damnation. 
 
 CHAPTER XXI. 
 J/e commendeth the poor widow for her two inites, ahovc all. 5 Haviji^ said that the temple shall he 
 quite destroyed, 7 He foretelleth first many things that sh<iU go before, 20 then a sign also when it 
 is hear, after which shall come the destruction itself in 7nost horrible maimer, without hope of rtstitu- 
 tion, until all natio-ns of the Gentiles be gathered into his Church in the very end of the world. 
 25 And then what signs shall come of the last day, terrible to the world, 28 but comfortable to us of 
 his Church, 34 so that ive be always watchful. 
 
 1 And beholding, he saw them that did cast their gifts into the treasury, rich persons. 2 And 
 ne saw also a Certain poor widow casting two brass mites. 3 And he said. Verily I say to 
 vou, that this poor widow hath cast more than all. 4 For all these of their abundance have 
 east into the gifts of God, but she of her penury, hath cast in all her Hving that she had. 
 5 And certain saying of the temple that it was adorned with goodly stones and donaries, he 
 said, 6 These things which you see, the days will come wherein there shall not be left a stone 
 upon a stone that shall not be destroyed. 7 And they asked him, saying. Master, when shall 
 these things be : and what shall be the sign when they shall begin to come to pass ? 8 Who 
 
 Annotations. 
 
 ver. 35. Countedworthy. The Greek m kutw^i- 
 (joOevTCi, importeth also this much, Tliey that 
 are made worthy, by the grace of God, and so 
 they are indeed worthy, as also in the next 
 chapter, verse 36, and 2 Thess. 1, 3. 
 
 ver. 35. Shall be counted worthy. This truth 
 and speech that good men be worthy of hea- 
 ven, is according to the Scriptures, and signi- 
 fieth that man's works done by Christ's grace 
 do condignly or worthily deserve eternal joy, 
 as Sap. 3. God proved them, and found them 
 worthy of himself, and Matt. 10. He that lovcth 
 his father mi;ri than me, is not worlhi/ <f me. and 
 Cofos. 1. Thai you may iixilk irnrlhi/ of God, and 
 most plainly, Apoc. 3. They shall u^alh u-ilh me 
 in white, because they are worthi/, as of Christ, c. 
 1. Thou art worthy, O Lord, to receive glory, ^c. 
 And that to be counted worthy, and to be wor- 
 thy, is here all one, it is plain by the Greek 
 word, which Paul useth so, as the adversaries' 
 own English Testaments do testify, reading 
 
 Chapter 20. 
 thus, fleb. 10. Of how much sorer punishment 
 shall he be worthy, which, ^r. and it must needs 
 so signify, because men for sins are not only 
 counted, but are indeed worthy punishment, 
 as themselves do grant. They do greatly 
 therefore forget themselves, and are ignorant 
 in the Scriptures, and know not the force nor 
 the value of the grace of God, which doth not 
 only make our labours grateful to God, but wor- 
 thy of the reward which he hath provided for 
 such as love him. Annot. 2 Thess. 1, 5. 
 
 ver 36. Eijual to Angelt. Saints of our kind, 
 now in their souls, and alter their resurrection 
 in body and soul toijether, shall be in all things 
 equal to Angels : and lor the d(>gree of bliss, 
 many Saints of greater merit shalt be above 
 divers Angels: as S. .Tohn Baptist, the Apos- 
 tles, and others, and our B Lady above all the 
 orders of holy spirits in diirnity and bliss, and 
 no marvel, our nature bv Christ being so highly 
 e.\alted above all Angels. 
 
S. LUKE. 125 
 
 sail, See you be not seduced, for many will come in my name, saying that I am he : and the 
 time is at hand, go not theretore aiter them. 9 And when you shall hear ot wars and seditions, 
 be not terrified : these things must first come to pass, but the end is not yet by and by. 10 Then 
 he said to them, nation shall rise against nation, and kingdom against kingdom. 11 And there 
 shall be great earthquakes in places, and pestilences and famine, and terrors from heaven, 
 and there shall be great signs. 12 But before all these things they will lay their hands upon 
 you : and persecute you delivering you into Synagogues and prisons, drawing you to Kings 
 and Presidents for my name. 13 And it shall happen unto you for testimony. 14 Lay up this 
 therefore iu your hearts, not to premeditate how you shall answer. 15 For I will give you 
 mouth and wisdom, which all your adversaries shall not be able to resist and gainsay. 16 And 
 you shall be delivered up of your parents and brethren, and kinsmen and friends : and they 
 will put to death of you. 17 And you shall be odious to all men for my name : 18 And a 
 hair of your head shall not perish. 19 In your patience you shall possess your souls. 20 And 
 when you shall see Jerusalem compassed about with an army : then know that the desolation 
 thereof is at hand. 21 Then they that are in Jewry, let them flee to the mountains : and they 
 in the midst thereof, let them depart : and they m the countries, let them not enter into i;. 
 22 For these are the days of vengeance, that all things may be fulfilled that are written. 23 But 
 wo to them that are with child and that give suck in those days, for there shall be ^reat afflic- 
 tion upon the land, and wrath on this people. 2-1 And they shall fall by the edge of the sword: 
 and shall be led captive into all nations, and Jerusalem shall be trodden of the Gentiles : till the 
 times of nations be fulfilled. 25 And there shall be signs in the Sun and the Moon and the 
 Stars : and upon earth distress of nations, for the confusion of the sound of sea and waves, 
 26 Men withering for fear and expectation, what shall come upon the whole world, for the 
 powers of Heaven shall be moved : 27 And then they shall see the Son of Man coming in a 
 cloud with great power and majesty. 28 But when these things begin to come to pass, look 
 up and lift up your heads : because your redemption is at hand. 29 And he spake to them a 
 smiilitude. See the fig tree, and all trees : 30 When they now bud forth fruit out of them- 
 selves, you know that Summer is nigh. 31 So you also when you shall see these things come 
 to pa.ss, know that the kingdom of God is nigh. 32 Amen, I say to you, that this generation 
 shall not pass, till all be done. 33 Heaven and earth shall pass : but my words shall not pass. 
 34 And look well to yourselves, lest perhaps your hearts be overcharged with surftviting and 
 drunkenness and care of this life : and that day com.e upon you suddenly. 35 For as a snare 
 shall it come upon all that sit upon the face of all the earth. 36 Watch therefore, praying at 
 all times, that you may be accounted worthy to escape all these things that are to come, and to 
 stand before the Son of Man. 37 And the days he was teaching in the temple : but the nights 
 going forth, he abode inthp Mount that is called OUvet. 33 And all the people in the morning 
 went unto him in the temple to hear him. 
 
 CHAPTERXXII. 
 Judas doth sell liim. to the Jev.i. 7 After the old Paschal, 19 he ^iveth to hts disciples the hread o_f 
 life in a mystical sacrifice of his body and blood, for an everlasting commemoration of his passion. 
 21 He covertly admonishelh the traitor. 24 Against their ambitious contention he showeth them that 
 the majority of any among them in this world is for their service as his own also vas : 28 And 
 how he will exalt them all in the world to come: 31 foretelling Peter the singular privilege of his 
 faith never failing, 33 and his three negations : 35 and how they shall all now be put to their shifts. 
 39 And that night, after his prayer vnth sweating of blood, 47 he is taken of the Jems' men, Judas 
 being their captain : yet showing them both hq miracle and word, that they could do nothing un!o 
 him hut hi/ his own permission. 54 Then in the chief Priest's house he ii thrice denied of Peter, 63 
 shamefully abused of his keepers, 66 and in the morning impiously condemned of their Council, for 
 confessing himself to be the Son of God. 
 
 1 And tlie festival day of the Azymes approached, which is called Pasch : 2 And the chief 
 Priests and the Scribes sought how they might kill him : but they feared the people. 3 And 
 Satan entered into Judas that was surnamed Jscariot, one of the Twelve. 4 And he v/ent and 
 talked with the chief Priests and Magistrates, how he might betray him to them. 5 And ihey 
 were glad, and bargained to give him money. 6 And he promised. And he souglit opportu- 
 nity to betray him apart from the multitudes. 7 And the day of the Azymes came, wherein^it 
 was necessary that the Pasch should be killed. 8 And he sent Peter and John, saying, Go 
 and prepare us the Pasch, that we may eat. 9 But they said. Where wilt thou that we prepare 
 it ? 10 And he said to them. Behold, as you enter into the city, there shall meet you a man 
 carrying a pitcher of water : follow him Into the house into which he entereth, 11 And you 
 shall say to the good man of the house. The Master saith to thee. Where is the inn where 1 
 
 Annotations. Chapter 21. 
 
 ver. 4. Of her penury. To ofier or give 
 alms of our superfluities, is not so accept- 
 able or meritorious, as to bestow some of 
 that which is of our necessary provision, 
 and which we may hardly spare from our- 
 selves : for, that proceedeth of greater zeal. 
 
 ed of God than the substance of the gift, 
 ver. 37. Mount that is called. Solitariness or 
 hermitage as Gregory Naziane saith is a good- 
 ly thing, this doth the mount Carmel of Eli as 
 teach, John's desert, and that mount unto 
 M'hich Jesus often retired, and was quietly 
 
 will, and intention, which be more respect- alone with himself Ser.26.de amorepauperum. 
 11* 
 
126 
 
 S. LUKE. 
 
 niav eat the Pasch with my Disciples ? 12 Ai\d he will show you a great refectory adorned; 
 and there prepare. 13 And they going, Jound as he said to them, and prepared the Pasch. 
 14 And when tlie hour was come, he sat down, and the twelve Apostles with him. 15 And he 
 said to them, With desire 1 have desired to eat this Pascli with you before 1 siiil'er. 16 For 1 
 say to you, that from this time I will not eat it, till it be lidtilltd in tiie kingdom of God. 17 
 And takiiiii the Clialice lie gave thanks, and said. Take and divide among you. 18 For 1 say 
 to you, That 1 will not drink of the generation of the vine, till the kingdom of God do come. 
 19 And taking bread, ho gave thanlis, and brake : and gave to them, saying. Tins is my Bouy 
 WHICH 18 GIVEN FOE YOU. Do this for a commemoration of me. 20 In like manner the Cha- 
 
 Annotations. 
 
 ver. 15. Wilh desire I have desired. This 
 great desire he had to eat this Paschal Iamb, 
 was not for itselti which he had celebrated 
 many years before : but because he meant im- 
 mediately after the Paschal of the Law was 
 sacrificed and eaten, to institute the other new 
 Paschal in the oblation and eatin" of his own 
 body, by which the old Paschal should end 
 and be fulfilled, and in which the old Testa- 
 ment and Law ceasing, tlie kingdom of God, 
 which is the state of the New Testament and 
 of his Church, should begin. For the very 
 passage from the old Law to the new was in 
 this one Supper. 
 
 ver. 17. Faking the Chalice. This Chalice, 
 according to the very evidence of the text it- 
 selt also, is not the second part of the holy Sa- 
 crament, but that solemn cup of wine which 
 belonged as a libament to the oflering and eat- 
 ing of the Paschal lamb. Which being a 
 figure especially of the holy Chalice, was 
 there drunken by our Saviour, and given to the 
 Apostles also, with declaration, that it should 
 be the last cup of the Law, not to be drunken 
 any more, till it should be drunken new in the 
 kingdom of God, that is to say, in the celebra- 
 tion of the B. Sacrament of his blood of the 
 New Testament. And by this place it seem- 
 ethvery like, that the words in Matthew, Lvritt 
 drink of the fruit of the Vine, ^c. were pertain- 
 ing to this cup of the old Law, and not to the 
 holy Sacrament, though they be there by repe- 
 tition or recapitulation spoken after the holy 
 Chalice. 
 
 ver. 19. Thisismyhodij. Although sense tell 
 thee it is bread, yet it is the body, according 
 to his words, let faith confirm thee, judge not 
 by sense, after the words of our Lord let no 
 doubt arise in thy mind, Cyril, mystag. 4. Of 
 the verity of flesh and blood there is left no 
 place to doubt : by the profession of our Lord 
 liimselli and by our faiih, it is flesh and blood 
 indeed. Is not this truth ? To them be it un- 
 true, which deny .Iesiis Christ to be true 
 God. Hilur. lib. 8. de Trinit. 
 
 ver. 19. Which is given. As the former 
 words make and prove his body present, so 
 ihe.se words jilainly siirnify, that it is present, 
 as given, ofl'ered, or sacrificed for us : and be- 
 ing uttered in the Present tense, it signifieth 
 not only that it should afterward be given or 
 offered on the cross, but that it was then 
 also in the Sacrament given and offered for 
 ns. Whereby it is invincibly proved, that 
 his body is present as a host or sacrifice : and 
 that the making or consecrating thereof must 
 jioeds be sacrificing. And therefore the holy 
 Fathers m this sense call it a sacrifice. Nisseii. 
 
 Chapter 22. 
 oral. 1 di- resur. Jjeo, ser. 7. and 8. de Pass. He- 
 sychiw^, lib. 2. in. Levit. cap. 8. Gregor. horn. 37. 
 ui Kvang. and Dial. lib. 4. c. 59. CyriUns Hiros. 
 mysliig. 5. Dionya. Eccl. hier. c. 3. Ignat. Ep. 5. 
 ad Smym. Justinus dud. cum Tryph. cirr. mcd. 
 Iren. Itb. 4. ca. 32. and 34. Terttd. de cult. Jam. 
 and ad uxor. lib. 2. Cypr. Ep. ad Cecil, and de 
 Ccen.Do. Euscb. Demonst. Evang. lib. 1. cap. 10. 
 Ndzian. orat. 1. cont. Julimium. Chrysost. ho. 83. 
 in 2.5. Matt, and lib. 6. de Sacerd. Amhros. lib. 4. 
 de Sacrum, cap. 6. a7id lib. 1. OJfir. c. 48. Hicro. 
 in Ep. ad Hcdib. q. 2. and ad Evagr Ep. 126. 
 torn. 3. Angus, in Psal. 33. Cone. 1. and alibi serpe. 
 Graici omnes in 9 Hebr. and Primasius, Con. Nic. 
 1. Can. 14. Ephes. ad Nestor. Constantino]). 6. 
 Can. 32. Nic. 2. Act. G. torn. 3. Lateran. Constant. 
 Flor. Trid. 
 
 ver. 19. Do this. In these words the holy 
 Sacrament of order is instituted, because 
 power and commission to do the principal act 
 and work of Priesthood, is given to the Apos^ 
 ties : that is, to do that which Christ then did 
 concerning his body : which was, to make and 
 offer his body as a sacrifice for us and for all 
 that have need of sacrifice, and to give it to be 
 eaten as Christ's body sacrificed, to all faith- 
 ful. For as the Paschal lamb was first sacri- 
 ficed, and then eaten : so was his body : and 
 thus to do he here giveth commission and au- 
 thority to the Apostles, and to all priests which 
 be their successors in this matter. Dions, cat. 
 Hierar. c. 3. Iren. lib. 4. c. 32. Cypr. ep. ad Cecil. 
 Clirys. horn. 17. in ep. Hebr. Amhros. in Ps. 28. 
 a7id in c. 10. ad Hebr. 
 
 ver. 19. Far a commfmoration. This Sacrifice 
 and Sacrament is to be done j)crpctually in the 
 Cliurch for the commemoration of Christ, 
 especially of his Passion : that is to say, 
 that it may be a lively representation, ex- 
 emplar, and form of his sacrifice upon the 
 cross. Ot which one oblation on the cross, 
 not only all oilier sacrifices of the Law were 
 figures, but this also : though this is a more 
 nigh, high, mystical, and marvellous sort than 
 any other, for in them Christ's death was sig- 
 nified as by resemblance and similitudes of 
 external creatures and bodies of brute beasts, 
 but in this of the New Testament, his body 
 visibly sacrificed on the cross, in and by the 
 self same body sacrificed and immolated in Sa- 
 crament, and under the shapes of bread and 
 wine, is most nearly and perfectly resembled : 
 and therefore this is most properly commemo- 
 rative, as most nearly expressing the very con- 
 dition, nature, efiieacy, sort, and substance of 
 that on the cross. For which the Fatliers 
 call it the very self same sacrifice, though in 
 other manner, which was done on the cross, as 
 
S. LUKE. 
 
 127 
 
 lice also, after he had supped, saying. This is the Chalice, the New Testament in my 
 Blood, which shall be shed for you. 21 But yet behold, the hand of him that betrayeth 
 me, is vviih me on the table. 22 And the Son of Man indeed goeth according to that which is 
 determined: but yet wo to that man by whom he shall be betrayed. 23 And they began to 
 question among themselves, whicli of them it should be that should do this. 24 And thiTro fell 
 also a contention between them, which of them seemed to be greater. 23 And he said to them, 
 The kings of the Gentiles overrule them : and they that have power upon them, are called be- 
 neficial. 2G But you not so : but he that is the greater among you, let him become as the 
 younger : and he that is the leader, as the waiter. 27 For which is greater, he that sitteth at 
 the table, or he that ministereth ? is not he that sitteth? but I am in the midst of you, 
 as he that ministereth : 28 And you are they that have remained with me in my temptations. 
 
 Annotations. 
 it is the self same thing, that is oflered in the 
 Sacrament, and on the cross, whereby you may 
 see the p'Tversity of the Protestants or their 
 ignorance, that thhik it therefore not to be 
 Christ's body, because it is a memory of his 
 body, or a figure of his body upon the cross: 
 nor to be a true sacrifice, because it is a com- 
 memorative sacrifice : for as the thing that more 
 lively, nearly,and truly resembleth or represent- 
 eth, is a belter figure than that which shadoweth 
 it afar otf : so this his body in the Sacrament, is 
 more perfectly a figure of Christ's body and 
 sacrifice, than any other. Christ himself the 
 Son of God is a figure and character of his 
 Father's person, being yet of the self same 
 substance, and Christ's body transfigured on 
 the holy Mount, was a figure and resemblance 
 of his person glorified in heaven, even so is 
 his body in the Sacrament to a faithful man 
 that knoweth by his belief grounded on Christ's 
 own word, that in the one form is his body, in 
 the other his blood, the most perfect represen- 
 tation of his death that can be. As for the sa- 
 crifice, it is no less a true sacrifice, because it 
 is commemorative of Christ's Passion; than 
 those of the Old Testament were the less true, 
 because they were prefigurative, for that is 
 the condition annexed to all sacrifice of every 
 Law, to represent Christ's Passion. 
 
 ver. 20. ]mch shall he shed. It is much to 
 be observed fliat the relative, which, in these 
 words is not governed or ruled, as some would 
 perhaps think, of the known blood, but of the 
 word chalice, which is most plain by the Greek. 
 Which taketh away all cavilations and shifts 
 from the Protestants, both against the real pre- 
 sence and the true Sacrificing. For it show- 
 eth evidently, that the blood as the contents of 
 the chalice, or as in the chalice, is shed for us, 
 for so the Greek readeth in the present tense, 
 and not only as upon the cross. And therefore 
 as it foUoweth thereof invincibly, that it is no 
 bare figure, but his blood indeed, so it ensueth 
 necessarily, that it is a sacrifice, and propitia- 
 tory, because the chalice, that is the Blood con- 
 tained in the same, is shed for our sins. For 
 all that know the manner of the Scriptures' 
 speeches, know also that this. Blood to be shed 
 for sin, is to be sacrificed for propitiation or 
 for pardon of sins. And this text proveth all 
 this so jilainly, that Beza turneth himself 
 roundlyupon the holy Evangelist, charging him 
 with Solecism or false Greek, or else that the 
 words, which yet he confesseth to be in all 
 copies, Greek and Latin, are thrust into the 
 text cut of some other place : which he rather 
 
 Chapter 22. 
 standeth upon than that Luke should speak in- 
 congruously in so plain a matter. And there- 
 fore he saith plainly that it cannot be truly said ■ 
 neither of the chalice itself nor of the contents 
 thereof: which is indeed to give the lie to the 
 blessed Evangelist, or to deny this to be Scrip- 
 ture. So clear is the Scripture for us, so mise- 
 rable flights and shifts is falsehood put unto, 
 God be thanked. 
 
 ver. 20. This is the Chalice. The Greek is 
 here so plain, that there was very blood in the 
 Chalice shed for us, that Beza saith it is a cor- 
 ruption in the Greek. Anuot. upon this place. 
 
 ver. 24. Contention. The Apostles perceiv- 
 ing Christ's departure fromthem, and his king- 
 dom to be near, as infirm men, and not yet en- 
 dowed with the spirit of God, began to have 
 emulation and cogitations of superiority one 
 over another : which our Master repressethin 
 them by exhortation to humihty, and by his own 
 example, that being their Lord, yet so lately 
 served them : not forbidding Majority or Su- 
 periority in them, but pride, tyranny, and con- 
 tempt of their inferiors. 
 
 ver. 28. The New Testament in my blood. 
 Moses took the blood of the first sacrifice 
 that was made after the giving of the Law, 
 Exod. 24. and with blood confirmed the cove- 
 nant and compact betwixt God and his people, 
 and so dedicated the Old Testament, which 
 without blood, saith Paul, was not dedicated, 
 Moses put that blood also into a standing piece, 
 and sprinkled all the people, &c. with the same, 
 and said these formal words. This is the blood 
 of the covenant, <^c. or, as it is read in Paul, of 
 the Testament which God hath delivered unto 
 you. Unto all which, Christ in this action 
 about the second part of this his sacrifice, in 
 every of the Evangelists most clearly allu- 
 deth, expressing that the New Testament is be- 
 gun and dedicated in his blood in the Chalice, 
 no less than the Old was was dedicated, begun, 
 and ratified in that blood of Calves contained in 
 the goblet of Moses, with which his own blood 
 he sprinkled inwardly his Apostles as the first 
 fruits of the New Testament, imitating the 
 words of Moses, and saying, This is the Cha- 
 lice, the New Testament, ^c. which the other 
 Evangelists spake more plainly. This is my 
 blood of the New Testament. By all which it is 
 most certain, that Christ's blood in the Chalice, 
 is the blood of Sacrifice, and that in this sacri- 
 fice of the altar consisteth the external reli- 
 gion and proper service of the New Testa- 
 ment, no less than the sovereign worship 
 of God in the old Law did consist m the sacn- 
 
las 
 
 S. LUKE. 
 
 29 And I dispose to you, as my father disposed to me, a Itingdom ; 30 That you may eat and 
 drink upon my table in my kingdom, and may sit upon thrones, judging the twelve tribes of 
 Israel. 31 And our Lord said, Simon, Simon, behold Satan hath required to have you tor to 
 sift as wheat : 32 But I havk praveu for thee, that thy taith fail not : and thou once con- 
 verted, confirm thy brethren. 33 Wlio said to him. Lord, with tiiee 1 am ready to go both 
 
 Annotations. 
 fices of the same. For though Christ's sacrifice 
 on the Cross, and his blood shed for us there, 
 be the general price, redemption, and satisfac- 
 tion for us all, and is the last and .pcrfectest 
 sealing or confirmation of the new Law and 
 Testament ; yet the service and sacrifice 
 which the people of ilie New Testament might 
 resort unto, could not be that violent action ot 
 the Cross, but this on the Altar, which by 
 Christ's own appointment is and shall be the 
 eternal ollice ot the New Testament, and the 
 continual application of ail the benefits of his 
 Passion unio us. 
 
 ver. 31. Simon, Simon. Lastly, to put them 
 out of doubt, he callelh Peter twice by name, 
 and telling him the Devil's desire to sift and 
 try them all to the uttermost, as he diil that 
 night, saith that he hath especially prayed for 
 him, to tiiis end that his faith should never fail, 
 and that he being once converted, should after 
 that torever confirm, establish or uphold the 
 rest in their faith. Which is to say, that Peter 
 is that man whom he would make .Superior 
 over them and the whole Church. Whereby 
 we may leani that it was thought fit in the pro- 
 vidence of God, that he who should be the 
 head of the Church, should have a special 
 privilege by Clirist's prayer and promise, never 
 to tail in faith, and that none other, either Apos- 
 tle, Bishop, or Priest may challenge any such 
 singular or special prerogative either of his 
 Othce or person, otherwise than joining in 
 faith with Peter, and by holding of him. The 
 danger, saith Leo, was common to all the Apos- 
 tles, but our Lord took special care of Peter, 
 that the state of all the rest might be more 
 sure, if the head were invincible : God so dis- 
 pensing the aid of his grace, that the assurance 
 and strength which Christ gave to Peter, might 
 redound by Peter to the rest of the Apostles. 
 Augustine also : Christ praying for Peter, 
 prayed for the rest, because in the Pastor and 
 Prelate the people is corrected or commended. 
 And Ambrose writeth, that Peter after his 
 temptation was made Pastor of the Church, be- 
 cause it was said to him. Thou beiuff converted, 
 confirm ihj/ hrelhrcn. Neither was this the pri- 
 vilege of Peter's person, but of his olfice, that 
 he should not fail in faith, but ever confirm all 
 other in their faith. For the Church, for whose 
 sake that privilege was thought necessary in 
 Peter the head thereof, was to be preserved no 
 loss afterward, than in the Apostles' time. 
 Whereupon all the Fathersapply this privilege 
 of not failing, and of confirming other in faith, 
 to the Roman Church, and Peter's successors 
 in the same. To which, says Cyprian, infi- 
 delity or false faith cannot come. And Bernard 
 saith, writing to Iniioccntius Pope, against 
 Abilardus the Heretic, we must refer to your 
 Apostleship all the scandals and perils which 
 may fall, in matter of faith specially. For there 
 
 CirAPTER 22. 
 the defects of faith must be holpen, where faith 
 cannot tail. For to what other See was it ever 
 said, I have prayed for thee Peter, that thy faith do 
 not jail? So say the Fathers, not meaning that 
 none of Peter's seat can err in person, under- 
 standing, private doctrine, or writings, but 
 that ttiey caimot nor shall not ever judicially 
 conclude or give definitive sentence for false- 
 hood or iieresy against the Catholic faith, in 
 their Consistories, Courts, Councils, Decrees, 
 deliberations or consultations kept for decision 
 and determination of such controversies, 
 doubts, or questions of faith as shall be pro- 
 posed unto them ; because Christ's prayer and 
 promise protecteth them therein for confirma- 
 tion of their brethren. And no marvel that 
 our Master would have his vicar's consistory 
 and Seat infallible, seeing even in the old Law 
 the high Priesthood and Chair of Moses want- 
 ed not great privilege in this case, though 
 notliing like the Church's and Peter's preroga- 
 tive. But in both, any man of sense may see 
 the difierence between the person, and the 
 office, as well in doctrine as life Liberius in 
 persecution might yield, Marcellinus for fear 
 might commit idolatry, llonorius might fall to 
 heresy, and more than all this, some .Fudas might 
 creep into the Cilice : and yet all this without 
 prejudice of the Office and Seat, in v>hich, saith 
 Augustine, Our Lord hath set the doctrine of 
 truth. Caiphas by privilege of his Office pro- 
 phesied right of Christ, out according to his 
 own knowledge aud faith, knew not Christ. 
 The Evangelists and other penners of holy 
 writ, for the execution of that function had the 
 assistance of God, and so far could not possi- 
 bly err : but that Luke, Mark, Solomon or the 
 rest might not err in other their private wri- 
 tings, that we say not. It was not the personal 
 wisdom, virtue, learning, or faith of Christ's 
 vicars, that made Bernard seek to Innocentiua 
 the third : Augustine and the Bishops of Af- 
 rica to Innocentius the first, and to Celestinus 
 ep. 90. 92. 95 : Chrysostom to the said Inno- 
 centius : Basil to the Pope in his time, ep. 52. 
 Hierome to Darnasus, ep. 57, 58. torn. 2. but it 
 was the prerogative of their Office and higher 
 degree of Unction, and Christ's ordinance, that 
 would have all Ajiostlcs and Pastors in the 
 world, for their confirmation in taith and Ec- 
 clesiastical regiment, depend on Peter. The 
 lack of knowledge and hmnhle acceptation of 
 which God's providence, that is, that one is not 
 honoured and obeved of all the brotherhood, is 
 the cause of all Schisms and Heresies, saith 
 Cyprian. A point of such importance, that all 
 the Twelve being in Aiiostleship like, Christ 
 would yet for the better keeping of unity and 
 truth, have one to be head of them all, that a 
 head being once appointed, occasion of Schism 
 might be taken away, saith Ilieromc, lib. 1. adv 
 Joviman. c. 14. 
 
S. LUKE. 129 
 
 into prison and unto death. 34 And he said, I say to thee, Peter, the cock shall not crow to- 
 day, till thou deny thrice that thou knowest me. 35 And he said to them, When 1 sent you 
 without purse and scrip, and shoes, did you lack any thing ? But they said, Nothing. 36 He 
 .said therefore unto them, But now he that hath a purse, let him take it, likewise also a scrip : 
 and he that hath not, let him sell his coat and buy a sword. 37 For I say to you, that yet this 
 that is written nuist be fultilled in me. And w'ali the wicknl was he reputed. For those thin>^s 
 that are concerning me have an end. 38 But they said, Lord, Lo two swords here. But iTe 
 said to them, It is eiiough. 39 And going forth he went, ai'cording to his custom, into Mount 
 Olivet. And his Disciples also followed him. 40 And when he was come to the place, he 
 said t^o them, Pray lest ye enter into temptation. 41 And he was pulled away from them a 
 stone's cast : and kneeling, he prayed, 4'2 Saying, Father, if thou wilt, transfer this Chalice 
 from me. But yet not my will, but thine be done. 43 And there appeared to him an Angel 
 from heaven, strengthening him. And being in an agony, he prayed the longer. 44 And liia 
 sweat became as drops of blood trickling down upon Uie earth. 45 And when he was risen up 
 from prayer, and was come to his Disciples, he tbmid them sleeping for pensiveness. 46 And 
 he said to them. Why sleep you? arise, pray, lest you enter into temptation. 47 As he was 
 yet speaking, behold a multitude ; and he tliat was called Judas, one of the Twelve, went be- 
 fore thein, and approached to Jesus for to kiss him. 48 And Jesus said to him, Judas, widi 
 a kiss dost thou betray the Son of Man? 49 And they that were about him, seeing what 
 would be, said to him. Lord, shall we strike with the sword ? 50 And one of them smote the 
 servant of the high Priest: and cut oft" his right ear: 51 But Jesus answering, said, Suffer ye 
 thus far. And when he had touched his ear, he healed him. 52 And Jesus said to them that 
 were come unto him, the chief Priests, and Magistrates of the Temple, and Ancients, As it 
 were to a thief are you come forth with swords and clubs? 53 When I was daily with you in 
 the Temple, you did not lay hands upon me, but this is your hour, and the power of darkness. 
 54 And apprehending him, they led him to the high Priest's house : but Peter followed afar 
 off. 55 And a tire being kindled in the midst of the court, and they sitting about it, Peter was 
 in the midst of them. 56 Whom when a certain wench saw sitting at the light, and had beheld 
 him, she said. This fellow also was with him. 57 But he denied him, saying. Woman, I know 
 him not. 58 And after awhile another man seeing him, said, And thou art of them. But 
 Peter said, O man, I am not. 59 And after the space as it were of one hour, a certain other 
 man affirmed, saying, Verily this fellow also was with him, for he is also a Galilean. 60 And 
 Peter said, Man, I know not what thou sayest. And incontinent as he was yet speaking, the 
 cock crew. 61 And our Lord turning looked on Peter. And Peter remembered the word of 
 our Lord, as he had said, that before the cock crow, thou shalt thrice deny me. 62 And Peter 
 going forth a doors, wept bitterly. 63 And the men that held him, mocked him, beating him. 
 64 And they did blindfold him, and smote his face. And they asked him, saying, Prophesy, 
 who is it that smote thee ? 65 And blaspheming many other things they said against him. 66 
 And when it was day, there assembled the Ancients of the people and the chief Priests and 
 Scribes, and they brought him into their council, saymg, 67 If thou be Christ, tell us. And 
 he said to them, If I tell you, you will not believe me : 68 It also I ask, you will not answer 
 me, nor dismiss me. 69 But from henceforth the Son of Man shall be sitting on the right 
 hand of the power of God. 70 And they all said. Art thou then the Son of God ? Who said, 
 You say that I am. 71 But they said, What need we testimony any further ? For ourselves 
 have heard of his own mouth. 
 
 CHAPTER XXIII. 
 Tlie Jews accuse him tci Pilate the Gentile: 4 ivJio seeking earnestly to deliver him, speanlly after 
 thai Herod sent him hack, 17 they not onlt/ prefer the murderer Barahhas, but also cry, Cruciji/ie. 
 26 In the way to Calvary he foreieUeth the women that lamented upon him, the horrible destruction 
 of their Jerusalem. 32 Upon the cross he is between two thieves, 35 scorned of the Jews, 36 of the 
 soldiers, 39 and of one of the thieves, 40 but even there confessed of the other thief, 44 a7id after 
 his death, because of the areal miracles concurring, also of the Centurion, 48 yea, and of the whole 
 viuUilude, 50 and finalh/ he is buried honourably. 
 
 1 And all the multitude of them rising up, led him to Pilate. 2 And they began to accuse 
 him, saying, We have found this man subverUng our nation, and prohibiting to give tribute to 
 Cesar, and saying that he is Christ the Kin». 3 And Pilate asked him saying. Art thou the 
 King of the Jews ? But he answering said. Thou sayest. 4 And Pilate said to the chief 
 Priests and multitudes, I find no cause in this man. 5 But they were more earnest, saying, 
 He stirreth the people, teaching throughout all Jewry, beginning from GaUlee even hither. 6 
 But Pilate hearing Galilee, asked if'the man were of GaHlee. 7 And when he understood 
 that he was of Herod's jurisdiction, he sent him back to Herod, who was also himself at .fe- 
 rusalem in those days. 8 And Herod seeing Jesus, was very glad, for he was desirous of a 
 long time to see him, for because he heard many things of him : and he hoped to see some 
 sign wrought by him. 9 And he asked him in many words. But he answered him nothing. 
 10 And there stood the chief Priests and the Scribes constantly accusing him. 11 And Herod 
 with his army set him at naught : and he mocked him, putting on him a white garment, and 
 sent him back to Pilate. 12 And Herod and Pilate were made friends that day, for before they 
 were enemies one to another. 13 And Pilate calling together the chief Priests and magistrates 
 and the people, 14 Said to them. You have presented unto me this man, as averting the people, 
 
130 
 
 S. LUKE. 
 
 and behold I examining him before you, have found no cause in this man of those thmgs where- 
 in you accuse him. 15 No, nor Herod neither, for I sent you to him, and behold, nothing 
 worthy of death is done to him. 16 I will chasten him theretore and dismiss hmi. 17 And he 
 of necessity had to release unto them upon the feast day, one. 18 But the whole multitude to- 
 gether cried out, sayim^. Despatch him, and release us liarabbas. 19 Who was tor a certain 
 sedition made in the ci'ty and murder, cast into prison. 20 And Pilate again spake to them, 
 desirous to release Jesus. 21 But they cried again, saying, Crucity, cruelty him. 22 And 
 he the third time said to them, Why, what evil hath this man done ? I find no cause ot death 
 in hitn. I will correct him therefore and let him go. 23 But they were instant with loud voicis 
 requiring that he might be crucified. And their voices prevailed. 24 And Pilate adjudged 
 their petition to be done, 25 And he released unto them him that for murder and sedition had 
 been cast into prison, whom thev demanded : but Jesus he delivered to their pleasure. 26 
 And when they led him, they took one Simon of Gyrene coming from the country : and they 
 laid the cross upon him to carry alter Jesus. 27 And there followed him a great multitude of 
 people, and of women which bewailed and lamented him. 23 But Jesus turning to them, said, 
 Daughters of Jerusalem, weep not upon me, but weep upon yourselves, and upon your children. 
 29 bar behold the days shall come, wherein they will say. Blessed are the barren, and the 
 wombs that have not borne, and the paps that have not given suck. 30 Then shall they liepii to 
 say If) the mountains, Fall upon us : and to the hills, Cover ris. 31 For if in the green wood they 
 do these things, in the dry what shall be done ? 32 And there were led also other two male- 
 factors with him to be executed. 33 And after they came to the place which is called Calvary, 
 there they crucified him: and the thieves, one on the right hand, and the other on the left. 34 
 And Jesus said. Father, forgive them, for they know not what they do. But they dividing his 
 garments did cast lots. 35 And the people stood expecting, and the princes with them de- 
 rided him, saying. Others he hath saved, let him save himself, if this be Chnst, the elect of 
 God. 36 And the soldiers also mocked him coining to him, and offering him vinegar, 37 
 Saying, If thou be the king of the Jews, save thyself 38 And there was also a superscription 
 written over him in Greek and Latin, and Hebrew letters: This is the King of the Jews. 
 39 And one of those thieves that were hanged, blasphemed him, .saving, If thou be Christ, save 
 thyself, and us. 40 But the other answering, rebuked him, saving. Neither dost thou fear God, 
 whereas thou art in the same damnation? 41 And we indeed justly, for we receive worthy of 
 our doings: but this man hath done no evil. 42 And he said to Jesus, Lord, remember me 
 when thou shall come into thy kingdom. 43 And Jesus said to him. Amen, I say to thee : this 
 day thou shalt be with me in paradise. 44 And it was almost the sixth hour : and there was made 
 darkness upon the whole earth until the ninth hour. 45 And the sun was darkened : and the 
 veil of the Temple was rent in the midst. 46 And Jesus crying with a loud voice, said. Fa- 
 ther, into thy hands I commend my spirit. And saying this he gave up the ghost. 47 And the Cen 
 turion seeing that which was done, glorified God, saying. Indeed this man was just. 48 And 
 all the multitude of them that were present together at that sight, and saw the things that were 
 done, returned knocking their breasts. 49 And all his acquaintance stood afar of! : and the 
 women that had followed him from Galilee seeing these things. 50 And behold a man named 
 
 Annotations. 
 
 ver. 34. Forgive them. A perfect example of 
 charity in our Saviour praying for his crucifiers, 
 which the first martyr Stephen did follow, Acts 
 7. and the prayers of both were heard: Christ's 
 prayer taking effect in the Centurion and others, 
 Stephen's in Paul. 
 
 ver. 43. In Paradise. Thou mayeslnothere- 
 upon defer thy conversion or amendment, pre- 
 suming of grace at the last hour of thy life, nor 
 look to have salvation by faith and confession 
 of Christ without good Nvorks, nor to go straight 
 to heaven without satisfaction, penance, or 
 punishment for thy former sins and life ill spent, 
 nor challenge security and certain knowledge 
 of thy salvation, for this good thief's case is 
 not common, but a rare example of mercy and 
 prerogative : but for the first point,learn only not 
 to despair, though thou hast been ill to the last 
 moment of thy life : for the second, that faith, 
 hope and chanty, repentance, and good will be 
 sufllcient, and good works not required, where 
 for want of time and onportiinity they cannot 
 be had : for the third, that Christ gave to this 
 happy man for his zealous confession of him 
 and reprehending his fellow, not only remis- 
 sion of his sins, but also by extraordinary grace, 
 
 Chapter 23. 
 a pardon of all penance and satisfaction due 
 cither in this life or the next for the same, even 
 as the holy Church by his example and com- 
 mission giveth pardons also to some of her 
 zealous children, of all punishment due for their 
 offences, and such go straight to heaven : lastly, 
 that every one hath not a revelation of his sal- 
 vation as this man had, and therefore cannot 
 be so sure as he was. 
 
 ver. 53. Wherein never. As in the womb of 
 Mary none was conceived before nor after 
 him, so in this monument none was laid before 
 nor after him: which prerogative, no doubt, 
 was of God's providence, this Joseph no less 
 abstaining afterward to be buried in it, than the 
 other Joseph from copulation with the mother 
 of our Lord. Aus^ustine. 
 
 ver. 55. Saw the monument. These good wo- 
 men of great devotion observed the Sepulchre 
 for the honour of the holy body. Whereupon 
 the devotion of faithful folk watching and visit- 
 ing on Good Friday and Easter-eve the sepul- 
 chre made in every Church for memory of our 
 Lord's burial, is exceeding good and irod[y, spo- 
 cially the B. Sacrament, for more signification 
 sake being present in the same Sepulchre. 
 
S. LUKE. 
 
 131 
 
 Joseph- which was a senator, a good man and a just. 51 He had not consented to their counsel 
 and doings, of Arimathea a city of Jewry, who also himself expected the kingdom of God. 52 
 This man came to Pilate, and asked the body of Jesus. 53 And taking it down, wrapped it in 
 sindon, and laid him in a monument hewed of stone, wherein never yet any man had been laid. 
 54 And it was the day of Parasceve, and the Sabbath drew near. 55 And the women that 
 were come with him from Galilee, following after, saw the monument, and how his body was 
 laid. 56 And returning they prepared spices and ointments : and on the Sabbath they rested 
 according to the commandment. 
 
 CHAPTER XXIV. 
 Devout women not finding his hody in the sepulchre, 4 Angels tell them that he is risen according to 
 his own prediction : 9 yet the Apostles will not believe it. 12 But neither Peter findeth his body 
 there. 13 He walketh with two Disciples, declaring all this unto them out of the Scripturts, and is 
 known of them by breaking of bread. 36 The same day he appcareth to the Eleven and others being 
 together, is felt of them, and eatelh with them, finally teaching them out of the Scriptures not only cf 
 his Passion and Resurrection, 47 but also of his Catholic Church, 49 he prvmiseth the Holy 
 Ghost to confirm them, 50 and so ascendeth into heaven. 
 
 1 And in the first of the Sabbath very early they came to the monument, carrying the spices 
 which they had prepared. 2 And they found the stone rolled back from the monument. 3 And 
 going in, they found not the body of our Lord Jesus. 4 And it came to pass : as they were 
 astonished in their mind at this, behold two men stood beside them in glistering apparel. 
 5 And when they feared and cast down their countenance toward the ground, they said unto 
 them. Why seek you the living with the dead ? 6 He is not here, but is risen, remember how 
 he spake to you, when he yet was in Galilee, 7 Saying, That the Son of Man must be de- 
 livered into the hands of sinners and be crucified, and the third day rise again. 8 And they 
 remembered his words. 9 And going back from the monument, they told all these things to 
 those eleven, and to all the rest. 10 And it was Mary Magdalen, and Joanna, and Mary of 
 James, and the rest that were with them, which said these things to the Apostles. 11 And 
 these words seemed before them as dotage, and they did not believe them. 12 But Peter rising 
 up ran to the monument : and stooping down he saw the linen clothes lying alone, and went 
 away marvelling with himself at that which was done. 13 And behold, two of them went the 
 same day into a town which was the space of sixty furlongs from Jerusalem, named Emmaus. 
 14 And they talked betwixt themselves of all those thing that had chanced. 15 And it came 
 to pass while they talked and reasoned with themselves, Jesus also himself approaching went 
 with them. 16 But their eyes were held that they might not know him. 17 And he said to 
 them. What are these communications that you confer one with another walking, and are sad 1 
 18 And one whose name was Cleophas, answering, said to him. Art thou only a stranger in 
 Jerusalem, and hast not known the things that have been done in it, these days? 19 To whom 
 he said, What things? And they said, concerning Jesus of Nazareth, who was a man a Prophet, 
 mighty in work and word before God and all the people, 20 And how our chief Priests and 
 Princes delivered him into condemnation of death, and crucified him. 21 But we hoped that it 
 was he that should redeem Israel : and now besides all this, to day is the third day since these 
 things were done. 22 But certain women also of ours made us afraid : who before it was hght, 
 were at the monument. 23 And not finding his body, came, saying that they saw a vision also 
 of Angels, who say that he is alive. 24 And certain men of ours went to the monument : and 
 they found it so as the women said, but him they found not. 25 And he said to them, O foolish 
 and slow of heart to believe, in all things which the Prophets have spoken. 26 Ought not Christ 
 to have sufi'ered these tilings, and so to enter into his glory ? 27 And beginning from Moses and 
 all the Prophets, he did interpret to them in all the Scriptures the things that were conceming 
 him. 28 And they drew nigh to the town whither they went : and he made semblance to go fur- 
 ther. 29 And they forced him, saying. Tarry with us, because it is toward night, and the day 
 is now far spent. And he went in with them, 30 And it came to pass, whiles he sat at the 
 table with them, he took bread, and blessed and brake and did reach to them. 31 And their 
 
 Annotations. 
 
 ver. 1. First of the Sabbath. That is first after 
 the Sabbath, which is, saith Hierome, q. 4. ad 
 Hedib. dies Dominica, our Lord's day, wherein 
 he arose, for the week is divided into the Sab- 
 bath, and 1. 2. 3. 4. 5. 6. of the Sabbath, and the 
 Apostle, 1 Cor. 16, 2, commanded a collection 
 of money to be made on the first of the Sab- 
 bath, whereby we learn, both the keeping of 
 ?'mday, and the Church's count of days by the 
 2. 3. 4. of the Sabbath, to be Apostolical, which 
 Sylvester afterward named, 2. 3. 4. feriam &c. 
 Breviar. Roman. Decemh. 31. 
 
 ver. 30. Took bread. The fathers in divers 
 places take this to be meant of the B. Sacra- 
 ment, Author opens imperf. ho. 17. Augustine lib. 
 
 Ch.a,pter 24. 
 3. de consensu Evang. c. 25. and ser. 140. detemp. 
 andep. 59. adPaulinum. q 8. Paulinus himself in 
 the next epistle before that, among Augustine's. 
 Bede also upon this place. Theophylact upon 
 this place. And that it should be meant of the 
 holy Sacrament, the form of solemn taking the 
 bread into his hands, blessing it, breaking it, 
 and reaching it to his disciples, exceeding pro- 
 per to the consecration, and common to none 
 other vulgar benediction, nor any v/ay used but 
 in Christ's miraculous multiplying the loaves, 
 and the singular effect in notiiyina: Christ unto 
 them, do prove And if it be the Sacrament, 
 as it IS most probable, then is it an evident ex- 
 ample and warrant of ministration in one kind 
 
132 
 
 S. LUKE. 
 
 eyes were opened and thej' knew him : and lie vanished out of their signt. 32 And they gaid 
 one to the other, Was notour heartburning in us, whiles he siialte in the way, and opened unto 
 us tho Scriptures ? 33 And rising up the same hour they went back into Jerusalem : and they 
 found the eleven gathered together, and those that were with them, 34 Saying, that our Lord 
 is risen in deed, and lialli appeared to Simon. 35 And they told the things that were done m 
 the way : and how tlicy knew him in the breaking of bread. 36 And whiles they spake these 
 things, Jesus stood in the midst of them, an<i he said to them, Peace be to you : it is I, tear not. 
 37 But they being troubled and frightened, imagined that they saw a spirit. 38 And he saii! 
 to them, Why are you troubled, and cogitations arise into your hearts ? 39 See my hands and 
 feet, that it is myselt, handle, arid see : for a spirit hath not fiesh and bones, as you see me to 
 have. 40 And when he had said this, he showed them his hands and feet. 41 But they yet 
 not believing and marvelling tor joy, he said. Have you here any thing to be eaten ? 42 But 
 they offered him a piece of fish broiled and a honey comb. 43 And when he had eaten before 
 them, taking the remains he gave to them. 44 And he said to them, these are the words 
 which I spake to you, when I was yet with you, that all things must needs be fulfilled, which 
 are written in the law of Moses, and the Projiliets and the Psalms of me. 45 Then he opened 
 their understanding, that they might understand the Scriptures. 46 And he said to them. That 
 so it is written, and so it behooved Christ to suffer, and to rise again from the dead the third 
 day : 47 And penance to be preached in his name and remission of sins unto all nations, be- 
 ginning from Jerusalem. 48 And you arc witnesses of these things. 49 And 1 send the pro- 
 mise of my father u[)i)n you: but you, tarry in the city, till you be endued with power from 
 high. 50 And Ik; brought them forth abroad into Bethania : and lifting up his hands he blessed 
 them. 51 And it came to pass, whiles he blessed them, he departed from them, and was carried 
 into heaven. 52 And they adoring went back into Jerusalem with great joy: 53 And they 
 were always in the temple praising and blessing God. 
 
 Annot.\tions. 
 ver. 47. And pmanne. As he shall be Ana- 
 thema, saith Augustine, which preacheth that 
 Christ neither suffered nor rose again, because 
 We learn by the Gospel, T/iaf it hehoovfd Christ tn 
 suffer and to rise azain tltr third dtiy : so he shall 
 also be Anathcrna, whosoever preacheth the 
 Church to be elsewhere than in the communion 
 of all nations : because by the self same Gos- 
 pel we le.Trn in the words next following, and 
 penance to lip preached in his name and remission 
 of sins throwj:hou( all nations. Aug. ep. 48 
 
 ver. 47. Penance to he preached. He showed 
 unto them out of the Scriptures, not only the 
 things that were now accomplished in himself 
 , but also that were yet to come about his 
 Church : as, where it should begin, to wit, at 
 Jerusalem : and how far it should go, to wit, 
 to all nations : that he mightnot suffer us, saith 
 Augustine, to err neither in the bridegroom 
 nor in the brine. For this inaketh manifestly 
 against all Heretics and Schismatics, that set 
 up new Churches in particular countries, draw- 
 itig the people from the foresaid only true 
 Church, which from Jerusalem so groweth 
 over all nations, tiU the end of the world come, 
 ver. 50. Blessed them.. Christ our high Priest, 
 
 Chapter 24. 
 
 prefigured specially therein by Melchisedec, 
 often gave his blessing to his : sometimes by 
 words, as, Peace he to you: sometimes by im- 
 posing his hands : and now here by lifting up 
 his hands over his Disciples as it were for his 
 farewell. In what form, the Scrijiture doth 
 not e.xpress, but very like it is that in form of 
 the cross, as Jacob the Patriarch blessed his 
 nephews for signification of Christ's benedic- 
 tion, for now the cross began to be glorious 
 among the faithful, and the Apostles, as it is 
 most certain by the fathers which call it an 
 ancient tradition, used that sign for an exter- 
 nal note of benediction. Yea, Augustine saith, 
 in Psalm 30. Cone. 3, that Christ himself not 
 without cause would have his sign to be fixed 
 on our foreheads as in the seat of sliamefastness 
 that a Christian man should not be ashamed of 
 the reproach of Christ, and what form can a 
 Christian man use rather to bless himself or 
 others, than that which wasdedicated in Christ's 
 death, and is a convenient memorial of the 
 same ? Howsoever it be that the Bishops and 
 Priests of God's Church bless with an external 
 sign, no man can reprehend, being warranted 
 by Christ's own example and action. 
 
S. JOHN. 133 
 
 THE ARGUMENT OF S. JOHN'S GOSPEL. 
 
 Saint John's Gospel maybe divided into four parts. The first partis, of the acts of Christ before 
 his solemn manifestation of himself, while John Baptist was yeibaptizin^ : Chap. 1.2. 3. 4. The 
 second, of his acts in Jewry having now began his solemn manitestation in Galilee, Matt. 4. 12. 
 the second Easter or Pasch of his preaching -. Chap. 5. For of the hrst Pasch, we had in 
 the first part, Chap. 2. 13 : And the Pasch of the Jews was at hand. And that feast whereot we 
 have in this second part. Chap. .5. 1 : After this there was a festival day oj the Jews, is thought of 
 good authors, to be the feast of Pasch. The third part is, of his acts ui Galilee, and in Jewry, 
 about the third Pasch, and after it: Chap. 6, to the 12. for so we have Chap. 6. 4 : And 
 Pasdi the festival day of the Jt^s was at hand. The fourth pari is of the fourth Pasch which 
 we have in the end of the Chap. 11. 55 : And the Pasch of the Jews iwm at hand, that is to 
 say of the holy week of his Passion in Jerusalem: Chap. 12. unto the end of the book. By 
 which division it is manifest, that the intent of this evangelist's writing after the other three, 
 was to omit the Acts of Christ in Galilee, because the other three had written them at large : 
 and to report his Acts done in Jewry, which they had omitted. And this he doth, because Jewry 
 with Jerusalem and the Temple, being the principal part of the country, there abode the prin- 
 cipal of the Jews, both for authority, and also for learning in the Law, or knowledge of the 
 Scriptures, and therefore that was the place, where our Lord Jesus finding in the head itself, 
 and in the leaders of the rest, such wilful obstinacy and desperate resistance, as the Prophets 
 had foretold, did by this occasion, much more plainly than in Galilee, both say and prove, at 
 sundry times, even every year of his preaching, himself to be the CHRIST that had been so long 
 promised unto them, and expected of them : and the same CHRIST to be not only a man, as 
 they imagined, but also the natural, consubstantial, and coeternal Son of God the Father, who 
 now had sent him. Therefore these were the words and deeds that served best the purpose of 
 this Evangelist, being, to show the glory and excellency of this person JESUS : that thereby 
 the Gentiles mi^ht see, how worthily Jerusalem and the Jews were reprobated, who had 
 refused, yea, and crucified such a one : and how well, and to tlieir own salvation themselves 
 might do, to receive him and to believe in him. For this to have been his purpose, himself 
 declareth in the end, saying; These are written, that you may helievethat Jesus is Christ the Son 
 of God : and that believing, you may have life in his name. And hereupon it is, that Hierome 
 writeth thus in his life : John the Apostle, whom Jesus loved very much, the son of Zebedee, the 
 brother of James the Apostle, ivhom Herod after onr Lord's Passion beheaded, last of all wrote the 
 Gospel, at the request of the Bishops of Asia, against Cerinthus, and other Heretics, and specially 
 against the assertion of the Ehionitcs then rising, who say that Christ icas not before M.\RY. Where- 
 upon also he was compelled to utter his divine Nativity. Of his three Epistles, and of his Apocalypse 
 shall be said in their own places. It foUoweth in Hierome, that In the second persecution under 
 Domitian, fourteen )/ears after the persecution of Nero, he was exiled into the Isle Patmos. But after 
 that Domilian was slain, and his acts for hui passi7ig cruelty repealed by the Senate : under Nerva the 
 Emperor he returned to Ephesus, and there continuing unto the time of Trajan the Emperor, he 
 founded and governed all the Churches of Asia, and worn with old age, he died the threescore and 
 eighth year after the Passion of our Lord, and ivas buried beside the same city. Whose excellency 
 Hierome thus briefly describeth. lib. 1. Adver. Jovinianum. "John the Apostle, one of our Lord's 
 Disciples, who was the youngest among the Apostles, and whom the faith of Christ found a 
 virgin, remained a virgin, and therefore is more loved of our Lord, and lyeth upon the breast 
 of .Tesus : and that which Peter durst not ask, he desired him to ask : and after the resurrec- 
 tion, when Mary Magdalen had reported that our Lord was risen again, both of them ran to 
 the sepulchre, but he came thither first : and when they were in the ship and fished in the 
 lake of Genezareth, Jesus stood on the shore, neither did the Apostles knew whom they saw : 
 only the virgin knoweth the virgin, and saith to Peter, It is our Lord. Thus John was both an 
 Apostle, and Evangelist, and Prophet, an Apostle, because he wrote to the Churches as a Mas- 
 ter : an Evangelist, because he compiled a book of the Gospel, which except Matthew none 
 other of the twelve Apostles did: a Prophet : for he saw in the Isle Patmos, where he was 
 banished by Domitian the Emperor for the testimony of our Lord, the Apocalypse, containing 
 infinite mysteries of things to come. Tertullian also reporteth, that at Rome, being cast into a 
 barrel of hot boiling oil, he came forth more pure and fresher or livelier, than he went in, yea 
 and his Gospel itself much diftereth from the rest. Matthew beginneth to write as of a man : 
 Mark of the Prophecy of Malachi and Isaias : Luke of the Priesthood of Zachary : the first 
 hath the face of a man, because of the genealogy : the second the face of a lion, for the voice 
 of one crying in the desert, the third the face of a calf, because of the Priesthood. But John as 
 an Eagle flieth to the things on high, and mounteth to the Father himself, saying: In the begin- 
 ning was the Word, and the Word teas God, and God ivas the Word. Upon this Gospel there 
 are the famous commentaries of Augustine, called Tractatus in Evang. Joan, tom.9. and twelve 
 books of Cyril's commentarie.s. 
 12 
 
134 
 
 S. JOHN. 
 
 THE HOLY GOSPEL OF JESUS CHRIST ACCORDING TO S. JOHN. 
 
 CHAPTER I. 
 
 The preface of the Evangelist, commending Christ as being God the Son incarnate to the Gentses, and 
 setting out the blindness of the Jews in notreceiuing him. I'J Then, the testimonies of John Baptist, 
 frst to the sohinn lef;aci/ oj' the Jews : 29 secondlii , when he saw Jesus come to him : 35 thirdly, to 
 his own dis, iplex alsii, jiu/fiii!! litem over from himself to Jesus. Who made it plainer to them that he 
 is Christ, 40 und su began he also (ohave Discijdes. 
 
 1 III the beginning was the VVoiid, and the Word was with God, and God was the Word. 
 2 This was in the beginning with (iod. 3 All things were made by him : and without him was 
 made nothing. That which was made, 4 In him was life, and the life was the li'dit of men : 
 5 And the light sliineth in darluiess, and the darkness did not comprehend it. fi I'lierc was a 
 man sent from God, whose name was John. 7 This man came for testimony : to give testimony 
 of the light, tliat all ndght believe through him. 8 He was not the light, but to give testimony 
 of the light, y It was the true light, which lightcneth every man that conieth into this world. 
 10 He was in the world, and the world was made by him, and the world knew him not. 11 Hs 
 came into his own, and his own received him not. 12 But as many as received him, he gave 
 them power to be made the sons of God, to those that believe in his name. 13 Who not of 
 blood, nor of the will of flesh, nor of the will of man, but of God are bom. 14 And the 
 Word was made Flesh, and dwelt in us and we saw the glory of liim, glory as it were of 
 
 Annotations. 
 
 ver. 1. Was the Word. The second person in 
 Trinity which is the natural, only, and eternal 
 Son of God the Father, is called the WORD: 
 not as the holy Scriptures or speeches of the 
 Prophets and Apostles written and spoken by 
 God's commandment for the uttering of his di- 
 vine will toward man be called his word, but 
 in a more divine, eminent, and ineffable sort, to 
 express unto us in a sort, by a term agreeable 
 to our capacity, that the Son of God so is, and 
 so from everlasting is bom of God the Father, 
 as our prime conceit which is our internal and 
 mental word is and issueth out of our intelli- 
 gence and mind. This WORD then. Son, or 
 second Person in the holy Trinity, was and had 
 his being then already, when other creatures 
 of what sort soever had their beginning, and 
 therefore cannot be a creature, as many Here- 
 tics before the writing of this Gospel thought, 
 and as the Arians after taught. And this first 
 sentence of the Gospel not only the faithful, but 
 the Platonics did so admire as Augustine wri- 
 teth that they wished it to be written in Gold. 
 
 ver. 1. With God. Because a man might 
 say, If the WORD were before any thing was 
 created, where or how could he be ? the 
 Evangelist preventing that carnal concept, 
 saith first, that he was with God, whose being 
 dependeth not upon time, place, space, or any 
 other creatures, all which were made by liiin. 
 secondly, he giveth us to understand, that the 
 WORD hath his proper subsistence or perso- 
 nality distinct from God the Father, whereby 
 Sabellius the old Heretic is refuted. Thirdly, 
 here is insinuated the order of these two per- 
 sons, one toward the other, to wit, that the Son 
 is with and of the Father, and not the Father of 
 the Son. Fourthly, you may confute here the 
 blasphemy of Calvin, holdintj the second per- 
 son to be God, not as of God the Father, but 
 as of himself. And yet such are the books 
 that our youth now read C(minionly in England, 
 and that by commandment. 
 
 ver. 1. God was the Word. Lest any man 
 upon the premises, which set forth the relation 
 and distinction of the second Person from the 
 
 Chapter 1. 
 first, might think that the Father only were 
 God, the Evangelist expressly teacheth, the 
 WORD to be God, for though the words seem 
 to lie otherwise because we have of purpose 
 followed the elegancy which the Evangelist 
 himself observed in placing tliem so, and 
 therefore they stand so both in Greek and La- 
 tin yet indeed the construction is thus, The 
 Word was God, and as in his first epistle the 
 same Apostle writeth true God : lest any 
 might say as the Arians tlid that he was God 
 indeed, but not truly and naturally, but by 
 common adoption or calling, good men in the 
 Church may be called the sons of God. What 
 wonderful wranghng and tergiversation the 
 Arians used to avoid the evidence of this place, 
 we see in Augustine, lib. 3. de. Doct. Christ, 
 cap. 2. even such as the Protestants do, to 
 avoid the like words. This is my body, concern- 
 ing the B. Sacrament. 
 
 ver. 3. By him. Again, by this he signified 
 the eternity, divinity, omllipotenc)^ and equal- 
 ity of the WORD or Son, with God the Father, 
 because by him all things were created, all 
 things he saith, both visible of this world ; and 
 invisible, as Angels and all spiritual creatures. 
 Whereupon it is evident also, that himself 
 is no creature, being the crcatorof all : neither 
 is sin of his creation, being a defect of a thing 
 itself, and therel'orc neither of nor by him. 
 
 ver. 12. He gave them vomer. Free will to re- 
 ceive oracknowledge Clirist, and power given 
 tomen,ifthey will, to be made by Christ the 
 sons of God : but not forced or drawTi thereun- 
 to by any necpssity. 
 
 ver. U. The Word made fiesh. This is the 
 high and divine testimony of Christ's incarna- 
 tion, and that he vouchsafed to become man, 
 for the acknowledging of whirh inexplicable 
 benefit, and giving humble thanks for the same, 
 all Christian people in the world bytraditionof 
 the Fathers, prostrate themselves to kneel 
 down, when they hear it sung or said at the 
 holy Mass, either in this (iospel : or in tlio 
 Creed by these words, ET HOMO FACTUS 
 EST. 
 
S. JOHN. 135 
 
 the only begotten of the Father full of grace and verity. 15 John giveth testimony of him, and 
 crieth saying, This was he of wiiom I spake, Jle that shall come after me, is made beiore me : 
 because tie was before me. 16 And of his tulness all we have received, and grace for grace. 
 17 For the law was given by Moses, grace and verity was made by Jesus Christ. 18 God no 
 man hath seen at any time : the only begotten Son which is in the bosom of the father, he hath 
 declared. 19 And this is John's testimony, when the Jews sent from Jerusalem Priests and 
 Levites to him, that they should ask him. Who art thou ? 20 And he confessed, and did not 
 deny: and he confessed, That I am not Christ. 21 And they asked him. What then? Art 
 thou Elias? And he said, 1 am not. Art thou the Prophets ? And he answered. No. 22 They 
 said therefore unto him. Who art thou, that we rnay give an answer to them that sent us ? 
 what sayest thou of thyself ? 23 He said, I am the voice of one crying in the desert, make straight 
 the way of the Lord, as Isaias the Prophet said. 24 And they that were sent, were of the Phari- 
 sees. 25 And they asked him, and said to him. Why then dost thou baptize, if thou be not 
 Christ, nor Elias, nor the Prophet .' 26 John answered them saying, I baptize in water: but 
 there hath stood in the midst of you whom you know not. 27 The same is he that shall come 
 after me, that is made before me : whose latchet of his shoe 1 am not worthy to unloose. 
 28 These things were done in Bethania beyond Jordan, where John was baptizing. 29 The 
 next day John saw Jesus coming to him, and he saith, Behold the lamb of God, behold him that 
 taketh aivaythe sin of the world. 30 This is he of whom I said. After me there cometh a man, 
 which is made before me : because he was before me. 31 And I knew him not, but that he 
 may be manifested in Israel, therefore came I baptizing in water. 32 And John gave testimony, 
 saying. That I saw the Spirit descending as a dove from heaven, and he remained upon him. 
 33 And 1 knew him not : but he that sent me to baptize in water, he said to me. He upon whom 
 thou shalt see the Spirit descending and remaining upon him, he it is that baptizeth in the 
 Holy Ghost. 34 And I saw : and I gave testimony that this is the Son of God. 35 The next 
 lay again John stood, and two of his disciples. 36 And beholding Jesus walking, he saith, 
 iiehold the Lamb of God. 37 And the two Disciples heard him speaking, and they followed 
 Jesus. 38 And Jesus turning, and seeing them following him, saith to them. What seek you ? 
 Who said to him, Rabbi, which is called by interpretation. Master, where dwellest tnou ? 
 39 He saith to them. Come and see. They came, and saw where he abode and they tarried with 
 him that day: and it was about the tenth hour. 40 And Andrew the brother of Simon Peter 
 v^as one of the two that had heard of John, and followed him. 41 He findeth first his broher 
 Simon, and saith to him. We have found Messias, which is being interpreted, Christ, 42 And 
 he brought him to Jesus. And Jesus looking upon him, said, Thou art Simon the son of Jona: 
 Thou shalt be called Cephas, which is interpreted, Peter. 43 On the morrow he would go 
 forth into Galilee. And he findeth Philip. And Jesus saith to him. Follow me. 44 And 
 Philip was of Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathaniel, and saith 
 to him. Him whom Moses in the law, and the Prophets wrote of: we have found Jesus the son 
 of Joseph, of Nazareth. 46 And Nathaniel .said to him. From Nazareth can there be any 
 good 1 Philip saith to him, Come and see. 47 Jesus saw Nathaniel coming to him, and he 
 saith to him. Behold an Israelite in very deed, in whom there is no guile. 48 Nathaniel saith 
 to him, Howknowest thou me ? Jesus answered and said to him. Before that Philip did call 
 thee, when thou wast under the fig tree, I saw thee. 49 Nathaniel answered him, and saith, 
 Rabbi, thou art the Son of God, thou art the king of Israel. .50 Jbsus answered, and said to 
 him, Because 1 said unto thee, I saw thee under the fig tree, thou believest : greater than these 
 things shalt thou see. 51 And he saith to him, Amen, Amen, I say to you. You shall see tlic 
 heaven opened, and the Angels of God ascending and descending upon the Son of Man. 
 
 Annotations. Chapter 1. 
 
 ver. 18. No man hath seen. Never man in 
 this mortality saw God in the very shape and 
 natural form of the divine essence, but men 
 see him only in the shape of visible creatures, 
 in or by which itpleaseth him to show himself 
 unto many diversely in this world : but never in 
 such sort as when he showed himself in the 
 person of the Son of God, being made truly 
 man and conversing with men. 
 
 ver. 26. I baptize in water. He doth often 
 here signify the great difference of his baptism 
 and of Christ'.? as of his person and Christ's. 
 Annot. Matt. 3. 
 
 ver. 32. The Spirit. Here is an evident tes- 
 timony of the third Person in Trinity, which 
 is the Holy Ghost : so that in this one Chapter 
 we find expressly against all Heretics, Jews, 
 and Pagans, set forth that the truth of the 
 Church's doctrine concerning the whole Trin- 
 ity. 
 
 ver. 42. Looking upon him. This beholding 
 of Simon, insinuateth Christ's designmeniand 
 preferring of him to be the chief Apostle, the 
 Rock of the Church, and his Vicar, and there- 
 fore upon that Divine providence and intention 
 he accordingly changeth his name, calling him 
 for Simon, Cephas, which is a Syriac word, as 
 much to say as Rock or stone. And Paul 
 commonly calleth him by his name Cephas, 
 whereas other both Greeks and Latins call him 
 altosether by the Greek word, Peter, which 
 signifieth the selfsame thing. Whereof Cyril 
 saith, that our Saviour by foretelling that his 
 name should no more now be Simon, but Peter, 
 did by the word itself aptly signify, that on 
 him, as on a Rock and stone most firm, he 
 would build his Church. 
 
 ver. 42. Cephas, Which is interpreted. Cephas 
 in Syriac, and Peter in Greek, in English, 
 Rock. Matt. 16 18. 
 
136 
 
 S. JOHN. 
 
 CHAPTER II. 
 At the request of his mother he worMh hin first miracle, turning water into wmeat a rnarriagr in Ga- 
 lilee, although the time of his manifestation i)t not yet come. 13 Then in Jerusalem at I'asch, 
 being liut one, and yet obscure, he throweth out of the Temple, most miraculousli/, all the merchants. 
 28 And being yet' of the blind Jews asked a sign, he Signijieth so long before, that they should kill 
 him, but he will rise again the third day. 23" Which also presently they wouU do, but that he 
 knowing their false hearts, though many believe in htm, unllnot tarry among them. 
 1 Aiid the third day there was a marriage made in Caria of Galilee : and the mother of 
 Jesus was there. 2 And Jesus also was called, and his Disciples, to the marriage. 3 And 
 the wine failing, the mother of Jesus saith to him. They have no wine. 1 And Jesus saith 
 to her, What is'lo me and thee, woman ? inv hour cometh not yet. 5 His mother saith to the 
 ministers. Whatsoever he shall say to you do ye. 6 And there were set there six water-pots 
 of stone, according to the purification of the Jews, holding every one two or three measures. 
 
 7 Jesus saith tj them, Fill the water-pots with v/ater. And ihey filled them up to the top. 
 
 8 And Jesus saith to them, Draw now, and carry to the chief steward. And they carried it. 
 
 9 And alter the chief steward tasted the water made whie, and knew not whence it was, but 
 the ministers knew that had drawn the water : the chief steward calloth the bridegroom. 10 
 And saith to him. Every man first setteth the good wine : and when they have well drunk, then 
 that which is worse. But thou hast kept the good wine tmtil now. 11 This beginning of mira- 
 cles did Jesus in Cana of Galilee : and he manifested his glory, and his Disciples believed in 
 him. 12 After this he went down to Capharnaum, himself and his mother, and his brethren, 
 and his disciples: and there they remained not many days. 13 And the Pasch of the Jews 
 was at hand, and Jesus went up to Jerusalem : U And he found in the Temple them that 
 sold oxen and sheep and doves, and the bankers sitting, 15 And when he had made as it 
 were a whip of little cords, he cast them all out of the Temple, the sheep also and the oxen. 
 
 Annotations. 
 
 ver. 2. Jesus also was called. By his vouch- 
 safing to come with his to the marriage, he ap- 
 proveth the custom of the faithful in meeting 
 at honest feasts and recreations for mainte- 
 nance of love, peace, and amity amon^then"!- 
 selves: he reproveth the heresy of Tatian, 
 Marcion, and such like condemning wedlock : 
 lastly, as Cyril saith, he sanctifieth and bless- 
 eth the marriage of tlie faithful in the New 
 Testaincut, imikiiig it a new creature in him, 
 and discharging it of the manifold maledictions 
 and disorders wlierein it was before. By 
 which benediction the often divorces, remar 
 riages, and pluralities of wives, and the wo- 
 men's servile subjection and imparity in that 
 case, be redrcssea and reduced to the primi- 
 tive institution, and so Christian marriage 
 made a Sacrament. Aug.de nupt. et concup.lib. 
 1. c. 10. et 21. lib. 1. de adult, conjug. c. 8. 
 
 ver. 3. They have no wine. Our Lady many 
 ways understood that now the time approached 
 of manifesting himself to the world by mira- 
 cles and preaching, and nothing doubted but 
 that he would now begin at her request. 
 Whereby we learn that Christ ordinarily gi veth 
 not his graces, but humbly asked and request- 
 ed thereunto, and that his mother's interces- 
 sion is more than vulgarly effectual, and diat 
 he denieth her nothing. 
 
 ver. 4. What is to me and thee? Because this 
 speech is subject to divers senses, we keep 
 the words of our text, lest by turning it into 
 any English jjhrase, we might straiten the 
 Holy Ghost's intention to some certain sense 
 either not intended or not only intended, and 
 so take away the choice and indifference from 
 the reader, whereof, in holy Scripture spe- 
 cially, all translators must beware. Christ 
 then may mean here, What is that, wontan, to 
 me and thee, being but strangers, that they 
 want wine ? as some interpret ii, or, which is 
 the more proper use of that kind of speech m 
 
 Chapter 2. 
 
 holy writ, What have I to do with thee ? that 
 is, Why should I have respect to thee in this 
 case? in matters touching my charge, and the 
 commission of my Father for preaching, work- 
 ing miracles, and other graces, I must not be 
 tied to flesh and blood. Which was not a re- 
 prehension of our Lady, or signification that 
 lie would not hear her in this or other things 
 pertaining to God's glorj' or the good of men, 
 for the event showeth the coiilrary, but it was 
 (1 lesson to the company that heard it, and 
 namely to his disciples, that re.spcct of kin- 
 dred should not draw them to ao any thing 
 against reason, or to be the principal motion 
 why they do their duties, but God's glory. 
 
 ver. 5 Wliat soever he shall say. By this you 
 see, our Lady by her divine prudence and en- 
 tire familiarity and acquaintance with all his 
 manner of speeches, knew it was no check to 
 her, but a doctrine to others : and that she had 
 no repulse, though he seemed to say his time 
 was not yet come to work miracles : not doubt- 
 ing but he would begin a little before^ his ordi- 
 nary time lor her sake, as Cyril thinketh he 
 did : and therefore she admomshcth the wait- 
 ers to mark well, and to execute whatsoever 
 Christ should bid them do. 
 
 ver. 9. Water made wine. He that seeth water 
 turned into wine needeth not dispute or doubt 
 how Christ changed bread into his body. 
 
 ver. 15. Cast them out. By this chastising 
 corporally the defilers and abusers of the 
 Tetnple, he doth not only show his power, that 
 being but one poor man, he could by force ex- 
 ecute his pleasure upon so many sturdy fel- 
 lows : but also his sovereign atuhority over all 
 offenders, and that not upon their soids only, 
 as by excommunication and spiritual penalties, 
 but so far as is requisite for the execution of 
 spiritual jurisdiction, upon their bodies and 
 goods also. That the Spiritnahly may learn, 
 now far and in what cases, for just zeal of 
 
S. JOHN. 
 
 137 
 
 and the money of the bankers he poured out, and the tables he overthrew. 16 And to them 
 that sold doves, he said. Take away these things hence, and make not the house of my father 
 a Jiouse of merchandise. 17 And his Disciples remembered that it is written, The zeal of thy 
 house hath eaten 7/ie. 18 The Jews therefore answered and said to him. What sign dost" ihou 
 sbow us, that thou dost these things ? 19 Jesus answered and said to them, Dissolve this 
 Temple, and in three days I will raise it. 20 The Jews therelore said, hi forty and six years 
 was this Temple built, and wilt thou raise it in three days ? 21 But he spake of the temple of 
 his body. 22 Therefore when he was risen again from the dead, his Disciples remembered 
 that he said this, and they believed the Scripture and the word that Jesus did say. 23 And 
 when he was at Jerusalem in the Pasche, upon the festival day, many believed in his name, 
 .seeing his signs which he did. 24 But Jesus did not commit himself unto them, for that he 
 knew all, 25 And because it was not needful for him that any should give testimony of man : 
 for he knew what was in man. 
 
 CHAPTER III. 
 He teacheth Nicodemus, that to come to the kingdo7n of God, Bapthm is necessary, as being our Rege- 
 neration. 10 Which point Nicodemus as then nut understanding, 11 he snoweth that they mtist 
 believe him, and what good cause there is for them so to do. 23 After this he also haptizelh, and 
 John likewise at the same time. 25 Whereupon a question being moved. Whether Baptism is better, 
 25 John answereth it by saying, that he is so far inferior to Christ, as mere man to God Most 
 High. 
 
 1 And there was a man of the Pharisees, named Nicodemus, a prince of the Jews. 2 This 
 man came to Jesus by night, and said to him, Rabbi, we know that thou art come Irom God a 
 master, for no man can do these signs which thou ttost, unless God be with him. 3 Jesus 
 answered, and said to him, Amen, Amen, I say to thee, unless a man be born again, he cannot 
 see the kingdom of God. 4 Nicodemus said to him. How can a man be born, when he is old? 
 Can he enter into his mother's womb again and be born ? 5 Jesus answered. Amen, Amen, 1 say 
 to thee, unless a man be born again of water and the Spirit, he camiot enter into the kingdom 
 of God. 6 That which is born of the flesh, is flesh: and that which is bom of the SpFrit is 
 Spirit. 7 Marvel not, that I said to thee. You must be born again. 8 The Spirit breatheth 
 where he will : and thou hearest his voice, but thou knowest not whence he cometh, and 
 whither he goeth: so is everyone that is born of the Spirit. 9 Nicodemus answered, and 
 said to him. How can these things be done ? 10 Jesus answered, and said to him, Thou art a 
 master in Israel, and art thou ignorant of these things? 11 Amen, Amen, I say to thee, that 
 we speak that which we Imow, and that which we have seen we testify, and our testimony 
 you receive not. 12 If I have spoken to you earthly things, and you believe not: how if I 
 shall speak to you heavenly things, will you believe ? 13 And no man hath ascended into 
 heaven, but he that descended from heaven, the Son of Man which is in heaven. 14 And as 
 Moses exalted the serpent in the desert, so must the Son of Man be exalted : 15 That every 
 
 AnnotatioiNS. 
 Christ's Church, they may use and exercise 
 both spiritually and temporally their forces 
 and faculties against offenders, speciallv 
 against the profaners of God's Church, accord- 
 ing to the Apostle's allusion, 1 Cor. 3. If any 
 defile the Temple of God, him will God destroy. 
 ver. 24. Jesvs committed not himself. Augus- 
 tine appheth this their first faith and belief in 
 Christ, suddenly raised upon the admiration 
 
 Annotations. 
 ver. 5. Barn again of water. As no man can 
 enter into this world nor have his life and be- 
 ing in the same, except he be born of his car- 
 nal parents : no more can a man enter into the 
 life and state of grace which is in Christ, or 
 attain to life everlasting, unless he be born 
 and baptized of water and the Holy Ghost. 
 Whereby we see first, this Sacrament to be 
 called our regeneration or second birth, in re- 
 spect of our natural and carnal whicli was be- 
 fore. vSecondly, that this Sacrament consisteth 
 of an external element of water, and internal 
 virtue of the Holy Spirit: wherein it excelleth 
 John's Baptism, which had the external ele- 
 ment, but not the spiritual grace. Thirdly, 
 that no man can enter into the kingdom ofj 
 God, nor into fellowship of holy Church, with- 
 out it. Whereby the Pelagians and Calvinists 
 12* 
 
 Chapter 2. 
 of his wonders, but yet not fully formed or es- 
 tablished in them, unto the faith of Novices 
 or Catechumens in the Church : and Christ's 
 not committing his person to them as yet, to 
 the Churches like wariness and wisdom, in 
 not opening nor giving to them our Lord in 
 tlie Blessed Sacrament, because all were not 
 to be trusted with that high point without full 
 trial of their faith. 
 
 Chapter 3. 
 
 be condemned, that promise life everlasting to 
 young children that die without Baptism, "and 
 all other that think only faith to serve, or tiie 
 external element of water superfluous or not 
 necessary: our Saviour's words being plain 
 and general. Though in this case, GoJ which 
 hath not bound his grace, in respect of his own 
 freedom, to any Sacrament, may and doth ac- 
 cept them as baptized, which either are mar- 
 tyred before they could be baptized, or else 
 depart this life with vow and desire to have 
 that Sacrament, but by some remediless neces- 
 sity could not obtain it. Lastly, it is proved 
 that this Sacrament giveth grace ex operc ope- 
 rato, that is, of the work itself, which all Pro- 
 testants deny, because it so breedeth our spiri- 
 tual life in God as our carnal birth giveth the 
 life of the world. 
 
133 
 
 s. JOHN. 
 
 one which bclieveth in him, perish not, but may have Hfe everlasting. 16 For so God loved 
 the world, that he gave his only-beijotteii Son: that everyone that beiieveth in him, perish 
 not, but may liiive fife everlasting. 17 for God. sent not nis Son into the world to judge the 
 world, but tliat the world may be saved by him. 18 He that beiieveth in him is not judged, 
 but he that doth not believe is already judged : because he hath not believed in the name of 
 the only-liegotten Son ot"(iod. I'J .Vnd this is the judgment : because the light is come into 
 the world, and men have loved the darkness rather than the light : tor their works were evil. 
 20 For every one that doth ill, hateth the light, and cometh not to the light, that his works 
 may not be controlled. 21 But he that dotli verity, cometh to the light, that his works may be 
 made manifest, because they were done in God. 22 Alter these things Jesus came and his 
 Disciples into the country of Jewry : and there he abode with them, and baptized. 23 And 
 John also was baptizing in .I'Enon, beside Salim: because there was much water there, and 
 they came, and were baptized. 24 For .lohn was not yet cast into prison. 25 And there arose 
 a question of .lohn's Disciples with the Jews concerning purification. 20 And they came to 
 John, and said to him. Rabbi, he that was with thee beyond Jordan, to whom thou didst give 
 testimony, behold he baptizeth, and all come to him. 27 John answered and said, A man 
 cannot receive any thing, unless it be given him from heaven. 28 Yourselves do bear me 
 witness, that I said, I am not CnursT: but that I am sent before him. 2'J He that hath the 
 bride, is the bridegroom : but the friend of the bridegroom that standeth and heareth him, re- 
 joiceth with joy tor the voice of the bridegroom. This my joy thereibre is filled. 30 He must 
 increase, ana I diminish. 31 He that cometh from above, is above all. He that is of the 
 earth, of the earth he is, and of the earth he speaketh. He that cometh from heaven is above 
 all. 32 And wliat he hath seen and heard, that he testifiech : and his testimony no man re- 
 ceiveth. 33 He thatjhath received his testimony, hath si";ned that God is true. 34 J-'or he 
 wiiom God hath sent, speaketh the words of God : tor CJod doth not give the spirit by measure. 
 35 The Father hjveth the Son: and he hath given all things in his hand. 36 He that beiieveth 
 in the Son, hath life everlasting: but he that is incredulous to the Son, shall not see life, but 
 the wrath of God remaineth upon him. 
 
 CHAPTER IV. 
 Leaving Jewry because of the Pharisees, in the way of Galilee he talketh with a Samaritan woman, tell- 
 ing her that he will give water ofeverlusting lijc, 10 f.hiiwing himself to ln</tr men's setrets, 19 prefer- 
 ring the Jews' religion before the Sa7miritans, but ours, the Christian Catholic rcliijioii, before them both. 
 25 and uttering unto her that lie is Christ, 23 which bi/ her tcstitiKiiu/ and his jircuchinfr very many 
 Samaritans do believe: he in the meantime foretcUimr bis Disciples, of the harvest he will send llieiii 
 into. 45 The Galileans also receive him, where again he workclh his second miracle. 
 1 When Jesus thereibre nnderstood that tlie Pharisees heard that Jesus makcth more dis- 
 ciples, and baptizeth, than John, 2 Howbeit, Jesus did not baptize, but his Disciples, 3 He 
 left Jewry, and went again into Galilee. 4 And he had of necessity to pass through Samaria. 
 5 He cometh therefore into a city of Samaria which is called Sichar: beside the manor that 
 .lacob gave to Joseph his son. 6 And there was there the fountain of Jacob. jEsr's there- 
 tore wearied of his journey, sat so upon the fountain. It was about the sixth hour. 7 There 
 cometh a woman of^Saniaria to draw water, .Iesus saith to her, Give me to drink. 8 For his 
 Disciples were gone into the city, to buy meats. Therefore that Samaritan woman saith 
 to him. How dost thou beuig a Jew, ask of me to drink, which am a Samaritan woman ? 
 For the Jews do not communicate witli the Samaritans. 10 Jesus answered, and said 
 to her. If thou didst know the ^ift of God, and who he is that saith unto thee. Give me 
 to drink: thou perhaps wouldst nave asked of him, and he would have given tiiee living wa- 
 ter. 11 The woman saith to iiim. Sir, neither hast thou wherein to draw, and the Well is 
 deep: whence hast thou the living water? 12 Art thou greater than our father Jacob, who 
 
 Annotations. 
 ver. 18. Is judged already. He that beiieveth in 
 Christ with faith which worketh by charity, as 
 the Apostle speaketh, shall not be condemned 
 at the latter day nor at the hour of death, but 
 the Infidel, be he Jew, Pagan, or Heretic, is 
 already, if he die in his incredulity, by his own 
 profession and sentence condemned, and shall 
 not come to judgment either particular or ge- 
 neral, to be discussed according to his works 
 of mercy done or omitted. In -which sense S. 
 Paul saith that the obstinate Heretic is con- 
 demned by his own judgment, preventing in 
 himself, of his own tree will, ihe sentence 
 both of Christ and of the Church. 
 
 Chapter 3. 
 
 ver. 31. He that cmnefh from above. As though 
 lie should say. No marvel that men resort to 
 Christ so fast, and make less account of me : 
 for, his baptism and his preaching and his per- 
 son are all from heaven immediately. He 
 bringeth all from the very bosom, mouth, and 
 substance of God his Father: whatsoever is 
 in me is but a little droj) of his grace. His 
 spirit and graces are above all measures or 
 men's gifts, even according to his manhood: 
 and all power temporal and spiritual, the king- 
 dom and the Priesthood, and all sovereignty in 
 heaven and earth, are bestowed upon him as 
 he is man also. 
 
 Annotations. Chapter 4. 
 ver. 2. Jesus did not baptize. He did not bap- I ties, Augustine tliinketh it very probable, ep. 
 ze ordinarily, yet that he baptized his Apos- 1 108- 
 
S. JOHN. 
 
 139 
 
 gave us the well, and himself drank of it, and his children, and his cattle? 13 Jesus answered 
 und suid to her, i.very one that drinketh ot this water, shall thirst again : but he that shall drink 
 of the water that 1 will give him, shall not thirst lor ever, 14 But the water that I will give 
 liini, shall become in him a fountain of water springing up unto life everlasting. 1.5 The woman 
 s ucii to him. Lord give me this water, that i may not thirst, nor come hither to draw. 16 
 .Iksus .suiih to her. Go, call thy husband, and come hither. 17 The woman answered and said, 
 1 liave no husband. Jesus saith to her, 'i'hou hast suid well, that 1 have no husband. 18 For 
 thou hast had five husbands : and he whom thou now hast, is not thy husband, this thou hast 
 s.tiil truly. 19 The woman saith to him, Lord, I perceive that thou art a Prophet. 20 Our fa- 
 thers adored in this mountain, and you say, thai at Jerusalem is the place where men must 
 adore. 21 Jesus saith to her. Woman, believe nie, that the hour shall come, when you shall 
 neither in this mountain, nor in Jerusalem adore the Father. 22 You adore that you know 
 not: we adore that we know, for salvation is of the Jews. 23 But the hour cometh, and now 
 it is, when the true adorers shall adore the father in spirit and verity, lor the Father also seek- 
 eth such, to adore him. 24 God is a spirit, and they that adore him, must adore in spirit and 
 verity. 23 The woman saith to hiin, 1 know that Messias cometh, which is called Christ : 
 therefore when he cometh, he will show us all things. 20 Jesus saith to her, I am he, that 
 spake with thee. 27 And incontinent his Disciples came : and they marvelled that he talked 
 with a woman. No man for all that said. What seeketh thou, or why talkest thou with her ? 
 28 The woman therefore left her watcrpot : and she went into the city, and saith to those 
 men, 29 Come, and see a man that hast told me all things whatsoever 1 have done. Is not he 
 Chri.st? 30 They went forth therefore out of the city, and came to him. 31 In the meantime the 
 Disciples desired him, sayhig, Rabbi eat. 32 But he said to them, I have meat to eat which 
 you know not. S3 The Discijiles therefore said one to another. Hath any man brought him 
 tor to eat ? 34 Jesus saith to them. My meat is to do the will of him that sent me, to perfect his 
 work. 35 Do not you say that yet there are four months, and harvest cometh ? Behold I say 
 to you, lift up your eyes, and see the countries, that they are white already to harvest. 3G And 
 he that reapeth, receiveth hire, and gathereth fruit unto life everlasting: that both he that 
 soweth, and he that reapeth, may rejoice together. 37 For in this is the saying true : that it 
 
 Annotation.?. 
 
 ver. 20. Our fathers adored. By adoration is 
 meant doing of sacrifice, for other ofiices of 
 Religion might be done in any place. The 
 yamaritans to defend their adoring in Gerizim, 
 pretended their worshipping there to be more 
 ancient than the Jews in Jerusalem, referring 
 it to Jacob : whereas indeed that Patriarch 
 adoring there before the Temple was appoint- 
 ed, or the Law given, made nothing for their 
 Schism : which was begun by Mannasses a 
 fugitive Priest, only to hold his unlawful wife 
 tliereby, and to obtain superiority in Schism : 
 which he could not do in the unity of his bre- 
 thren : long after the Temple of Jerusalem, from 
 which the revolt was made. Therefore Christ 
 giveth sentence for the Jews and the Temple 
 of Jerusalem, affirming that they had a good 
 ground thereoti but the Samaritans none at all. 
 
 Josephus also recordeth how the Samaritans 
 demanded of Alexander the Great, the like 
 privileges and immunities as he had granted 
 to the high Priest and Temple of Jerusalem, 
 pretending their Temple to be as great and as 
 worthy, and themselves to be Jews as the 
 other, and to worship the same God, hut their 
 Schismatical hypocrisy was easily spied and 
 dismissed with nothing. Another time the 
 .lows and Samaritans, as the same writer tes- 
 tifieth, made a great stir in Alexandria about 
 the truth and antiquity of the Schismatical tem- 
 ple and service in Gerizim, and the other true 
 1 emple of Solomon : insomuch that the matter 
 was put to arbitrament by Ptolomeus the king's 
 commandment, only to try whether of the two 
 was first. And the Schismatics, as their cus- 
 tom is, per snitum can make their Church or 
 service as old as they list, referring it to the 
 Patriarchs, as our Schismatics do now to 
 
 Chapter 4. 
 Christ and the Apostles. But when the trial 
 vvas made, only they of Jerusalem did invin- 
 cibly prove by continual succession of their 
 Priests, and by the just note of the lime when 
 the Schismatics went out from them, that theirs 
 was the lawiul, and the other the I'alse temple 
 and false adoration, and so it was judged, and 
 the Samaritans put to silence. Afterwards the 
 said Schijaiatics, which is lightly the end of 
 all Schisms, revolted quite from the Jews' re- 
 ligion, and dedicated their temple, in Gerizim 
 to .lupiter Olympus, as Calvin's supper and his 
 bread and wine is like at length to come to 
 the sacrifice of Ceres and Bacchus. 
 
 ver. 23. In spirit and verity. Our Saviour 
 foretelleth her that the end and ceasing of their 
 sacrifice and adoration in both the Tentples 
 shotd(i shortly be, and even then was begun to 
 be lulfilled : instructing her in three things 
 concerning that point, first, that the true sacri- 
 fice should be tied no more to that one place, 
 or, nation, but that true adoration should be 
 throughout all Nations, according to the Pro- 
 phecy of Malachi. Secondly, that the gross 
 and carnal adoration by the flesh and blood of 
 beasts and other external terrene creatures, 
 not having in thein grace, spirit, and life, 
 should be taken away, and another sacrifice 
 succeed, which should be in itself invisible, 
 celestial, divine, full of life, spirit and grace : 
 and thirdly, that this adoration and sacrifice 
 should be the verity itself, whereof all the 
 former sacrifices and hosts were but shadows 
 and figures, and he calleth that here sp'rit 
 and truth, which in the first chapter is called 
 grace and fntth. All which is no morebut a 
 prophecy and description of the Sacrifice of 
 the faithful Gentiles in the body and blood of 
 
140 
 
 S. JOHN. 
 
 is one man tnat soweth anil it is another that reapeth. 38 I have sent you to reap that which yea 
 laboured not : others have laboured, and you have entered into their labours : 31) And ot that 
 city many believed in him ot the Samaritans, tor the word ot the woman giving testimony, that 
 he told me all things whatsoever 1 have done. 40 Theret'ore when the San\aritans were 
 come to him, they d "sired him that he would tarry there. And he tarried there two days. 41 
 Aiid many more believed tor his own word. 42 And they said to the woman, 'I'lial now iiot 
 for thy saying do we believe : tor ourselves have heard, and do know that this is the Saviour 
 of the world mdeed. 43 And aiter the two days he departed thence: and went into Galilee. 
 44 For Jesus himself gave testimony that a Prophet hath not honour in his own eountry. 45 
 Therefore when he was come into Galilee, the Galileans received him, whereas they had 
 seen all things that he had done at Jerusalem in the festival day : for themselves also came to 
 the festival day. 40 He came again therefore into Gana of Galilee, Where he made water 
 wine. And there was a certain lord whose son was sick at Capharnaum. 47 He havini' heard 
 that Jesi;s came from Jewry into Galilee, went to him, and desired him that he would come 
 down and heal his son, for he began to die. 48 Jesus therefore said to him. Unless you see 
 signs and wonders you believe not. 411 The lord saith to him. Lord, come down before that 
 my son die. 50 Jesus saith to him. Go, thy son liveth. The man believed the word that 
 Jesus said to him, and went. 51 And as he was now going down, his servaiits met him : and 
 they brought word, saying. That his son lived. 52 He asked therefore of them the hour, 
 wherein he was amouded. And they said to him. That yesterday at the seventh hour the 
 fever left him. 53 The father therefore knew that it was in the same hour wherein Jesus 
 said to him, Thy son liveth, and himself believed and his whole house. 54 This again the 
 second sign did Jesus, when he was come from Jewry into Gahlee. 
 
 CHAPTER V. 
 Curing a bedrid man at the pond of miracle, because he doth it on the Sabbath, the blind Jews do 
 persecute him, 7 and diiuin because he sailh that God is his natural father. 19 He (hemipon cim- 
 tinueth sai/ing, the Failures operation and his to be in every thing all one, and that he shall do g renter 
 things than these miraculous cures, to wit, 21 quicken the dead in soul by gin, as bei/i'; appointed 
 Judge of all, 21 yea, and quicken the dead in bodies also, incontinent judging all u]>rightly. 31 And 
 that these are not lyrags of his own, but his witnesses to he, 'd'i John Baptist, 2^ his own miracu- 
 lous works, 37 /us Father's voice at his baptism. 3'J The Scriptures also, namely of Moses. 
 1 After these things there was a festival day of the Jews, and Jesus went up to Jerusalem. 
 2 And there is at .lerusalem upon Probatica a pond which in Hebrew is surnamed Bethsaida, 
 
 Chapter 4. 
 finally, all the adoration of the Catholic Church, 
 is properly spiritual, though certain external 
 creatures for our natures, state and necessity, 
 be joined thereunto. Take heed therefore thou 
 gatlier not of Christ's words, that Christian 
 men should have no use of external office to- 
 wards God : for that would take away all sac- 
 rifice. Sacraments, prayers, Churches and so- 
 ciety of men in his Service. 
 
 ver. 39. Woman giving. This woman mys- 
 tically being the Church, it is here signified, 
 that they \vnich at the first believe because 
 the Church teacheth so, afterwards be much 
 conhrmed, finding it in the Scripture also, and 
 by other instructions 
 
 Chapter 5. 
 force was given for the commendation of the 
 sacrifices of the Law there offered. How 
 murh more may we acknowledge such works 
 of God miraculously done in or about the Sa- 
 crifice or Sacraments of the New Testament, 
 which faithless men wholly reject and con- 
 demn for fables, because they know not the 
 Scrii)turc, nor the power of God. Thirdly, that 
 this operation was given more at one time than 
 at another, and rather on great festival days 
 than other vulgar times, for this was the feast 
 of Pasch or Pentecost, as days more sanctified, 
 and when the people made greater concourse : 
 wliich showeth that we should not wonder to 
 see great Miracles done at the Memories and 
 feasts of Martyrs or other great festivities, 
 more than at other places and times. Fourthly, 
 
 Annotatio.ns. 
 Christ: not that it is not by external means 
 given to us, for otherwise we being men con- 
 sisting of flesh and blood could not be capable 
 thereof, but that it is spirit and iife in itself, 
 being the flesh of the Word of God. And if a 
 man enlarge the word of adoration, which here 
 as is said, simitieth properly the worship of 
 God by sacrifice, to all the Sacraments of the 
 new Law, they all likewise be spirit and grace, 
 the Holy Ghost working invisibly and inter- 
 nally upon our souls by every one of them, 
 whereupon our Baptism, is water and the 
 Holy Ghost : our Penance, the word of abso- 
 lution and the ffoly Ghost : our confirmation, 
 oil and the Holy Ghost by imposition of hands : 
 
 Annotations. 
 ver. 2. A pond. This is as great a wonder 
 and work as was in the old Law, yet never re- 
 corded in the Scripture before : the conditions 
 and circumstiiiiccs of the same much to be 
 distinctly weigluid against the Miscreants of 
 this time for many causes: First, that God 
 without derogation to his honour, yea to the 
 great commendation of it, doth give virtue of 
 miracles, and cure to water, or otlier creatures. 
 Secondly, that he giveth such virtues to these 
 creatures specially which be by use and oc- 
 cupying in sacred functions or otherwise, as it 
 were sanctified : for this pond was it wherein 
 the carcasses of sheep, therefore called Proba- 
 tica, and other beasts to be sacrificed, were 
 first washed, to which being always red, as 
 Hierome saith, with the blood of hosts, this 
 
S. JOHN. 
 
 Ill 
 
 having five porches. 3 In these lay a great multitude of sick persons, of blind, lame, wiiher- 
 ed, expecting the stirring of the water. 4 And an Angel of our Lord descended ai a ceriain 
 time into the pond : and the water was stirred. And he that had gone down first inio the p(jnd, 
 after the stirring of the water, was made whole of wliatsoever infirmity he was hulden. 5 
 And there was a certain n)an there that had been eight and thirty years in tliis infirmity. 6 
 Him wJien Jesus had seen lying, and knew that he had now a long time, he saith lo liim, 
 Wilt thou be made whole? 7 The sick man answered him. Lord, 1 have no man when the 
 water is troubled, to put me into the pond. For whiles I come, another goeth down belore me. 
 8 Jesus saith to him, arise, take up thy bed, and walk. 9 And forthwith he was made whole : 
 and he took up his bed, and walked. And it was the Sabbath that day. 10 The Jews there- 
 fore said to him that was healed, It is the Sabbath, thou mayest not take up thy bed. 11 
 He answered them, He that made me whole, he said tome. Take up thy bed, and walk. 12 
 They asked him therefore. What is that man that said to thee. Take up thy bed, and walk? 
 13 But he that was made whole, knew not who it was. For Jesus shruiik aside from the mul- 
 titude standing in the place. 14 Afterward Jesus findelh him in the temple, and said to him, 
 Behold thou art made whole : sin no more, lest some worse thing chance to thee. 15 That 
 man went his way and told the Jews that it was Jesus that made him whole. 16 There- 
 upon the Jews persecuted Jesus, because he did these things on the Sabbath. 17 But Jesus 
 answered them. My father worketh until now : and I do work. 18 Thereupon therefore the 
 Jews sought the more to kill him : because he did not only break the Sabbath, but also he 
 said God was his father, making himself equal to God. 19 Jesus therefore answered, and 
 said to them. Amen, Amen, I say to you, I'he Son caimot do anything of himself, but that 
 vyhich he seeth the Father doing. For what thmgs soever he doth, these the Son also doth in 
 like manner. 20 For the Father loveth the Son, and showelh him all things that himself doeth, 
 and greater works than these will he show him, that you may marvel. 21 For as the Father 
 doth raise the dead and quickeneth : so the Son also quickeneth whom he will. 22 For neither 
 doth the Father judge any man : but all judgment he hath given to the Son, 23 That all 
 may honour the Son, as they do honour the Father. He that honoureth not the Son, doth not 
 honour the Father, who sent him. 24 Amen, Amen, I say to you, that he which heareth my 
 word, and believeth him that sent me, hath life everlasting. And he cometh not into judg- 
 ment, but shall pass from death into lite. 25 Amen, Amen, I say to you, that the hour cometh, 
 and now it is, when the dead shall hear the voice of the Son of God, and they that have heard, 
 shall live 26 For as the Father hath life in himself: so he hath given to the Son also to have 
 life hi himself: 27 And he hath given him power to do judgment also, because he is the Son 
 ot Man. 28 Marvel not at this, because the hour cometh, wherein all that are in the graves, 
 shall hear his voice, 29 And they that have done good things, shall come forth into the resur- 
 
 Annotations. 
 that the Angels or some special Saints are 
 Presidents or Patrons of such places of mi- 
 racle, and workers also under God of the ef- 
 fects that there extraordinarily be done, which 
 ought to make Christians less doubt, that the 
 force of divers waters in the world is justly 
 attributed by our forefathers and good stories 
 to the prayers and presence of Saints, which 
 proi'ane incredulous men refer only to nature, 
 untruly pretending that God is more glorified 
 by the works of nature, which be of his ordi- 
 nary providence, than by the graces of miracle 
 given by his Saints or Angels by his extraor- 
 dinary providence. P'ittliTy, that miracles be 
 not wrought on men by their faith only, and as 
 well by their presence in spirit as in body, or 
 upon the parties desire or devotion only, ac- 
 cording to the Heretics pretext that God is 
 alike present by his power and grace to every 
 man and place : and therefore that men need 
 not to go irom their own houses or countries 
 to seek holiness or health at the places of 
 Christ's or his Saint's birth, death, memories : 
 for none could have benefit of this water, but 
 he that could touch it, and be in it corporally, 
 and at that just time when the water was in 
 motion by the Angel. Yea sixthly, we may 
 consider that in such cases to make the matter 
 more marvellous, rare, and more earnestlv to 
 be sought lor, and to signify to us that God 
 hath ail such extraordinary operations in his 
 
 Chapter 5. 
 own will and commandment, without all rules 
 of our reasons and ouestioning thereon, none 
 could be healed but that person who first could 
 get into the pond after the Angel came and 
 stirred the same. Seventhly, that these graces 
 of corporal cures given to this water, prefigure 
 the like force of the Sacrament of Baptism for 
 the cure of souls, though we need not seek the 
 correspondence thereof to the figure in every 
 point. Lastly, Christ by his power of excellency 
 and prerogative could and did heal this poor 
 man that could get nobody to help him into 
 the water, because he earnestly and long de- 
 sired the remedy by God appointed, but was 
 excluded by necessity : as our Lord saveth all 
 such as die without Baptism, if they in their 
 own persons earnestly intended, desired, and 
 sought for the same. 
 
 ver. 14. Sin no more. We may gather hereby 
 that this man's long infirmity was for punish- 
 ment of his sins, and that men often attribute 
 their sickness to other natural defects, and 
 seek for remedies of the world in vain, when 
 the sin for which it was sent, remaineth, oris 
 not repented of: and therefore that in all infir- 
 mities men should first turn to God, and go to 
 their Ghostly Father, and then call for the 
 worldly physicians afterward. 
 
 ver. 29. Done good ihinfrs. Not faith only, bat 
 good and ill deeds shall he counted, and ac- 
 cordingly rewarded at the day of judgments 
 
143 
 
 S. JOHN. 
 
 rection of life : but they that have done evil, into the resurrection of judgment. 30 I rannot 
 of myself do any thin^'. As I hear, so I judge : and my judgment is just, because I seek not 
 my will, but the will of him that sent me. 31 If I give testimony of myself, my testimony is 
 not true. 32 There is another that givoth testhnony of me : and I know that the testimony is 
 true which he giveth of me. 33 You sent to .lohn : and he gave testimony to the irutli. 34 
 Cut I receive n'ot testimony of man: but I say these things that you may be saved. 35 He 
 was the lamp burning and shinin". And you would for a time rejoice in his light. 36 But I 
 have a greater testimony than .lohn. For the works which the lather hath given nie to per- 
 fect them : the very works themselves which I do, give testimony of me, that the Fatlier haiii 
 seat me. 37 And the Father that sent me, himself hath given testimony of me, neither have 
 you heard his voice at any time, nor seen his shape, 38 And his word you have not rcniain- 
 intT in you : because whom he hath sent, him you believe not. 39 Search the scriptures, for 
 yoli think in tliem to have life everlasting : and the same are they that give testimony of me : 
 40 And you will not come to me, that you may have life. 41 Glory of men I receive not. 42 
 But I have known you, that the love of God you have not in you. 43 I am come in the name 
 of my Father, and you receive me not : if another shall come in his own name, him you will 
 receive. 14 How can you believe, that receive glory one of another : and the glory which is 
 of God only, you seek not? 45 Think not that I will accuse you to the Father, there is that 
 accuseth you, Moses, in whom you trust. 46 For if you did believe Moses : you woidd per- 
 haps believe me also, for of me he hath written. 47 And if you do not believe his writings : 
 how will you beheve my words ? 
 
 CHAPTER VI. 
 Having with five loaves fed fve thousand, 16 milking alto the 7iight after upon the sea, 22 on the 
 morrmu the people thereupon resorting unto him, 27 he preaching unto them of the Bread which he 
 vnll give : telling them that he is come from heaven, and therefore is able to give such hread as 
 can qui(hen the world, even his onmfiesh, and that all his Elect shall believe as much. 60 Mani/ not- 
 withstanding do murmur at this doctrine, yea and become apostates, though he tell them that they shall 
 see hi/ his Ascensio7i into heaven, that he ts descended from heaven, but the Twelve stick unto him, 
 believing that he is God omnipotent, as he said. Among whom also, that no man be scandalized, he 
 signifieih that he foreknoweth which will become a traiior : as among the foresaid, which would be- 
 come Ajwstates. 
 
 1 After these things Jesus went beyond the sea of Galilee, which is of Tiberias : 2 And a 
 great multitude followed him because they saw the signs which he did upon those that were 
 sick. 3 .Iesus therefore went up into the mountain, and there he sat wuh his Disciples. 
 4 And the Pusch was at hand, the festival day of the Jews. 5 When Jesus therelbre had 
 lifted up his eyes, and saw that a very great multitude cometh to him, he saith to Philip, 
 Whence shall we buy bread: that these may cat? 6 And this he said, templing them, for 
 himself knew what he would do. 7 Philip answered him. Two hundred pennyworth of bread 
 is not sufficient for them that every man may take a little piece 8 One of his Disciples, 
 Andrew the brother of Simon Peter, saith to him, 'J There is a boy here that hath five barley 
 loaves, and two fishes : but what are these among so many ? 10 .Tesus therefore saith. Make 
 the men to sit dowm. And there was much grass in the place. The men therefore sat down, 
 in number about five thousand. 11 Jesus therefore took the loaves : and when he had civen 
 thanks, be distributed to them that sat, in like manner also of the fishes as much as they would. 
 12 And after they were filled, he said to his Disciples, Gather the fragments that are remain 
 
 Annotations. 
 
 vcr. 34. I receive not. Our Master meaneth 
 that man's testimony is not necessary to him, 
 nor that the truth of'his Divinity dependeth on 
 worldly witnesses or men's commendations : 
 though to us such testimonies be agreeable 
 and necessary, and so for our instruction he 
 vouchsafed to take the testimonies of Jolui the 
 Baptist, and Moses, and the Prophets : and 
 departinir out of this world, to send forth all 
 his Apostles, and in them all Bishops and law- 
 ful Pastors, to be his witnesses from Jerusalem 
 to the ends of the world. 
 
 ver. 39. Scriptures. Catholics search the 
 Scriptures, and find there, Peter's and his suc- 
 cessors' Primacy, the real presence, the 
 Priests' power to forgive sins, justification by 
 faith and good works, virginity preferred be- 
 fore matrimony, breach of the vow of con- 
 tinency (]:uniiable, voluntary poverty, penance, 
 alms, and good deeds meritorious, divers re- 
 wards in iicaven according to divers merits, 
 and such like ... 
 
 Chapter 5. 
 
 ver. 39. Search the Scriptures. He reprehend- 
 eth the Jews, that reading daily the Scriptures, 
 and acknowledging that in them they .«iiould 
 find life and salvation, thev yet looked over 
 them so superficially that thev could not ilnd 
 therein him to be Christ their Kinff, Lord, 
 life, and Saviour. For the special Masters 
 and Scribes of the Jews then, were like unto our 
 Heretics now, who be ever talking, turning and 
 shuffling the Scriptures, but are of all men 
 most ignorant in the deep knowledge thereof 
 And ihrrelorr our Master referreth thcin not 
 to the re'arhiig only or learning them with- 
 out book, or having till' sentence thereof glo- 
 riously jiainted or written in their Temple, 
 houses, or coats : but to the deep search of 
 the meaning and iT|ysteries of the Scriptures, 
 which are not so easily to be seen in the 
 letter. 
 
 ver. 43. Another shall come. He meaneth spe- 
 cially Antichrist. How then can the Pope be 
 he, seeing the Jews receive him not .' 
 
S. JOHIS 
 
 143 
 
 ing, lest tney be lost. 13 They gathered therefore, ana filled twelve baskets with fragments 
 ot the five barley loaves, which remained to them that had eaten. 14 Those rtien therefore 
 when they had seen what a sign Jesus iiad done, said, Tiiat this is the Prophet indeed that is 
 to come into the world. 15 Jksus therefore when he knew that they would come to take liim, 
 and make him King, he fled again into the mountain himself alone. 16 And when even was 
 come, his Disciples went down to the sea. 17 And when they were gone up into the ship, 
 they came beyond the sea into Capharnaum, and now it was dark, and Jesus was not come unto 
 them. 18 And the sea arose, by reason of a great wind that blew. 19 When they had rowed 
 therefore about five and twenty or thirty furlongs, they see Jesus walking upon the sea, and to 
 draw nigh to the ship, and they feared. 20 But he saith to them, It is 1, fear not. 21 They 
 would therefore have taken hhn into the ship : and forthwith the ship was at the land to which 
 they went. 22 The next day the multitude that stood beyond the sea, saw that there was no 
 other boat there but one, and that Jesus had not entered mto the boat with his Disciples, but 
 that his Disciples only were departed : 23 But other boats came in from Tiberias beside the 
 place where they had eaten the bread, our Lord giving thanks. 24 When therefore the mul- 
 titude saw that Jesus was not there, nor Ids Disciples, they went up into the boats, and came 
 to Capharnaum seeking Jesus. 25 And when they had ioimd him beyond the sea, they said 
 to him. Rabbi, when earnest thou hither? 26 Jesus answered them, and said. Amen, amen, I 
 say to you, you seek me not because you have seen signs, but because you did eat ot the 
 loaves and were filled. 27 Work not the meat that perisheth,bat that endureth unto life ever- 
 lasting, which the Son of Man will give you. For him the father, God hath si^^ned. 28 They 
 said therefore unto him. What shall we do that we may work the works of God ? 2'J Jesus 
 answered and said to them, This is the work of God that you believe in him whom he hath 
 sent. 30 They said therefore to him. What sign therefore dost thou, that we may see, and 
 may believe thee ? what workest thou ? 31 Our Fathers did eat Manna in the desert as it is 
 written. Bread from heaven he gave them to eat. 32 Jesus therefore said to them. Amen, amen, I 
 say to you, Moses gave you not the bread from heaven, but my Father giveth you the true 
 bread from heaven. 33 For tlie bread of God it is that descendcth from heaven, and giveth 
 life to the world. 34 They said therefore unto him. Lord, give us always this bread. 35 And 
 Jesus said to them, I am the bread of life, he that cometh to me shall not hunger : and he that 
 believeth in me, shall never thirst. 30 But I said to you that both you have seen me and you 
 behevenot. 37 All that the Father giveth me shall come to me : and him that cometh to me 
 I will not cast forth. 38 Because I descend from heaven, not to do mine own will, but the 
 will of him that sent me. 39 For this is the will of him that sent me, the Fathct: that all that 
 ho hath given me I leese not thereof, but raise it in the last day. 40 And this the will of my 
 Father that sent ine : that every one that seeth the Son and believeth in him, haih life ever- 
 lasting, and I will raise him in the last day. 41 The Jews therefore murmured at him because 
 he hacl said I am the bread which descended from' heaven : , 42 And they saici, Is nof this 
 Jesus the son of Joseph, whose father and mother We know? IIpw then saith he, That I 
 descended from heaven? 43 Jesus therefore answered and said to them, Murmur not one to 
 another: 44 No man can come to me, unless the Father that sent me, draw him : and I will 
 
 Annotations. 
 
 ver. 27. Work not the meat. By their greedy 
 seeking after him for meat of the body, he 
 taketh occasion to draw them to the desire ot 
 a more excellent food, which he had to give 
 them, and so by little to open unto them the 
 great meat and mystery of the B. Sacrament : 
 which, as he proveth, doth not only far pass 
 their ordinary bread or his marvellous multi- 
 plied loaves, but Manna itself, which they 
 thought came from heaven, and so nmch won- 
 dered at it. 
 
 ver. 32. The true bread. Though the person 
 of Christ incarnate, evejr out of the Sacrament 
 also, be meant under the Metaphors of bread" 
 and drink from heaven : and our belief in him, 
 be signified by eating and feeding : yet the 
 causes why they shouFd be recommended unto 
 us in such terms, were, that he was to be eaten 
 and drunken indeed in the forms of bread and 
 wine : for the which cause his body on the 
 Cross is called his bread : and his blood shed 
 on the Cross, the blood of the grape : no 
 doubt because the same body and blood were 
 in Holv Sacrament to be eaten and drunken. 
 In which speeches, either of Christ's person 
 generally, or peculiarly of the same as in the 
 
 Chapter 0. 
 B. Sacrament, the true bread is not taken pro- 
 perly and specially for that substance which is 
 of corn, and called with us bread : but gene- 
 rally for food or meat, and therefore it hath 
 joined with it lightly a term signifying a more 
 excellent sort ot substance r as, the true bread, 
 the bread of heaven, the bread of life. Super- 
 substantial bread, in which sort the holy Sa- 
 crament which is Christ's body, is both here 
 and in S. I^uke and S. Paul also, often called 
 bread, even after consecration : not only for 
 that it was made of bread, but because it is 
 bread more truly, and by niore excellent pro- 
 perty and calling, than that which ordinarily is 
 named bread. 
 
 ver. 44. Draw him. The Father draweth tis 
 and teacheth us to come to his Son, and to be- 
 hove these high and hard mysteries of his in- 
 carnation and of feeding us with his own sub- 
 s'lance in the Sacrament: not compelling or 
 violently forcing nny against their v.'il! or with- 
 out any respect of their consent, as Heretics 
 pretend : but by the sweet internal motions and 
 pe-i-uasions of his grace and spirit he wholly 
 maketh us of our own will and liking to con- 
 sent to the same. 
 
144 
 
 S. JOHN. 
 
 raise him up in the last day. 45 It is written in the Prophets, And all shaUle doable of God. 
 Every one that hath heard of the Father and hath learned, conieth to nie. 46 Not that any 
 man huth seen the Father, but he which is of God; this hath seen the Father. 47 Amen, 
 amen, I say to you, he thatbelieveth in me, hath lite everlasting. 48 I am tlie bread of life. 
 49 Your latliers did eat Manna in the desert: and they died. 50 This is the bread that de- 
 scerideih from heaven : that it any man eat of it, he die not. 51 1 am the living bread, that 
 came down troin heaven. If any man eat of this bread, he shall live forever: and the bread 
 whieh 1 will give, is my flesh for the life of the world. 52 The .lews therefore strove amonc 
 themselves, saying. How can this man give us his flesh to eat ? 53 JesI's theretbre said lo 
 them, Amen, amen, I say to you, Unless you eat the flesh of the Son ot Man, and drink liis 
 blood, you shall not have life in you. 54 He that eateth my fliesh, and drinketh my blood, 
 
 Annotations. 
 
 ver. 49. Manna, and died. The Heretics 
 holding the Fathers of the old Testament to 
 have eaten of the same meat, and to have had 
 as good Sacraments as we, be here refuted : 
 Christ putting a plain difference in the very 
 Substance thereof, and in the graces and effects 
 much more at large. Manna was only a figure 
 ot the blessed Sacrament, though a very ex- 
 cellent figure thereof lor many causes. It 
 came in a sort from heaven, our Sacrament 
 more : it was made by God miraculously, our 
 Sacrament more : it was to be eaten for the 
 time of their peregrination, our Sacrament 
 more : it was to every man what he liked 
 best, our Sacrament more : a little thereot 
 served and sutficed, as well as much, our Sa- 
 crament more : it was reserved for such days 
 as it could not be gathered, and our Sacrament 
 much more : it was kept for a meinorial hi the 
 ark of the Testament, our Sacrament much 
 more : the discontented and incredulous mur- 
 mured and gauisaid it, at our Sacrament much 
 more: it sustained their bodies in the desert, 
 our Sacrament both body and soul much more. 
 
 ver. 52. How can this num. It came not to their 
 mind that nothing was impossible to God, that 
 wickedly said, How can this man give us his flesh ? 
 but we intiy make great profit of their sin, betieving 
 the mysleries, arid taking a lesson, neither to say or 
 once think. How 1 for it is a Jewish word and wor- 
 thy all punishment, so saith Cyril, lib. 4. c. 13. in 
 Jo. Nevertheless if one asked only for desire 
 to learn in humility, as our Lady did touching 
 her having a child in her virginity, then he 
 must take the Angel's answer to her. That it is 
 of the Holy Ghost, so saith Damascene, lib. 
 4. c. 14. 
 
 ver. 53. Unless you eat. Christ commending 
 the Sacrament of the faithful unto us, said, except 
 you eat, ^c. you cannot have life in you. So the 
 life saith of life, and to him that thinketh the life 
 to be a liar, this meat shall be death and not life lo 
 1dm. August. Ser. 2. de verb. Ap. c. 1. And Leo 
 thus. Because our Lord saith, except you eat, dj'C. 
 let us so communicate Ihat iir nothin/: doubt of the 
 truth of Chri.'<l's body and hlnod : for that is re- 
 ceived with mouth, uliich is hclicvcd in heart: and 
 the answer Amen in vain, that dispute against that 
 which they receive. 
 
 ver. 55. Arid drink. That the Protestants al- 
 lege for the necessity of receiving in both 
 kinds : but in respectof themselves, who light- 
 ly hold all this chapter to pertain nothing to 
 the Sacramental receiving, Imt to spiritual (ced- 
 ing on Christ by faith only, it can make no- 
 thing for one kind or other. And in respect of 
 
 Chapter 6. 
 
 us Catliolics, who believe Chrisl's whole per- 
 son lioth humanity and Divinity, both flesh and 
 blood to be in either form, and to be wholly 
 received no less in tlie first, than in the second 
 or both, this place commandeth nothing for 
 both the kinds. 
 
 ver. 53. You shall not have life. Though the 
 Catholics teach these words to be spoken of 
 the Sacrament, yet they meant not, no more 
 than our Saviour here doth, to e.xciuc'e all 
 from salvation, that receive not actually and 
 Sacramentally under one or both kinds. For 
 then children that die after they be baptized, 
 and never received Sacramentally, should 
 perish : which to hold, were heretical. Nei- 
 ther did AugiKstine mean, applying these words 
 to infants also, that they could not be saved 
 without receiving sacramentally, as not only 
 the Heretics, but Erasmus did unlearnedly 
 mistake him: but his sense is that they were 
 by the right of their bai)tism joined to Christ's 
 body Mystical, and thereby spiritually parta- 
 kers ot the other Sacrament also of Christ's 
 body and blood. As all Catholic men that be 
 in prison, joining vith the Church ot God in 
 heart, and desire to receive and be partakers 
 with the Church of this Sacrament, and those 
 specially that devoutly hear Mass and adore 
 in presence the body and blood of Christ, join- 
 ing in heart with the Priest, all these receive 
 lite and fruit of the Sacrament, though at every 
 time they receive not sacramenially in one or 
 both kinds. And although in the Primitive 
 Church the holy Sacrament in the second kind 
 were often given even to infants to sanctify 
 them, yet, as the holy Counsel hath declarea, 
 it was never ministered unto them, with opin- 
 ion that they could not be saved without it, 
 and therefore the heretics do uiundy charge 
 the Church and the Fathers with tluU error. 
 
 ver. 54. / will raise him. As the S(m liveth by 
 the Father, even so do we live hy his Jlesh, saitn 
 Hilary, lib. 8. de Trin. And Cyril again thus, 
 Though by nature of our flesh we be corruptible, 
 yet by porlicipatlon (f life we are rcfomud lo the 
 propirty ot Ufi\ Fur not only our soulx irere to he 
 lifted up by tlie Holy (whost to life everlasting, but 
 this rude gross terrestrial body of ours to be re- 
 duced to Immortali/y, by lotichinir, tasting, and 
 eating this agreeable food of Chri.it's body. Atid 
 vihen Christ saith, I tvill raise him up, he meanelh 
 that his body which he eateth, shall rah^e him. Our 
 flesh, saith Tertullian, eateth the body and blood 
 of Christ, that the soul niau be fatted, therefore 
 they shall both haiv one reward at the Resurrection. 
 And Ireiiicus, How dv they affirm that our bodies 
 
S. JOHN. 
 
 145 
 
 hath Hfe everlasting : and I will raise him up in the last day. 55 For my flesh is meat indeed : 
 and my blood is drmk indeed. 56 He that eateth my flesh and drinketh my blood, abidetli in 
 nie, and 1 in him. 57 As the living Father hath sent me, and 1 live by the Father : and he that 
 eateth me, the same also shall hve by me. 58 I'his is the bread that came down from heaven. 
 Not as your fathers did eat Mamia, and died. He that eateth this bread shall live forever. 
 59 These things he said teaching in the Synagogue, in Capharnauni. 60 Many therefore of 
 his disciples hearing it, said, this saying is haru, and who can hear it ? 61 But Jesus knowing 
 with himself that his Uisciples murmured at this, he said to them. Doth this scandalize you ? 
 62 If then you shall see the Son of Man ascend where he was before? 63 It is the spirit 
 
 Annotations. 
 le not capable of life everlasting, which is nourish- 
 ed hy the body and blood of our Lord 1 Hither hi 
 them change their opinion, or else cease to offer tlie 
 Euciiarist. Gregory Nissen also saith, Thut 
 lively body entering into our body, cJtangeth it and 
 maketh it like an immortal. 
 
 ver. 55. Meat indeed. Manna, was not the 
 true meat : nor the water of the rock, tlie 
 drink indeed : for they did but drive away 
 death or famine for a time and for this life. 
 Hut the holy body of Christ is the true food nourish- 
 ing to life tverlasiing, and his blood the true drink 
 that driveth death away utterly, for they be not the 
 body and blood of a mere man, hut of him that 
 I ring joined to lije (> made lije : and therefore tire 
 III' the body and members of Christ, because by this 
 hcnedictio7i of the mystery we recf^ive the S071 of 
 
 j. God himself. So sftith Cyril, lib. 4. c. 16. in Jo. 
 
 f ver. 58." He that eateth this bread. By this 
 place the holy Couiicil proveth that for the 
 grace and eflect of the Sacrament, which is 
 the life of the soul, there is no difleresice 
 whether a man receive both kmds or one, be- 
 cause our Saviour who before attributed lite to 
 the eating and drinking of his body and blood, 
 doth here also affirm the same eflect, which is 
 life everlasting, to come of eating also under 
 one form. Tlieretore the Heretics be sedi- 
 tious calumniators that would make the people 
 believe the Catbilic Church and Priests to 
 have defrauded them of the grace and benefit 
 of one of the kinds in the Sacrament. Nay, it 
 is they that have defrauded the world, by 
 taking away both the real substance of Clirist, 
 and tne grace from one kind and both kinds, 
 and from all other Sacraments. The Church 
 doth only, by the wisdom of God's Spirit and 
 by instruction of Christ and his Apostles, ac- 
 cording to time and place, for God's most 
 honour, the reverence of the Sacrament, and 
 the people's most profit thereby, dispose of the 
 manner and order, how the Priest, how the 
 people shall receive, and all other particular 
 points. Which himself, saith Augustine, did not 
 take order for, that he might commit that to the 
 Apostles, by whom he uas to dispose his Church's 
 affairs, though both he, and the Apostles, and 
 the Fathers of the Primitive Church left us 
 example of receiving under one kind. Christ 
 at Emaus, The Apostles Art. 2 : 44. The Pri- 
 mitive Church in giving the blood only to child- 
 ren, Cypr. lib. de loh.fis. nn. 10. in reserving 
 most commonly the body only, Terlul. lib. 2. 
 advxo. nil. 4. C;;pr. de labsis, mi. 10. in houselling 
 the sick therewith, Euseh. Ec. hist. lib. 6. c. 36. 
 in the holy Hermits also that received and 
 reserved it commonly and not the blood, in the 
 wilderness, Basil ep. ad Ccesariam Patritiam, 
 13 
 
 Chapter 6. 
 and in divers other cases which were too long 
 to rehearse. 
 
 Whereby the Church being warranted and 
 in the ruling of such things fully taught by 
 God's spirit, as well for the reproving of cer- 
 tain heresies, that Christ, God and man was 
 not whole and all in every part of the Sacra- 
 ment, as specially for that the Christian people 
 being now enlarged, and the communicants 
 often so many at once, that neither so much 
 wine could be conveniently consecrated, nor 
 without manifold accidents of shedding, or 
 abusing be received, whereof the Protestants 
 have no regard, because it is but common wine 
 which they occupy, but the Church know- 
 ing it to be Christ's own blood, must have all 
 dreadful regard, therefore I suy she hath de- 
 creed, and tor some hundred years put in use, 
 that the Priest saying Mass, should always 
 both consecrate and also receive bolh kindfs, 
 because he must express lively the Passion of 
 Christ, and the separation of his blood from 
 his body in the same, and for to imitate the 
 whole action and institution, as well in sacri- 
 ficing as receiving, as to whom properly it was 
 said. Do this, for t1iat was spoken only to such 
 as have power thereby to otler and consecrate. 
 But the Laymen, and the Clergy also when 
 they do not execute or say Mass themselves, 
 should receive in one kind, being thereby no 
 less partakers of Christ's whole person and 
 grace, than if they received both. For, as 
 Paul saith. He that eateth the hosts, is partaker of 
 the altar. He that eateth, saith he : for though 
 there were drink-offerings or libaments joined 
 lightly to every sacrifice, yet it was enough to 
 eat only of one kuid, for to be partaker of the 
 whole. 
 
 ver. 62. If you shall see. Our Saviour seeni- 
 eth to insinuate, that such as believe not his 
 words touching the holy Sacrament, and think 
 it impossible for him to give his body to be 
 eaten in so many places at once, being yet in 
 earth, should be much more scandalized atid 
 tempted, after they saw or knew him to be 
 ascended into heaven. Which is proved true 
 in the Capharnaits of this time, whose princi- 
 pal reason against Christ's presence in the Sa- 
 crament is, that he is ascended into heaven: 
 yea, who are so bold as to expound this same 
 sentence for themselves thus. It is not this body 
 or flesh I will give yon, for that I will carry 
 with me to heaven. Whereby, if they meant 
 only that the condition and qualities of his body 
 in heaven, should be other than the Sacrament, 
 it were tolerable : for Augustine speaketh 
 sometime in that sense, but to deny the suli- 
 stance of the body to be the same, that is wicked 
 
146 
 
 S. JOHN. 
 
 that quickeneth, the flesh profiteth nothing. The words that I have spoken to you be spirit 
 and hfe. 64 liut there be certain of you that believe not. For Jesus knew from the begin- 
 ning who they were that did not beUeve, and who lie was that would betray him. 65 And he 
 said, Therefore did I say to you, that no man can come to me, unless it be given him of my 
 Father. 66 After this many of his disciples went back : and now they walked not with him. 
 67 Jesus therefore said to the Twelve, What, will you also depart? 68 Simon Peter there- 
 fore answered him. Lord, to whom shall we {jo ? thou hast the words of eternal life. 69 And 
 
 Annotations. 
 
 ver. 63. The flesh profiteth nothing. If this 
 speech were spoken in the sense ofthe sacra- 
 mentaries, it would take away Christ's incar- 
 nation, manhood, and death, no less than his 
 coruoral presence in the sacrament : for if his 
 flesh were not profitable, all these things were 
 vain. Therefore Christ dcnieih not his own 
 flesh to be profitable, but that their gross and 
 carnal conceiving of his words, of his flesh, 
 and of the manner of eating the same, was un- 
 profitable. Which is plain by the sentence 
 following, where he warneth them, that his 
 words be spirit and life, of high mystical mean- 
 ing, and not vulgarly and "Grossly to be taken 
 as they took them. Ancf it is the use of the 
 Scripture to call man's natural sense, reason, 
 and carnal resisting or not reaching supernatu- 
 ral truths, flesh or blood, as Flesh and blood re- 
 vealed not this to thee, ^c. Matt. 16. 
 
 This carnalitic then of theirs, stood in two 
 jjoints specially : first, that they imagined that 
 he would kill himself, and cut and mangle his 
 flesh into parts, and so give it them raw, or 
 roast to be eaten among them. Which could 
 not be meant, saith Augustine : for that had 
 contained an heinous and barbarous fact, and 
 therefore they might, and should have been 
 assured, that he would command no such 
 thing : but some other sweet sense to be of his 
 hard, mystical, or figurative words, and to be 
 fulfilled in a Sacrament, mystery, and a mar- 
 vellous divine sort, otherwise than tliey could 
 comprehend. Secondly. They did err touching 
 his flesh, in that they took it to be the flesh of 
 a mere man, and of a dead man also, when it 
 should come to be eaten : of which kind of 
 flesh Christ here pronounceth, that it profiteth 
 nothing. Whereupon Cyril saith. This bndi/ is 
 not of Peter or Paul, or any other like, hut of 
 Christ Jesus u^ho is the life itself: and therefore 
 this body f^iveth life, the very fulness of the Divinity 
 dwelling in it. And the Council of Ephesus in 
 the eleventh Anathcmatismc, expouncled also 
 by the said Cyril : The Eucharist is not the hodi/ 
 of any common person, for the flesh of a common 
 man could not qnichm, but of the Word itself. 
 But the heretic Nrslnrius dissolvcth the virtue of 
 this mystery, hiildinfr man's flesh only to be in the 
 Eucharist. Thus there. And Ignatius cited of 
 Theodoret, and many other Fathers have the 
 like. Whereby we may see that it cometh of 
 the Divinity and Spirit, without which Christ's 
 flesh cannot be, that this Sacrament giveth life. 
 
 ver. 64. That believe not. It is lack of faith, 
 you see here, that caiiseth men to spurn against 
 this high truth of the Sacrament : as also it 
 may be learned here, that it is the great and 
 merciful gift of God that men do against their 
 senses and carnal reasons, believe and submit 
 themselves to the humble acknowledging of 
 
 Chapter 6. 
 this mystery : lastly, that it may well by 
 Christ's insinuation of Judas, be gathered, that 
 he specially spurned against our Master's 
 speeches ot the holy Sacrament. 
 
 ver. 66. Went back. It can be no marvel to 1 
 us now that so many revolt from the Church, i 
 by otfence or t^candal unjustly taken at Christ's . 
 body and blood, in the Sacrament, seeing many 
 of his Disciples that saw his wondertul Ufe, 
 doctrine, and miracles, forsook Christ himself, 
 upon the speech and promise of the same Sa- 
 crament : for the mystery ot it is so supernatu- 
 ral and divine in itself, and withal so low and 
 base for our sakes, by the show of the forms 
 ot these terrene elements under which it is, 
 and we eat it : that the unfaithful and infirm do 
 so stumble at Christ in the Sacrament as the 
 Jews and Gentiles did at Christ in his humani- 
 ty. For, the causes of contradictions of the In- ' 
 carnation and Transubstantiation be like. And 
 it may be verily deemed, that whosoever now 
 cannot believe the Sacrament to be Christ, be- 
 cause it is under the forms of bread and wine, 
 and is eaten and drunken, would not then have 
 believed that Christ had been God, because he 
 was in shape of man, and crucified. To con- 
 clude, it was not a figure, nor a mystery of 
 bare bread and wine, nor any Metaphorical or 
 Angelical speech, that could make • such a 
 troop of his Disciples revolt at once. When 
 he said, he was a Door, a Vine, a Way, a 
 Pastor and such like, unto which kind of 
 speeches the Protestants ridiculously resem- 
 ble the words of the holy Sacrament, who was 
 so mad to mistake him, or to forsake him for 
 the same ? For the Apostles at the least would 
 have plucked them by the sleeves, and said, 
 do not away my masters, he speaketh parables. 
 The cause, therefore, was their increcuhty, and 
 the height of the mystery, for that they neither 
 knew the means, how it might be present, nor 
 would believe that he was able to give his 
 flesh to be eaten in many places. And even 
 such is the unbelief of the heretics about this 
 matter at this day. 
 
 ver. 68. Peter answered. Peter answereth 
 for the Twelve, not knowing that Judas in 
 heart was already naught, and believed not 
 Christ's former words touching the B. Sacra- 
 ment, but was to revolt afterward as well as 
 the other. Wherein Peter beareth the person 
 of the Church and all Catholic men, that for 
 no difficulty of his word, nor for any revolt, be - 
 it never so general, of schismatics, heretics, or , 
 apostates, either for this Sacrament, or any | 
 other article, will ever forsake Christ. And I 
 when company draweth lis to revolt, let us say 
 thus. Lord whither or to whom shall we go, 
 when we have forsaken thee? to Calvin, Lu- 
 ther or such : and forsake thee and thy Church j 
 
S. JOHN. 147 
 
 ■we believe and have known that thou art Christ the Son of God. 70^Jesus ansvi'ered them, 
 Have not I chosen you the Twelve : and of you one is a devil ? 71 And he meant Judas 
 Iscariot, Simon's son : for this same was to betray him, whereas he was one of the Twelve. 
 
 CHAPTER VII. 
 The Jews, of Jerusalem, seeking his death, hewalketh in Galilee: where he signifieth to his hrethren, 
 that not in this feast Scenopegiu, but in another, to wit, Pasrh following, the Jews should kill him: 
 that is. not ivhen they ivould,but uhen he will. 10 Insomuch that at this feast he teacheth operdy in 
 the Timple, and con'verfeth many, 1 4 lioih in the jniddle day 37 and the tast day thereof, without any 
 hurt, though also the Rulers send to apprehend him. 
 
 1 After these things Jesus walked into Gahlee, for he would not walk into Jewry : because the 
 Jews sought to kill him. 2 And the festival day of the Jews, Scenopegia, was at hand, 3 And 
 his brethren said to him. Pass from hence, and go into Jewry : that thy disciples also may see 
 thy works which thou dost. For no man doth anything in secret, and seeketh himself to be in 
 public. If thou do these things, manifest thyself to the world, 5 Forneitherdid his brethren be- 
 lieve in him- 6 Jesus therefore saith to them. My time is not yet come : but your time is al- 
 ways ready. 7 The world cannot hate you, but me it hateth : because I give testimony of it, that 
 the works thereof are evil. 8 Go you up to this festival day : I go not up to this festival day: be- 
 cause my time is not yet accomplished. 9 When he had said these things, hiiuself tarried in Gali- 
 lee. 10 But after his brethren were gone up, then he also went up to the festival day not openly, 
 but as it were in secret. 11 The Jews therefore sought him in the festival day, and said, 
 Where is he ? 12 And there was much murmurin" in the multitude of him. For certain said. 
 That he is good. And others said. No, but he seduceth the multitudes. 13 Yet no man spake 
 openly of him for fear of the Jews. 14 And when the festivity was now half done, Jesus 
 went up into the temple, and taught. 15 And the Jews marvelled, saying, How doth this man 
 know letters, whereas he hath not learned? 16 Jesus answered them, and said. My doctrine 
 is not mine, but his that sent me. 17 If any man will do the will of him, he shall understand 
 of the doctrine whether it be of God, or I speak of myself 18 He that speaketh of himself, 
 seeketh his own glory. But he that seeketh the glory of him that sent him, he is true, and 
 injustice in him there is not. 19 Did not Moses give you the law, and none of you doth the 
 law ? 20 Why seek you to kill me ? The multitude answered, and said, Tliou hast a devil, 
 who seeketh to kill thee 1 21 Jesus answered, and said to them. One work I have done : and 
 you do all marvel. 22 Therefore Moses gave you circumcision : not that it is of Moses, but 
 of the Fathers, and in the Sabbath you circumcise a man. 23 If a man receive circumcision 
 in the Sabbath, that the law of Moses be not broken: are you angry at me because I have 
 healed a man wholly in the Sabbath? 24 Judge not according to the face, but judge just judg- 
 ment. 25 Certain therefore of Jerusalem said. Is not this he whom they seek to kill? 26 And 
 behold he speaketh openly, and they say nothing to him. Have the Princes known indeed 
 that this is Christ? 27 But this man we know whence he is. But when Christ cometh, 
 no man knoweth whence he is. 28 Jesus therefore cried in the Temple teaching, and saying, 
 Both me you do know, and whence I am you know. And of myself I am not come, but he is 
 true that sent me, whom you know not. 29 I know him because I am of him, and he sent 
 me. 30 They sought therefore to apprehend him : and no man laid hands upon him, because 
 his hour was not yet come. 31 But of the multitude many believed in him, and said, Christ 
 when he cometh, shall he do more signs than these which this man doth ? 32 The Pharisees, 
 heard the multitude murmuring these things touching him : and the Princes and Pharisees 
 sent ministers to apprehend him. 33 Jesus therefore said to them. Yet a little time I am with 
 you : and I go to him that sent me. 34 You seek me and shall not find : and where I am, you 
 cannot come. 35 The Jews therefore said amongst themselves, Whither will this man go, 
 that we shall not find him? Will he go into the dispersion of the Gentiles, and teach the Gen- 
 tiles ? 36 What is this saying that he hath said, You shall seek me, and shall not find ? And 
 where I am, you cannot come. 37 And in the last, the great day of the festivity Jesus stood, 
 and cried, saying, If any man thirst, let him come to me, and drink. 38 He that believeth in 
 me, as the Scripture saith, Out of his belly shall fow rivers of living water. 39 And this he said 
 of the Spirit that they should receive which believed in him, for as yet the vSpirit was not 
 given: because Jesus was not yet glorified. 40 Of that multitude therefore, when they heard 
 these words of his, some said, this is the Prophet indeed. 41 Others said. This is Christ. 
 
 Annotations. Chapter 6. 
 with the unfaithfid multitude? No, thou hast inistration of thy body and blood. And a little 
 the words of life, and we beheve thee, and thy after. Thou art life everlastinir itself, and thou 
 Church will not, nor cannot beguile us. Thou ' givest not in thyjlesh andblood but that which thy- 
 kast, saith Augustine, life everlasting in the mi- 1 self art. 
 
 Annotations. Chapter 7. 
 
 ver. 17. Will do the will. The way to come i ver. 39. For as yet the Spirit. This was ful- 
 to know the truth, is to live well j filled on Whitsunday, Acts 2. and afterwards 
 
 ver. 20. Thou hast a devil. No marvel, when always by imposition of hands in the Sac ra- 
 these spake thus to Christ himselti if heretics | ment of Confirmation : visibly in the Primitive 
 call his vicar Antichrist. [ Church, and invisibly to the end of the world. 
 
148 S. JOHN. 
 
 But certain said, Why, doth Christ come from Galilee ? 42 Doth not tne Scripture say. ttiat 
 of the seed of David, and from Bethlehem the town where David was, Christ doth come? 
 43 Therefore there arose dissension in liie multitude lor him. 44 And certain of them would 
 have appreliended him : but no man lay hands upon him. 45 The ministers therefore came to 
 the chief Priests and the Pharisees. And they said to them. Why have you not brought him t 
 46 The m nisters answered, Never did there man so speak, as this man. 47 The Piiarisce.s 
 therefore answered them. Why, are you also seduced ? 48 Iliith any of the Princes believed 
 in him, or of the Pharisees ? 49 But this multitudi; tliat knowelhnot the law, are accursed. 
 5J Nicodemus said to them, he that can.e to him by night, who was one of them, 51 Doth 
 our law judge a man, unless it first hear him, and know what he doth'.' 52 They answered, 
 and said to him, Why, art thou also a Galile<>n ' Search, and see that from Galilee a Prophet 
 riseth not. 53 And every man returned to his house. 
 
 CHAPTrvR VIII. 
 Again in the Temple, absolving an adallercss after lii.s merciful manver. and yet withal declaring against 
 his enemies that he is not a favourer of sin, no more than Moses, 12 he teacheth openly, and is not 
 forall that apprehended, telling them both of his Godhead, 21 a/id of their reprobation, 28 ofhisex- 
 ultution also by their crucifi/ing of him, 31 exhorting thebelievers lo/)crsevere : 33 andshounng them 
 that seek his death, that they are jieilher free, 3'J nor of Abraham, 41 nor of God, 44 but of the 
 Devil, 45 bulthat hi/nself is of God, b'Z and greater and ancienter than Abraham. 59 Forthewhich 
 they go about to stone him, but in vain. 
 
 1 And Jesus went into the Mount Olivet: 2 And early in the morning again he came into 
 the Tomple, and the people came to him, and sitting he taught them. H And the Scribes and 
 Pharisees bring a woman taken in adultery : and they did set her in the midst, 4 And said 
 to him. Master, this woman was even now taken in adultery. 5 And in th law Moses com- 
 manded us to stone such. What sayest thou therefore ? 6 And this they tuid tempting him : 
 that they mi^ht accuse him. But .Iesus buwing himself down, with his finger wrote in the 
 earth. 7 VVhen they therefore continued asking him : he lilted up himself, and said to them. 
 He that is without sin of you, let him first throw the stone at her. 8 And again bowing him- 
 self, he wrote in the earth. 'J And they hearing, went out one by one, beginninp' at the seniors : 
 and Jesus alone remained, and the woman standing in the midst. 10 And Jesus lifting up 
 himself, said to her, Woman, where are they that accused thee ? hath no man condemned thee I 
 11 Who said, No man, Lord. And Jesus said, Neither will I condemn thee. Go, and now sin 
 no more. 12 Again therefore Jesus spake to them, saying, I am the light of the world, he that 
 foUoweth me, walketh not in darkness : but shall have the ligiit of life. 13 The Pharisees there- 
 fore said to him, Thou givest testimony of thyself: thy testimony is not true. 14 Jesus an- 
 swered, and said to them, Although 1 do give testunony of myself, my testimony is true : be- 
 cause I know whence I came, and whither I go : but you know not whence 1 come, or whither 
 I go. 15 You judge according to the flesh : I do not judge any man. 16 And if I dii judge, 
 my judgment is true : because I am not alone, but I and he that sent me, the Father. 17 And 
 ill your law it is written, that the testimony of two men is true. 18 I am he that give testimony 
 of myself: and he that sent me, the Father, giveth testimony of me. 19 They said therefore 
 to him, Where is thy father ? Jesus answered. Neither me do you know, nor my Father. If 
 you did know me : perhaps you might know my Father also. 20 These words Jesus spake in 
 the treasury, teaching in the temple: and no man apprehended him, because his hour was 
 not yet come. 21 Agam therefore Jesus said to them, I go, and you shall seek me, and shall 
 die in your sin. Whither I go, you cannot come. 22 The Jews therefore said, Why, will he 
 kill himself, because he saith, Whither 1 go, you cannot come ? 23 And he said to them. You 
 are from beneath, I am from above, you are of this world, 1 am not of this world. 24 There- 
 fore I said to you that you shall die in your sins, for if you believe not that I am he, you shall 
 die in your sin. 25 They said therei'ore to him. Who art thou? Jesus said to them, The be- 
 ginning who also spake to you. 25 Many things I have to speak and judge of you, but he that 
 sent me, is true: and what I have heard of him, these things I speak in thf world. 27 And 
 they knew not that he said to them that his Father was God. 28 .Tesus therefore said to them. 
 When you shall have exalted the Son of Man, then you shall know that I am he, and of myself 
 I do nothing, but as the Father hath taught me, these things I sjieak : 29 Anil he that sent me, 
 is with me . and he hath not left me alone, because the things that plca.se him I do always. 
 30 When he .spake these things, many believed in him. 31 JEsusthereforesaid to them that be- 
 lieved him, the Jews : If you abide in my word, you shall be my disciples indeed. 32 And you shall 
 know the truth, and the truth shall make you free. 33 They answered him. We are the seed of 
 
 Annotations. Chapter 7. 
 ver. 50 He tliat came to him. Christ hath I lays avert the execution of unjust laws against 
 some good always even amona; the wicked, him and his people, as Nicodemus and Ga- 
 which secretly serve him, and by wise de- 1 maliel 
 
 Annotations. Chapter 8. 
 ver. 31. Abide in my word. Oniy faith is not I ver. 34. Amen, amen. What is it, saith Au- 
 FufRcient without perseverance or abiding in gustine upon this place, when our Lord saith. 
 the keeping of his commandments. I Amen, amen 1 He doth much commend end 
 
S. JOHN. 149 
 
 Abraham, and we never served any man: how sayestthou,You shall be free? 34 Jksus answered 
 them, Amen, amen, I say to you, that every one which committeth sin, is the servant of sin. 35 
 And the servant abideth not in the house lorever: the Soaabideth forever. 36 If therefore the 
 Son make you free, you shall be free indeed. 37 I know that you are the children of Abraham : 
 but you seek to kill me, because my word taketh not in you. 38 I speak that which I have 
 seen with my Father: and you do the things that you have seen with your father. 39 They 
 answered, and said to him, Our father is Abraham. Jesus saith to them, if you be the children 
 of Abraham, do the works of Abraham. 40 But now, you seek to kill nie, a man that have 
 spoken the truth to you, which I have heard of God, this did not Abraham. 41 You do the 
 works ot your lather. They said therefore to him, We were not bom of fornication, we have 
 one father, God. 43 Jesus therefore said to them, If God were your father, verily you would 
 love me, for from God I proceeded, and came : for I came not of myself, but he sent me : 43 
 Why do you not know my speech ? Because you cannot hear my word. 44 You are of your 
 father the devil, and the desires of your father you will do, he was a man-killer from the be- 
 
 f inning, and he stood not in the verity: because verity is not in him, when he speaketh a lie, 
 e speaketh of his owti, because he is a liar, and the father thereof. 45 But because I say the 
 verity, you believe me not. Which of you shall argue me of sin ? If 1 say the verity : why do 
 you not believe me ? 47 He that is of God, heareth the words of God. Therefore you hear 
 not, because you are not of God. 48 The Jews therefore answered, and said to him. Do not 
 we say well that thou art a Samaritan, and hast a devil ? 49 Jesus answered, I have no devil : 
 but I do honour my Father, and you have dishonoured me. 50 But I seek not mine own glory, 
 there is that seeketh and judgeth. 51 Amen, amen, I say to you, if any man keep my word, he 
 shall not see death forever. 52 The Jews therefore said. Now we have known that thou hast 
 a devil. xVbraham is dead, and the Prophets : and thou sayest, If any man keep my word, he 
 shall not taste deatli for ever. 53 Why, art thou greater than our father Abraham, who is 
 dead? and the Prophets are dead. Wliom dost thou make thyself? 54 Jesus answered, If I 
 do glorify myself, my glory is nothing, it is my father that glorifieth me, whom you say tliat he 
 is your God. 55 And you have not known him, but I know him. And if I shall say that I 
 know him not : I shall be like to you a liar. But I do know him, and do keep his word. 56 
 Abraham your father rejoiced that he might see my day : and he saw, and was glad. The 
 Jews therefore said to him. Thou hast not yet fifty years, and hast thou seen Abraham ? 
 58 Jesus said to them. Amen, amen, I say to you, before that Abraham was made, I am. 59 
 They took stones therefore to cast at him. But Jesus hid himself, and went out of the temple. 
 
 CHAPTER IX. 
 To show that by his baptism being the sacrament of illumination or faith he will take away the blindness 
 of the world, he giveth with strange ceremonies sight to ojie bom blind, 8 By which wonderful 
 miracle, the attestation of the party himself and of his parents concurring, first the neighbours, then 
 also the Pharisees themselves are plainly confounded. Yet so obstinate they are, that because it was 
 the Sabbath when he wrought it, fhci/ infer that he is not of God : yea and throw out of their Syna- 
 gogue the party for confessitig hrm. 35 But our Lord receiveth him. 39 And foretelleth hq this 
 occasion, the execration of the Jtu\s because of their wilful obstinacy and illumination of the Gentiles 
 who confess their own blindness. 
 
 1 And .Tesus passing by, saw a man blind from his nativity: 2 And his Disciples asked 
 him, Rabbi, who hath sinned, this man, or his parents, that he should be born blind ? 3 Jesus 
 answered. Neither hath this man sinned, nor his parents : but that the works of God may be 
 manifested in him. 4 I jnust work the works of him that sent me, whiles it is day. The night 
 Cometh, when no man <3an work. 5 As long as I am in the world, I am the light of the world. 
 6 When he had said these things, he spit on the ground, tmd made clay of the spittle, and 
 
 Annot.\tions. Chapter 8. 
 
 urge the thing that he ao uttereth, doubling it. 
 It IS a certain oath of his, if a man may so say, 
 for Amen in Hebrew signifieth Vernim, a truth. 
 Yet is it not translated, whereas it might have 
 been said, Verum, verum dico vobis, but neitlier 
 the Greek interpreter durst do it, nor the Latin, 
 the Hebrew word hath remained still, that so 
 
 out free will : but having the grace of Christ, 
 his will is truly made free, as Augustine saith, 
 from servitude of sin also. Tract. 41. in Evang. 
 John. 
 
 ver. 39. Do the u-orks of Abraham. Not only 
 faith but good works also make men the child- 
 ren of Abraham, according as James also 
 
 it might be the more esteemed, Tract. 41. in speaketh of Abraham's works, c. 2. 
 Johan. By which words and the like recorded ver 49. I have no devil. He denieth not that 
 in other places of the New Testament, the read- he is a Samaritan, because he is our keeper or 
 ermay seegreatreason,why wealsosay, il77ipn, , protector, as the word signifieth, and because 
 amen, and durst not translate it and such like ' he is indeed that merciful Samaritan in the pa- 
 words into our Enghsh tongue. | rable of the wounded man, Luk. 10.33, August. 
 ver. 36. Free indeed. Man was never with- ! Tract. 43. in John. 
 
 Annotations. Chapter 9. 
 ver. 4. Whennoman. The time of working, i only receive good or ill, according to the difier- 
 and meriting, is in this life: after death we ence of works here, 
 can deserve no more by our deeds, but must I ver. 6. Made clay. Christ that could have 
 
150 
 
 S. JOHN. 
 
 spread the clay upon lua eyes. 7 And said to liini, Go wash in the pool of Siloe, which is 
 interpreted, >S'ert<. He went therefore, and washed : and he came seeing. 8 Therefore the 
 neighbours, and they which had seen him before, that he was a beggar, said. Is not this he 
 that sat, and begtjeJ? O.'hers said. This is he. 9 But others. No, not so, but he is like him. 
 But he said, TJiat 1 am he. I'J They said therel'ore to him, How were thine eyes opened? 
 11 He answered. That man that is called Jesus, made clay : and anointed mine eyes, and 
 .*aid to me. Go to the pool of Siloe, and wash. And 1 went, and washed, and saw. 13 
 And they said to him. Where is he? He saith I know not. 13 They bring him that 
 had been blind to the Pharisees. 11 And it was the Sabbath when Jesls made the 
 clay, and opened his eyes. 15 Again therefore the Pharisees asked him, how he 
 saw. But he said to them, He put clay upon nnne eyes, and I washed : and I see. IG 
 Certain therefore of the Pharisees said, This man is not of God, that keepeth not the 
 Sabbath. But others said. How can a man that is a sinner do these signs >. And there was a 
 schism among them. 17 They say therefore to the blind again. Thou, what sayest thou of him 
 that opened tnine eyes ? And he said, That he is a Prophet. 18 The Jews therefore did not 
 beheve of him, that ne had been blind and saw : until they called tlie parents of him that saw, 
 I'J And asked them, saying. Is this your son, whom you s.iy that he was bora bhnd : how then 
 doth he now see ? 20 His parents answered him, and said. We know that this is our son, and 
 that he was born blind : 21 But how he now seeth, we know not, or who hath opened his 
 eyes, Ww know not, ask himself : he is of age, let himself speak of himself 22 These things 
 his parents said, because they feared the Jews, for the Jews had now conspired, that if any 
 man should confess him to be Christ, he should be put out of the Synagogue. 23 Therefore 
 (lid his parents say. That he is of age, ask himself 24 They therefore again called the man that 
 had been blind, and said to him, Give glory to God, we know that this man is a sinner. 25 He 
 liieretore said to them, whether he be a sinner, I know not : one tiring I luiow, that whereas I 
 was blind, now I see. 26 They said therefore to him, What did he to thee ? how did he open 
 thine eyes ? 27 He answered them, I have now told you, and you have heard : why will you 
 hear it again? will you also become hisdisciples? 28 They reviled him therefore and said. 
 Be thou his disciple : but we are the disciples of Moses. 29 We know that to Moses God 
 did speak : but this man we know not whence he is. 30 The man answered and said to them, 
 For in this it is marvellous that you know not whence he is, and he hath ojpcned mine eyes. 
 31 And we know tliat sinners God doth not hear, but if a man be a server of God, and do the 
 will of him. him he heareth. 32 From the beginning of the world it hath not been heard that 
 any man hath opened the eyes of one born blind. 33 Unless this man were of God, he could 
 
 Annotations. 
 cured, this man by his only will or word, yet 
 used certain creatures as his instruments in 
 working, and divers circunistances and cere- 
 monies, clay, water, anointing, washing, &c. 
 No marvel "then that he and his Church use 
 such diversities of Sacraments and ceremo- 
 nies external in curing our souls. 
 
 ver. 22. Put out of the Synagogues. The 
 Heretics untruly translate here, and v. 35. Ex- 
 communicate, to make the simple conceive the 
 church's excommunications to be no other, or 
 no better, or no more rightly used against them, 
 than this casting out of the Synagogue of such 
 as confessed our Saviour. They might as well 
 have translated for Synagogue, Church : for the 
 Old Testament, the Ne\v : for Law, grace : for 
 flesh, spirit: for Moses, Christ, for no less 
 difference is there between casting out of the 
 SjTiagogue, and Excommunication. Besides 
 that, not every one which was not of the Jews' 
 Synagogue, was therefore out of the commu- 
 nion of the Faithful, many true believers being 
 in other parts of the world not subject to the 
 Jew.?' Synagogue, Law, nor Sacraments. And 
 therefore it was not all one to out of the 
 Synagogue, and to be excommunicated, as 
 now, vvnosoever is out of the Church's com-, 
 munion, either by his own will, or for his just 
 (ieserts thrust out of it by the spiritual Magis- 
 trate, he is quite abandoned out of all the soci- 
 ety of Saints in heaven and earth, so long as 
 he so continueth. 
 
 As for the cause of thrusting this poor man 
 
 Chapter 9. 
 and such other out of the Synagogue, and ex- 
 commiinicatuig Heretics, there is as great odds 
 as betwixt heaven and hell, he being used so 
 for following Christ and his Church, these for 
 forsaking Christ in his Church. Some more 
 agreement there is between that corrupt sen- 
 tence of the Jews against the followers of 
 Christ, and the pretended excommunication 
 executed against Catholic men by our Heretics, 
 although in truth there is no great resemblance. 
 For, the Jews though they abused their power 
 sometimes, yet had they authority indeed by 
 God's Law so to punish contemners of their 
 Law, and therefore it was feared and respected 
 even of good men. But the excommunication 
 used by Heretics against Catholics or any 
 offenders, is not to be respected at all, being 
 no more but a ridiculous usurpation of the 
 Church's right and fashion of the same, for, 
 out of their Synagogues all faithful men ought 
 to flee, and not tarry to be thrust out accord- 
 ing to the warning given against Core and 
 Dathan. Be ye separated from their tahemacleSf 
 lest you he xorapped in their sins. 
 
 ver. 24. Give plory. So say the Heretics 
 when they derogate from miracles done by 
 Saints or their Relics, piiarisnically pretending 
 the gloryof God. As though it were not God's 
 glory, when his Saints do it by his power and 
 virtue : yea his greater glory, that doth such 
 things by his servants, .and bv the meanest 
 things belonging to them, as Peter's shadow. 
 Aclsb. and Paul's napkin. Acts 9. 
 
S. JOHN. 
 
 151 
 
 not do any thing 34 They answered and said to him, Thou wast wholly bom in sins, and dost 
 thou teach us? And they did cast him forth. 33 Jesus heard ihat they cast him forth: and 
 when he had found him, he said to him, Dost thou believe in the Son of God? 36 He an- 
 swered, and said, Wlio is he Lord, that I may believe in him? 37 And Jesus said to him 
 Both thou hast seen him : and he that talketh with thee, he it is. 38 But he said, I believe 
 Lord. And fallini; down lie adored him. 3'J And Jesus said to him, For Judgment I came 
 into this world : that they that see not, may see : and they that see, may become blind. 40 
 And certain of the Pharisees that were witii him, heard : and they said to him, Why are we 
 also blind ? 41 Jesus said to them. If you were blind, you shotdd not have sinned, but now 
 you say, That we see. Your sin remaineth. 
 
 CHAPTER X. 
 He continiieih his talk to the Pharisees, showing that they and all other that will not enter in by Mm, 
 are Wolves: and that theij which hear th''m, are not the true sheep. 11 But that himself is the 
 good Pastor, and therefore to save the sheep from these ivolvcs, he ivilt yield his life : which otherwise 
 no might of theirs could take from him: foretelling also his Resurrection, and vocation of the Gen- 
 tiles. 22 Again another time, he Itilelh these Jews openly, that they are not of his sheep, and that no 
 miglit of theirs shall take from him his true sheep, because he is God, even as his Father is God. 
 31 ^Vhich by his miracles and by Scripture he showelh to he no blasphemy : and they in vain seeking 
 to stone and to apjyrehend him, 40 he goeth out to the place where John Baptist had given open wit- 
 ness of him. 
 
 1 Amen, amen, I say to you, he that entereth not by the door into the fold of the sheep, but 
 climbeth up another way : he is a thief and a robber. 2 But he diat entereth by the door, is 
 the Pastor of the sheep. 3 To this rarai the porter opencth : and the sheep hear his voice : and 
 he calleth his own sheep by name, and leadeih them forth. 4 And when he bath let forth his 
 own sheep, he goeth before them: and the sheep follow him because they know hi.s voice. 5 
 But a stranger they follow not, but flee from him: because they luiow not the voice of strangers. 
 6 This proverb Jesus said to them. But they knew not what he spake to them. 7 Jesus there- 
 fore said to them again. Amen, amen, I say to you, that 1 am the door of the sheep. 8 Ajid 
 how many soever have come, are thieves and robbers: but the sheep heard them not. 9 lam 
 the door. By me if any enter, he shall be saved : and he shall go in and shall go out, and shall 
 find pastures. 10 The thief cometh not but to steal and kill and destroy. I came that they 
 may have life, and may have more abundantly. 11 I am the good Pastor. The good Pastor 
 giveth his Hfe for his sheep. 12 But the hireling and he that is not the Pastor, whose own the 
 sheep are not, seeth the wolf coming, and leaveth the sheep^nd fleeth: and the wolf raveneth, 
 and disperseth the sheep. 13 And the hireling fleeth because he is a hireling : and he hath 
 no care of the sheep. 14 I am the good Pastor : and I know mine, and mine know me. 15 As 
 the Father knoweth me, and I know the Father : and I yield my life for my sheep. 16 And 
 other sheep I have that are not of this fold : them also I must bring, and they shall hear my 
 voice, and there shall be made one fold and one Pastor. 17 Therelore the Father loveth me : 
 because I yield my life, that I may take it again. 18 No man taketh it away from me : but I 
 yield it of myselfi and I have power to yield it : and I have power to take it again. This com- 
 mandment I received of my father. 19 A dissension rose again among the Jews for these 
 words. 20 And many of tnem said. He hath a devil, and is mad : why hear you him ? 21 
 Others said. These are not the words of one that hath a devil, can a devil open the eyes of the 
 blind men? 22 And the Dedication was in Jerusalem: and it was winter. 23 And Jesus 
 
 Annotations. 
 
 ver. 1. Clirnheth another ivay. Whosoever 
 taketh upon him, to preach without lawful 
 sending, to minister Sacraments, and is not ca- 
 nonically ordered of a true Catholic Bishop, to 
 be a Curate of souls. Parson, Bishop, or what 
 other spiritual Pastor soever, and cometh not 
 in by lawful election and holy Church's ordi- 
 nance to that dignity, but breaketh in against 
 order by force or favour of men, and by human 
 laws, he is a thief and a murderer. So came in 
 Arius, Calvin, Luther, and all heretics: and all 
 that succeed them in room and doctrine. And 
 generally every one that descendeth not by 
 lawful succession in the known ordinary line 
 of Catholic Bishops and Pastors that have been 
 in all countries since their conversion. And 
 according to this rule Iren(Fus lib. 3. cap. 3. trieth 
 the true shepherds from the thieves and Here- 
 tics. So do Tertul. de Preesc. nu. 11. Gypr. de 
 unit. Eccl. nu. 7. Augustine, epist. 165. and contr. 
 epist. Manich. cap. 4. and Liruiensh. 
 
 ver. 11. Good Pastor. The good Pastor, is 
 
 Chapteii 10. 
 
 he whose special care is not of his own advan- 
 tage, but of the safety of tlie flock. Tlie hire- 
 ling, is he that respectcth not the profit and good 
 of the flock, but his own lucre. The wotf, is 
 the Heretic, or any persecutor of the Church, 
 which is Christ's flock. 
 
 ver. 13. Fleeth. Every Bishop and Pastor is 
 bound to abide with his flock in time of danger 
 and persecution even to death, e.xcept himself 
 be personally sought for, rather than the flock, 
 or the flock itself forsake him, for in such cases 
 the Pastor may flee, as the Apostles did, and 
 Athanasius and others. Atlun. Apol. desuafuga. 
 August, epist. 180. 
 
 ver. 22. The dedication. Tliis is the feast of 
 dedication instituted by .Tudas Maccabeus, 
 lib. I. Mac. cap. i. Christ vouchsafed to honour 
 and keep that feast instituted by him : and our 
 Heretics vouchsafe not to pray and sacrifice for 
 the dead, used and approved by him. The De- 
 dication also of Christian Churches is warrant- 
 ed thereby, with the annual memory thereof; 
 
152 S. JOHN. 
 
 walked in the Temple, in Solomon's porch. 24 The Jews therefore compassed him round 
 about^ and said to hini, How long dost thou hold our soul in suspense? it thou be Christ, tell 
 Us openly. 25 Jksus answered them, I speak to you : and you believe not, the works that I do 
 in the Name ot my Father, they give testimony of me. 26 But you do not believe, because 
 you are not of my sheep. 27 My sheep hear my voice : and I know them and they follow me. 
 28 And I give tli'em life everlasimg: and they shall not perish for ever, and no man shall pluck 
 them out of my hand. 29 My Father, that which he hath given me, is greater than all ; and no 
 man can pluck them out of the hand of my Father. 30 I and the Father are one. 31 The Jews 
 took up stones to stone him. 32 Jesus answered them. Many good works 1 have showed you 
 from my Father, for which of those works do you stone me .' 33 The Jews answered him. For a 
 good work we stone thee not, but for blasphemy, and because thou being a man makcst thy- 
 self God. 31 Jesus answered them. Is it not written in your law, that I said you are gods ? 35 
 If he called them gods, to whom the word of God was made, and the Scripture cannot be bro- 
 ken: 36 Whom the Father hath sanctified and sent into the world, say you. That thoublasphe- 
 mest, because I said 1 am the Son of God ? 37 If I do not the works of my Father, believe me 
 not. 38 But if I do, and if you will not believe me, believe the works : that you may know and 
 believe that the Father is in me, and I in the Father. 39 They sought therefore to apprehend 
 him : and he went forth out of their hands. 40 And he went again beyond Jordan into that 
 place wliere John was baptizing first : and he tarried there. 41 And many came to him, and 
 they said. That John indeed did no simi. But all things whatsoever John said of this man, 
 were true. 42 And many believed in him. 
 
 CHAPTER XI. 
 He cometh once again inio Jewry boldly, the time that he would be hilled of them, beiiig not yet come, 
 and niisethLfridriis four days huriid. 47 At which miracle the Jilind malice (f the rulers so in- 
 creaselh, that in Cou'ncil Ihey cimclude to make him away, howhiit the high Priest jirojthisieth un- 
 awares of the salvation (f the world hi/ hin death. 54 He thereupon goelh again out oj the way. 
 1 And there was a certain sick man, Lazarus of Bcthania, of the town of Mary and Martha 
 her sister. 2 And Mary was she that anointed our Lord with ointment, and wiped his feet 
 with her hair : whose brother Lazarus was sick, 3 His sisters therefore sent to him, saying, 
 Lord, behold, he whom thou lovest is sick. 4 And Jesus hearing, said to them. This sickness 
 is not to death, but for the glory of God : that the Son of God may be glorified by it. 5 And 
 Jesus loved Martha, and her sister Mary, and Lazarus. 6 As he heard therefore that he was 
 sick, then he tarried in the same place two days. 7 Then after this he saith to his disciples, 
 Let us go into .Tewry again. 8 The Discijiles say to him. Rabbi, now the Jews sought to 
 stone thee : and goest thou thither again ? 9 Jesus answered, are there not twelve hours of 
 the day ? If a man walk in the day, he stumbleth not : because he seeth the light of this world : 
 10 But if he walk in the night he stumbleth, because the light is not in him. 11 These things 
 he said: and after this he' saith to them, Lazarus our friend sleepeth : but I go that I may 
 raise him from sleep. 12 His disciples therefore said. Lord, if he sleep, he shall be safe. 13 
 But Jesus spake of his death : and they thought that he spake of the slee])ing of sleep. 14 
 Then therefore Jesus said to them plainly, Lazarus is dead : 15 And I am glad for your sake, 
 that you may believe, because I was not there, but let us go to him. 16 Thomas tlierefore, 
 who is called Didymus, said to his condisciples. Let us also go, to die with him. 17 Jesus 
 therefore came, and found him now having been four days m the grave. 18 And Belhania 
 •was nigh to Jerusalem about fifteen furlongs. 19 And many of the Jews were come to Mar- 
 tha and .\Iary, to comfort them concerning their brother. 20 Martha therefore when she 
 heard that Jesus was come, went to meet him : but Mary sat at home. 21 Martha therefore 
 said to Jesus, Lord if thou hadst been here, my brother had not died, 22 But now also I 
 know that what things soever thou shalt ask of God, God will give thee. 23 Jesus saith to 
 her. Thy brother shall rise a^ain. 24 Martha saith to him, I know that he shall rise again in 
 the resurrection, in the last day. 25 Jesus said to her, I am the resurrection and the life : 
 he that believeth in me, although he be dead, shall live. 26 And every one that ^liveth, and 
 believeth in me, shall not die for ever, Believest thou this? 27 She saith to him. Yea Lord, I 
 have believed that thou art Christ the Son of God that art come into this world. 28 And 
 when she had said these things, she went, and called Mary her sister secretly, saying. The 
 Master is come, and calleth thee. 29 She, when she heard, riscth (luickly, and cometh to 
 him. 30 For Jt:sus was not yet come into tlie town : but he was yet in that place where 
 IVlartha had met him. 31 The .Tews therefore that were with her in the house and did com- 
 fort her, when they saw Mary that she rose quickly and went forth, followed her, saying, That 
 
 Annotations. Chapter 10. 
 and proveth that such things may be insti- i and nature of the Father. And therefore some 
 
 ttited without any express commandment in 
 Scripture. 
 
 -ver. 29. That viltich he gave me. Thus read 
 also divers of the Fathers, namely : Hilar. Trin. 
 lib. 1. post medium. Amhr. de Sp. S. lib. 3. cap. 18. 
 August, in Jo. tract. 48, Cyril, lib. 7. in Jo. cap. 10. 
 and use it to prove that Christ had his essence 
 
 heretics of our time wickedly accuse the coiui- 
 cil of Lateran for falsifyiuir this place and ap- 
 plying it to the same purpose, which they less 
 can abide, for that it is against Calvin's Auto- 
 theism, holding that Christ took his person of 
 the Father, but not his substance. Annot. in 1. 
 Jo. V. I. 
 
S. JOHN. 
 
 153 
 
 she goeth to the grave, to weep there- 32 Mary therefore when she was come where Jesus 
 was, seeing him, tell at his feet, and saith to him, Lord, if thou hadst hern here, my brother 
 had not died. ii3 Jesus therefore when he saw her weeping and tlie Jews that were come 
 with her, weeping, he groaned in spirit, and troubled himselt. 34 And said, Where have you 
 laid him ? They say to him. Lord, come and see. 35 And Jesus wept. 36 The Jews tliere- 
 fbre said. Behold how he loved him. 37 But certain of them said, Could not he that opened 
 the eyes ot the blind man, make that this man should not die? 38 Jesus therefore again 
 groaning in himself, cometh to the grave, and it was a cave : and a stone was laid over it. 39 
 Jesus saith. Take away the stone. Martha the sister of him that was dead, saith to him. Lord, 
 now he stinketh, tor he is now of four days. 40 Jesus saith to her, Did not I say lo thee, that 
 it tliou believe, thou slialt see the glory of God? 41 They took therefore the stone away. 
 And JesUs lilting his eyes upwards, said. Father, I give thee thanks that thou hast heard me. 
 42 And 1 did know that thou dost always hear me, but for the people that standeth about, 
 have 1 said it, that they may believe that thou hast sent me. 43 When he hath said these 
 things, he cried with a loud voice, Lazarus, come forth. 44 And forthwith he came forth 
 that had been dead, bound feet and hands with winding bands, and his face was lied with a 
 napkin. Jesus said to them. Loose him, and let him go. 45 Many therefore of the Jews that 
 were come to Mary and Martha, and had seen the things that .Fesus did, believed in him, 46 
 And certahi of them went to the Pharisees, and told him the things that Jesus did. 47 The 
 chief Priests therefore and the Pharisees gathered a council, and said, What do we, for this 
 man doth many signs. 48 If we let him alone so, all will beheve in him: and the Romans 
 will come, and take away our place and nation, 49 But one of them named Caiphas, being 
 the high Priest of that year, said to them You know nothing. 50 Neither do you consider 
 that it is expedient for us that one man die for the people, and the whole nation perish not. 51 
 And this he said not of himself: biu being the high Priest of that year, he prophesied that 
 Jesus should die for the nation : 52 And not only tor the nation, but to gather into one the 
 children of God that were dispersed. 53 From that day therefore they devised to kill him. 
 54 Jesus therefore walked no more openly among the Jews, but he went into the country 
 beside the desert unto a City that is called Ephrem, and there he abode with his Disciples. 55 
 And the Pasch of the Jews was at hand : and many of the coimtry went up to Jerusalem 
 before the Pasch to sanctity themselves. 56 They sought Jesus therefore : and they com- 
 muned one with another, standing in the temple. What think you, in that he is not come to the 
 festival day? And the chief Priests and Pharisees had given commandment, that if any man 
 should know where he was, he should tell, that they might apprehend him. 
 
 CHAPTER Xn. 
 The Rulers dealing as if he hid himself, 1 he cometh to Belliania, 3 Wliere hy occasion of Judas 
 the thief murmuring at Mary Magdalen's costly devotion, he foretelleth his death. 12 From thence, 
 though they did now intend to kill Lazarus also, he rideth openly into Jerusalem, the people, hecause 
 he had raised Lazarus, confessing with their acclamations that he is Christ. 20 Where certain 
 Gentiles desiring to see him, 23 he foretelleth the conversion of the v-hole world from the devil to 
 him, to be now instant, as the effect of his death upon the Cross. 28 The Father also anstvering 
 from heaven to his jyrayer made to that purpose, 37 yet after all this, the Jetns continue incredulous, 
 as Isaias prophesied of them : 42 though many believed, but were ashamed to confess him. 44 
 Whereupon he showeth that it is glorious before God, and salvation to themselves, tobelievein him, 
 and confess him : and damnalle, to despise him. 
 
 1 Jesus therefore, six days before the Pasch, came to Bethania, where Lazarus was, that 
 liad been dead, whom Jesus raised. 2 And they made him a supper there ; and Martha minis- 
 tered, but Lazarus was one of them that sat at the table with him. 3 Mary therefore took a 
 pound of ointment of right spikenard, precious, and anointed the feet of Jesus, and wiped his 
 feet with her hair : and the house was filled of the odour of the ointment. 4 One therefore of 
 his disciples, Judas Iscariot, he that was to betray him, said, 5 Why was not this ointment 
 
 Annotations. 
 
 ver. 44. Loose him. Cyril, lib. 7. c. vlt. in Jo. 
 and Aug. Tract, 49. in Jo. apply this to the Apos- 
 tles' and Priests' authority ot absolving sinners : 
 affirming Christ to revive none from sin, but in 
 the Church and by the Priests' ministry. 
 
 ver. 51. Being the high Priest. Marvel not that 
 Christ preserveth his tnith in the Church as 
 well by the unworthy as the worthy Prelates 
 thereof: thr gifts of the Holy Ghost following 
 their Order or office, as we see here in Cai- 
 phas, and not their merits or person. And if 
 
 Chapter 11. 
 this man being many ways wicked, and in part 
 an usurper, and the Law and Priesthood being 
 to dechne and to give place to Christ's new 
 ordinance, had yet some assistance of God for 
 utterance of truth which himself meant not, 
 nor knew not : how nnich more may we be 
 assured, that Christ will not leave Peter's seat, 
 whose faith he promised should never fail, 
 though the persons which occupy the same, 
 were as ill as the blasphemous and malicious 
 mouths of Heretit;s do affirm? 
 
 Annotations. Chapter 12. 
 ver. 5. Why VMS. So wacked, covetous, and I ments,&c. under pretence of better bestowing 
 sacrilegious persons reprehend good men for them on the poor : such provide for the poor 
 ;,fjrl)et owing their goods upon Church orna- 1 as Judas did. 
 
 ►"(Si' 
 
154 
 
 S. JOHN. 
 
 sold for three hundred pence, and given to the poor? 6 And he said this, not because he 
 cared tor the i)oor: but because he was a thief, and having the purse, carried the things that 
 were put in. 7 Jesus therefore said, Let her alone, that she nuiy keep it tor the day of my 
 burial. 8 For the pour you have always with you : but me you shall not have always. 9 A 
 great multitude theretore of the Jews knew that he was there : and they came, not tor Jesus 
 oidy, but that they might see Lazarus, whom he raised from the dead. 10 But the chief Priests 
 devised for to kill Lazarus also : 11 Because many for him of the Jews went away, and be- 
 lieved in Jesus. 12 And on the morrow a ^reat multitude that was come to the festival day, 
 when tliey had heard that Jesus cometh to Jerusalem : 13 Tiiey took the boughs of palms, 
 and went forth to meet him, and cried, Hosamia, Wesscd is he that ccmieth in tie nanit of our Lord, 
 the King of Israel. 14 And Jesus found a young ass, and sat upon it, as it is written, 15 Fear 
 jiut, daughter of Sion ; behold, thy king cometh, sittijig tipon an ass's roll. 16 These things his 
 Disciples did not know at the first: but when Jesus was glorified, then they remembered that 
 these things had been written of him, and these things they did to him. 17 The multitude 
 therefore gave testimony, which was with him when he called Lazarus out of the grave, and 
 raised him from the dead. 18 For therefore also the multitude came to meet him, because 
 they heard that he had done this sign. 19 The Pharisees therefore said among themselves, 
 Do you see that we prevail nothing ? behold, the whole world is gone after him. 20 And there 
 •were certain Gentiles of them that came up to adore in the festival day 21 These theretore 
 came to Philip, who was of Bethsaida of Galilee, and desired him, saying. Sir, we are desirous 
 to see Jesus. 22 Philip cometh, and telleth Andrew. Again Andrew and Philip told Jesus. 
 
 23 But Jesus answered them, saying. The hour is come, that the Son of Man shall be glorified. 
 
 24 Amen, amen, 1 say to you, unless the grain of wheat falling into the ground, die: itself re- 
 maineth alone : but if it die, it bringeth much fruit. 25 He that loveth his life shall lose it: 
 and he that hateth his life in this world, doth keep it to life everlasting. 26 If any man minis- 
 ter to me, let him follow me : and where I am, there also shall my minister be. If any man 
 minister to me, my Father will honour him. 27 Now my soul is troubled. And what shall I 
 say ? Father, save me from this hour. But therefore came I into this hour. 28 Father, glorify 
 thy name. A voice therefore came from heaven. Both I have glorified it, and again I will 
 glorify it. 29 The multitude therefore that stood and had heard, said that it thundered. Others 
 said, An Angel spake to him. 30 Jesus answered, and said. This voice came not for me, but 
 for your sake. 31 Now is the judgment of the world : now the Prince of this world shall be 
 cast forth. 32 And I, if 1 be exalted from the earth, will draw all things to myself. 33 And 
 this he said, signifying what death he should die. 34 The multitude answered him, We have 
 heard out of the law, that Christ abideth for ever: and how sayest thou. The Son of Man 
 must be exalted? Who is this Son of Man ? • 35 Jesus therefore said to them. Yet a little 
 while, the light is among you. Walk whiles you have the light, that the darkness overtake 
 you not. And he that walketh in darkness, knoweth not whither he goeth. 36 Whiles you 
 have the light, believe in the light, that you maybe the children of light. These things Jesus 
 spake, and ne went away, and hid himself from them. 37 And whereas he had done so many 
 signs before them, they believed not in him. 38 That the saying of Isaiars the Prophet might 
 be fulfilled, which he said. Lord, who hath believed the hearing of us ? and the arm of our Lord to 
 whom it hath been revealed '/ 39 Therefore they could not believe, because Isaias said again, 
 40 He that blinded their eyes, and indurated their heart : that they may not see ivith their ei/es, nor nn- 
 derstand with their heart, and be cojiverted, and I heal them. 41 These things said Isaias, when 
 he saw his glory, and spake of him. 42 But yet of the Princes also many believed in him : 
 but for the Pharisees they did not confess, that they might not be cast out of the Synasogue. 
 43 For they loved the glory of men more than the glory of God. 44 But Jesus cried, and 
 said. He that believeth in me, doth not believe in me, but in him that sent me. 45 And he 
 that seeth me, seeth him that sent me. 46 I a light am come into this world : that every one 
 which believeth in me, may not remain in the darkness. 47 And if any man hear my words, 
 and keep them not : I do not judge him, for I came not to judge the world, but to save the 
 world. 48 He that despiseth me, and receiveth not my words, hath that judireth him : the 
 word that I have spoken, that shall judge him in the last day. 49 Because of myself I have 
 not spoken, but the Father that sent me, he gave me commandment what I should say, and 
 what 1 should speak. 50 And I know that his commandment is life everlasting. The things 
 therefore that I speak : as the Father said to me, so do I speak. 
 
 Annotations. 
 
 ver. 6. A thief. Judas did not then first 
 perish when he sold our Lord, for he was a 
 thief before : and being lost, he yet followed 
 Christ, not in heart, but in body only, which 
 our Master tolerated, to give us a lesson to 
 tolerate the ill, neither then divide the body. 
 Aug. tract. 50. in Jo. 
 
 ver. 8. Me you shall. Not in visible and mor- 
 tal condition to receive alms of you, or such 
 like offices, for supply of my necessity. 
 
 Chapter 12. 
 
 ver. 20. Came up to. We may see there is a 
 great difference where a man pray or adore, 
 at home or in the Church and holy jilaces : 
 when the Genlilcs also came of devotion a pil- 
 grimage to the temple in Jf rusaleni. 
 
 ver. 39. Could not believe. If any man ask 
 saith Augustine, why thry could not believe : 
 I answer roundly because thev would not. 
 Tract. 33. in Jo. Aniiou Matt." 13. 15. Mark 
 4,12. 
 
 •*• 
 
S. JOHN. 155 
 
 CHAPTER XIll. 
 
 At his last supper, to give his farevtell, and that in most wonderful hmng manner. 4 He xmshed his 
 l)isciples\feet. 6 Begintiing with Peter. 8 S/iowing huw necessury it is for its to be wa.'ihfd liyhim 
 in B iplism, and needful also after Baptism. 12 And by this example, teaching them all huindity one 
 toward another. 21 Then he foretelleth, that, notwithstanding his exceeding love toward them, one even 
 of them will betray him, meaning Judas. 22 As to John he secretly showeth. After whose going 
 out, he rejoiceth, and saith, that even now the hour is come. 34 Commendeth unto them to love to- 
 gether, as a new commandment. 36 And foretelleth Peter who presumed too much of his own strength, 
 that even this night he will deny him thrice. 
 
 1 And before tlie festival day of Pasch, Jesus knowing that his hour was come that he 
 should pass out ot this world to his Father: whereas he had loved his that were in the world, 
 unto the end he loved them. 2 And when supper was done, whereas the devil now had put 
 into the heart of Judas Iscariot the son of Simon to betray him : 3 Knowing that the Father 
 gave him all thinfjs into his hands, and that he came from God,andgoeth to God. 4 He riseth 
 from supper, and Tayeth aside his garments, and having taken a towel, girded himself. 5 After 
 that, he put water into a basin, and began to wash the feet of the Disciples, and to wipe them 
 with the towel wherewith he was girded. 6 He cometh therefore to Simon Peter. And Peter 
 saith to him. Lord, dost thou wash my feet? 7 Jesus answered and said to him, That which I 
 do, thou knowest not now, hereafter thou shalt know. 8 Peter saith to him. Thou shall not 
 wash my feet for ever. Jesus answered him. If I wash thee not, thou shalt not have part with 
 me. 9 Simon Peter saith to him. Lord, not only my feet, but also hands and head. 10 Jesus 
 saith to him, fie that is washed, needeth not but to wash his feet, but is clean wholly. And you 
 are clean, but not all. 11 For he knew who he was that would betray him, therefore he said, 
 Ye are not clean all. 12 Therefore, after he had washed their feet, and taken his garments, 
 being set down a»ain, he said to them, know you what 1 have done to you ? 13 You call me 
 Master, and Lord: and you say well, for I am so. 14 If then I have washed your feet, Lord 
 and Master, you also ought to wash one another's feet. 15 For I have given you an example., 
 that as I have done to you, so you do also. 16 Amen, amen, I say to you, a servant is not greater 
 than his lord, neither is an Apostle greater than he that sent him. 17 If you know these 
 things, you shall be blessed if you do them. 18 I speak not of you all : I know whom I have 
 chosen. But that the Scripture may be fulfilled, He that 'eateth bread with me, shall lift up his heel 
 against me. 19 From this time I tell you, before it come to pass : that when it shall come to 
 pass, you may believe that I am he. 20 Amen, amen, I say to you, he that receiveth any that 
 I send, receiveth me : and he that receiveth me, receiveth him that sent me. 21 When Jesus 
 had said these things, he was troubled in spirit: and he protested, and said : Amen, amen, 1 
 say to you: that one of you shall betray me. 22 The disciples therefore looked one upon an- 
 other, doubtincr of whom he spake. 23 There was therefore one of his disciples leaning in 
 the bosom of .Tesus, he whom Jesus loved. 24 Therefore Simon Peter beckoneth to him, and 
 said to him, Who is it of whom he speaketh? 25 He therefore leaning upon the breast of 
 Jesus, saith to him. Lord, who is he? 26 Jesus answered : He it is to wliom I shall reach the 
 dipped bread. And when he had dipped the bread, he gave it to Judas Iscariot, Simon's son. 
 27 And after the morsel, then Satan entered into him. And Jesur saith to him. That which 
 ihou dost, do it quickly. 28 But no man knew of those that sat at table, to what purpose he 
 said this unto him. 29 For certain thought, because Judas had the purse, that Jesus had said 
 to him. Buy those things which are needtid for us to the festival day : or that he should give 
 something to the poor. 30 He therefore having received the morsel, incontinent went forth. 
 And it was night. 31 When he therefore was gone forth, Jesus said. Now the Son of Man is 
 glorified, and God is glorified in him. 32 If God be glorified in him, God also will glorify him 
 m himself, and incontinent will he glorify him. 33 Little children, yet a little while I am with 
 you. You shall seek me, and as I said to the Jews, Whither I go, you cannot come : to you 
 also I say now. 24 A new commandment I give to you. That you love one another: as I have 
 
 Annotations. Chapter 13. 
 
 ver. 5. Began to wash. This lotion was not this was only a ceremony, and yet had such 
 only of courtesy, such as the Jews used toward force, both now and afterward used of the 
 their guests, nor only for example of humility : Aposdes, that it purged smaller offences and 
 but for mystery and sio^nification of the great filthiness of the soul, as Ambrose and Bernard 
 purity that is required oefore we come to re- i gather, it may not seem strange, that holy water 
 ceive the holy Sacrament, which straight i and such ceremonies may remit venial sins, 
 after this washing was to be instituted and | ver. 14. You also ought. Our Master never 
 given to the Apostles. Amhros. lib. 3. de Sacra. I spake plainer, nor seemed to command more 
 C. 1. Bernard, de ccena domini Serm. 1. I precisely, either of Baptism, or the Eucharist 
 
 ver. 10. To wash his feet. The foulness of | or any other Sacrament : and yet by the 
 
 the feet, when all the rest is clean, signifieth 
 the earthly affections and Relics of former 
 sins remitted: which are to be cleansed by 
 devout acts of charity and humility, as Ambrose 
 lib. 3. de Sacra, cap. 1. and Augustine epist. 108 
 
 yet 
 
 Church's judgment directed by the Holy Ghost, 
 we know this to be no Sacrament nor neces- 
 sary ceremony, and the other to be. And why do 
 they believe the Church in this, and do not 
 credit her affirming the Chalice not to be ne- 
 
 and tract. 56. in John, do note. And because I cessary for the communicants ? 
 
156 
 
 S. JOHN. 
 
 loved you, that you also love one another. 35 In this all men shall know that you are my dis- 
 ciples, if you havt^ luve one to anoiiier. 36 Simon Peter saith to him, Lord whither goest thou? 
 Jksus answered, wliither I go, thou canst noi. now follow me, but hereafter thou slialt follow. 
 37 Peter saitli to hun, Why caiuiot 1 follow thee now? 1 will yield my life for thee. '3S Jesus 
 answered him, Thy life wilt thou yield for me ? Amen, amen, I say to thee, the cock bhall not 
 crow, until thou deny me thrice. 
 
 CHAPTER XIV. 
 Tlivi/ being sad, because he said that he mtist go from them, he com/nrlclh them many ways, us putting them 
 ifi hope to follow him unto the same place, so that they keep hii Comiiuindmtnts. W here he telhih them 
 tlitil himself is ttu: imii thither, according to his Humanity, (itid also the end, according to his Divinili/, no 
 /i .vs llian his Fuflicr, because he is cunsuhslantial. 15 Promising also to send unto them, that is, to 
 his Church, the Hull/ Ghost tohe after his departure with them forever. 28 Aiid saying that tt is his 
 promotion, according to his Humanity, to go to the Father, fur whose obedience this his death shall he, 
 and not for ani/ giudt <f his own. 
 
 1 Let hot your heart be troubled. You believe in God beheve in me also. 2 In my Father's 
 liouse there be many mansions. If not, I would have told you, Because I go to prepare vou a 
 place. 3 And if I go and prepare you a place : I come again and will tiike you to myself, that 
 where I am, you also may be. 4 And whither I go you know, and the way you know. 
 5 Thomas saiih to iiiin, Lord, we know not whither thou goest : and how can we know the 
 wiy. G JesijS saith to him, I am the way and the verity, and the hfe, no man cometh to the 
 Fuiher, but by mo. 7 If you had known me, my Fatiier also certes you had kno\vn : and from 
 h(;aceforth you shall know him, and you have seen hiin. 8 Philip saith to him. Lord, show us 
 ilio Father, and it sufficeth us. 9 Jesos saith to him, So long time I am with you : and have 
 you not known me .' Philip, he that seerh me, seeth the Father also. How sayest thou, 
 Bliow us the Father? 10 Dost thou not believe that I am in the Father, and the Father in me ? 
 I'lie words that 1 speak to you, of myself 1 speak not. But my Father that abideth in me, he 
 doJi the works. II Believe you not, that I am in the Father, and the Father in me ? O.her- 
 wise for rhe works themselves believe. 12 Amen, amen, I say to^'ou, he that believeth in me 
 the works that I do he also shall do, and greater tiian these .shall he do. 13 Because I go to 
 the Father, and wiiatsoever you shall ask in my name, that will I do : that the Ivither may be 
 glorified in the Son. U If you ask me any thing in nw na\ne, 1 hat will I do. 15 If you love me, 
 keep my commandments. 16 And I will ask the Father,, and he will give you. another Para- 
 
 Chapter 13. 
 earthly respects only: but Christ reneweth 
 it, and enlargeth it after the form of his 
 own love toward us, and giveth grace to 
 fulfil it. 
 
 Annotations. 
 v(;r. 34. A new commandment. The command- 
 ment of mutual love was given before, but 
 manifoldly misconstrued, and abridged by 
 the Jews to friends only, to this life only, for 
 
 Annotations. 
 ver. 12. Greater than these. Ghrysostom in 
 a whole book against the Pagans proveth that 
 ihi.^ was fulfilled not only in Peter's shadow, 
 and Paul's garments, which as we read in the 
 Acts, healed infirmities : but also by the Re- 
 lics and Monuments of Saints, namely of Ba- 
 bvias, of whom he there tretitelh: thereby in- 
 ferring that Christ is God, who could and did 
 perform these wonderful works, by the very 
 tishes of his servants. The Protestants clean 
 contrary, as patrons of tlie Pagan's iiifidelity, 
 as thou;,di our Saviour had promised these and 
 the like' miraculous works in vain, v/rhv-c not 
 nieanin^ or notable to fufil iliein, so do they 
 discredit all the approved histories of the 
 Church concerning miracles wroutrht by 
 Saints; namely, that Gregory Thaumnturgus 
 removed a mountain ; the miracles of Paul the 
 Hermit, and Ifiiarion, written by IJieromc ; the 
 miracks of Martin, written by Severus SuJjiitius : 
 the miracles U'MWwdhy AnLnistine df civif. Dei; 
 tiie miracles approved by Grnrory in his Dii- 
 loffues, tlie miracles reported by Bed/i in Ins 
 Ecclesiastical story and lives of Saints: and 
 all other miracles never so faithfully recorded 
 in Ecclesiastical writers. In till which tilings 
 above their reach of reason and nature, thcv 
 are as little persuaded, and have no more faith 
 than had the Pagans, against whom Chrysos- 
 
 CiiAPTEa 14. 
 term in the foresaid book, and Aug. dedvit.'Dei. 
 lib. 22. c. 8. and other Fathers heretofore have 
 written. No man therefore needeth to marvel 
 that the very Image of our Lady, and the like, 
 do miracles even as Peter's shadow did : lior 
 wonder if stich things seem stranger and 
 greater than those which Christ himself did : 
 whereas our Saviour to put us out of doubf, 
 saith expressly, that his Saints shall do greater 
 tilings than hirnsclf did. 
 
 ver. 15. Love me, keej) my commandments. It is 
 then possible both to love Christ, and to keep 
 his commandments. 
 
 ver. 16. Paraclete, that he inni. Paraclete by 
 interpretation is either a comforter, or an ad- 
 vocate : and therefore to translate it by any 
 one of thein only, is perhaps to abridge the 
 sense of this place. 
 
 ver. 16. Forerer. If the Holy Ghost had 
 been promised oiilv to the Apostles, their suc- 
 cessors, and the Clmndi alter thein could not 
 have challenged it, but it was promised them 
 forever. Whereby we may learn, both that 
 the privileges and promises made to the Apos- 
 tles were not personal, but pertaining to their 
 ofBces perpetually: and also that the Church 
 and Pastors in all ages had and have the same 
 Holy (lliost to govern them, that the Apostles 
 and Primitive Church had. 
 
S. JOHX, 
 
 157 
 
 clete, that he may abide with you forever. 17 The Spirit of truth whom the world can not 
 receive, because it seeth him not, neither knoweth him, but you know him: because he shall 
 abide with you, and shall be in you. 18 1 will not leave you orphans : I will come to you. 
 19 Yet a little while : and the world seeth me no more. But you see me, because I live, and 
 you shall live. 20 In that day you shall know that I am in my Father, and you in me, and I in 
 you. 21 He that hath my commandments, and keepeth them : he it is that loveth me. And 
 lie that loveth me, shall be loved of my P'ather: and I will love him, and will manifest myself 
 to him. 22 Judas saith to him, not that Iscariot, Lord, what is done, thai thou wilt manifest 
 thyself to us, and not to the world? 23 Jesus answered, and said to him. If any love me, he 
 ■will keep my word, and my Father will love him, and we will come to him, and will make 
 abode with him. 24 He that loveth me not, keepeth not my words. And the words which 
 you have heard, is not mine : but his that sent me, the Father's. 25 These things have I 
 spoken to you abiding with you. 26 But the Paraclete the Holy Ghost, whom the Father will 
 send in my name, he shall teach you all things, and suggest unto you all things whatsoever 1 
 shall say unto you. 27 Peace I leave to you, my peace I give to you, not as the world giveth, 
 do I give to you. Let not your heart be troubled, nor fear. 28 You have heard that I said 
 unto you, I go and I come to you. If you loved me, you would be glad verily, that I go to the 
 Father : because the Father is greater than I. 29 And now I have told you before it come to 
 pass: that when it shall come to pass, you may believe. 30 Now I will not speak many 
 things with you, for the Prince ot this world cometh, and in me he hath not any thing. 
 31 But that the world may know that I love the Father : and as the Father hath given me com- 
 mandment, so do I : Arise, let us go hence. 
 
 CHAPTER XV. 
 Heexhorteth them to abide in Mm, that is, his Church beinff the true vine, and not the Synagogue of the 
 Jews any more, 9 andin his lnve,loving one another andkeeping his commnndments: 13 showing 
 how much he acconntcth of them, hi/ this that he dieth for them, 15 and rrwakth unto them the se- 
 crets of heaven, 17 and (i/ipoinieih their fruit to be perpetual: 18 confirming them also against 
 the persecutions and hatred of the obstinate Jens. 
 
 1 I am the true vine : and my father is the husbandman. 2 Every branch in me, not bear- 
 ing fruit, he will take it away: and every one that beareth fruit, he will purge it, that it may 
 bring more fruit. 3 Now you are clean for the word which I have spoken to you. 4 Abide 
 in me : and I in you. As the branch cannot bear fruit of itself, unless it abide m the vine : so 
 you neither, unless you abide in me. 5 I am the vine : you the branches, he that abideth in 
 me, and I in him, the same beareth much fruit, for without me you can do nothing. 6 If any 
 abide not in me : he shall be cast forth as the branch, and shall wither, and they shall gather 
 him up, and cast him into the fire, and he burneth. 7 If you abide in me, and my words abide 
 in you : you shall ask what thing soever you will, and it shall be done to you. 8 In this my 
 Father is glorified: that you bring very much fruit, and become my disciples. 9 As my 
 Father hath loved me, I also have loved you. Abide in my love. 10 If you keep my precepts 
 
 Annotations. 
 
 ver. 17. The sjnrit of truth. They had many 
 particidar gifts and graces of the Holy Ghost 
 before, an J many virtues by the same, as all 
 holy men have at all times : but the Holy 
 Ghost here promised to the Apostles and their 
 successors for ever, is to this use specially 
 promised, to direct them in all truth and verity : 
 and is contrary to the spirit of error, heresy, 
 and falsehood. And therefore the Church can- 
 not fall to Apostasy or Heresy, or to nothing as 
 the adversaries say. 
 
 ver. 28. Father greater than I. There is no 
 place of Scripture that seemeth any thing so 
 much to make for the Sacramentaries, as this 
 
 Annotations 
 
 ver. 2. 'Branch in me. Christ hath some 
 branches in his body mystical that be fruitless, 
 therefore ill livers also may be members of 
 Christ and the Church. 
 
 ver. 2. That it may bring. Man may conti- 
 nually increase injustice and sanctification, so 
 long as he liveth. 
 
 ver. 3. Word which I have. Augustine ex- 
 poundeth it of the sacramental word of Bap- 
 tism and not as Heretics do, of preaching only. 
 Tract. 80. m Jo. 
 
 ver. 4. Unless you abide. These conditional 
 14 
 
 Chapter 14. 
 and other in outward show of words seemeth 
 to make for the Arians, who denied tlie equa- 
 lity of the Son with the Father. Which words 
 yet indeed rightly understood after the 
 Church's sense, make nothinsr for their false 
 sect, but only signify that Christ according to 
 his Manhood was inferior indeed, and that ac- 
 cording to his Divinity he came of the Father. 
 And if the Heresy or disease of this time 
 were Arianism, we should stand upon these 
 places, and the like, against the Arians, as 
 we now do upon others against the Pro- 
 testants, whose sect is the disease and bane of 
 this time. 
 
 Chapter 15. 
 speeches. If you remain in the vine, If you keep 
 my commandments, and such like, give us to 
 wit, that we be not sure to persist or perse- 
 vere nor to be saved, but under conditions to 
 be fulfilled by us. August, de corrup. and gra. 
 c. 13. 
 
 ver. 4. Unless it abide. Whosoever by Here- 
 sy or Schism or for any other cause is cut off 
 or separated from the Church, he can do no 
 meritorious work to salvation. 
 
 ver 10. Keep my precepts. This careful and 
 often admonition of keeping his command- 
 
158 
 
 S. JOHN. 
 
 you shall abide in my love : as I also have kept my Father's precepts, and do abide in his love. 
 
 11 These things I have spoken to you, that my joy may be in you, and your joy may be tilled. 
 
 12 This is my precept, that you love one anotiier, us 1 have loved you. 13 Greater love than 
 this no man hath, that a man yield his life lor his friends. 14 You are my iriends, if you do 
 the things that 1 comuiaud you. 15 Now I call you not servants: for the servant knowy.ii not 
 what his lord doth. But yo\i I have called Iriends because all things whatsoever I iieard of 
 my Father, 1 have notified unto you. 16 You ehose not me but 1 chose you ? and have ap- 
 pointed you : that you go, and bring fruit: and your fruit abide : that whatsoever you ask the 
 Father hi my name, he maygive.it you. 17 The.se things 1 command you, that you love 
 one another. 18 If the world hate you : know ye that it hath hated me before you. IV) If you 
 had been of the world, the world would love' his own but because you are not of the world, 
 but I have chosen you out of the world, therefore the world hateth you : 20 Remember my 
 word that I said to you. The servant is not greater than his master. If they have persecuted 
 me, you also will they persecute, if they have kept my word, yours also will they keep. 
 21 But all these things they will do to you for iuy name's sake : because they know not him 
 that sent me. 22 If I had not come, and spoken to them, they should not have sin : but now 
 they iiave no e.xcuse of their sin. 23 He that hateth me, hateth my Father also. 24 If I had 
 not done among them works that no other man hath done, they should not have sin: but now 
 both they have seen, and they do hate bolli me and my Father, 25 But that the word may be 
 fulfilled which is written in their law : Thai they hated me gratis. 26 But when the Paraclete 
 Cometh whom I will send you from the Father, the Spirit of truth, which proceedeth from the 
 Father, he shall give testimony of me : 27 And you shall give testimony because you are 
 with me from the beginning. 
 
 CHAPTER XVI. 
 The canxe w/i (/ he forelelleth ihem their persecution hy the Jews, is, that they he not afterward 
 scandalized thereat. 6 Though they think this heavy rieirs, it is for their vantngethat he deparleth, 
 heiai'^e if the great benefits that they shall receive In/ the coming then of the Holy Ghost, who shall also 
 he his iritness against his enemies. 16 Althoimh in this v:orhl they shall so he persecuted, yet to his 
 heiiriiih/ Father llteit and their prayers made in his name, shall he most acceptaUe, and at length the 
 child that is (Viri:<l'in nil /lis meiiibers being horn, their joy shall he such as no persecutor can take 
 from thevi. 31 Howbeil at this instant of his apprehension, they nill all forsake him. 
 1 These things have I spoken to you, that you be not scandalized. 2 Out of the synagogues 
 they will cast you : but the hour comedi, that every one which killeth you, shall think that he 
 doth s6rviee to God. 3 And these things they will do to you: because they have not known 
 the Father, nor me. 4 But these things I have spoken to you : that when the hour shall conie, 
 you may remember them, that I told you. 5 But I told you not these diings from the begin- 
 ning, because I was with you. And now I go to him that sent me, and none of you asketh me, 
 Whither goest thou ? 6 But because I have spoken these things to you. sorro\y hath filled 
 your heart. 7 But I tell you the truth, it is expedient for you that I go. For if I go not, the 
 Paraclete shall not come to you : but if I go, I will send him to you. 8 And when he is come, 
 he shall argue the world of sin, and of justice, and of judgment. 9 Of sin: because they 
 believe not in me. 10 But of justice : because I go to the father: and now you shall not see 
 me. 11 And of judginent: because the prince of this world is now judged. 12 Yet inany 
 things I have to say to yoy: but you cannot bear them now. 13 But when he, the Spirit of 
 truth, Cometh, lie shall teach you all truth, for he shall not speak of himself: but what thinp 
 soever he shall hear, he shall speak : and the things that are to come he shall show you. 14 
 
 Annotations. 
 ments, proveth that a Christian man's life 
 is not only or principally in faith but in good 
 works. 
 
 ver. 24. If I had. If the Jews had not sinned 
 by rehising Christ, in case he had not done 
 greater miracles than any other : then were it 
 a great folly of Catholics to believe Luther's 
 or Calvin's new opinion without any miracles 
 at all. 
 
 Annotations. 
 
 ver. 2. Cast you. The Heretics translate, 
 Excommunicate you. See what corruption this 
 is, and the reason thereof, Annot. c. 9. 22 
 
 ver. 12. Yet mam/ tilings. This place convin- 
 ceth that the Apostles and the faithful be taught 
 many things, which Christ omitted to teach 
 ihem for their weakness- and that it was the 
 providence of God that Christ in presence 
 should not teach and order all things, that we 
 might be no less assured of the things that the 
 
 Chapter 15. 
 
 ver. 26. Whom I will send. The Holy Ghost 
 
 is sent by the Son, therefore lie proceedeth 
 from him also, as from the Father : though the 
 late Schismntical Greeks think otherwise. 
 
 ver. 27. You shall give. He vouchsaleth to 
 join together the testimony of the Holy Ghost, 
 and of the Apostles : that we may see the tes- 
 timony of truth jointly to consist of the Holy 
 Ghost and in the Prelates in the Church. 
 
 Chapter 16. 
 Church teachcth by the Holy Ghost, than of 
 the things that himself delivered. 
 
 ver. 13. He shall teach. If he shall teach all 
 truth, and that forever, c. 14. 16. how is it pos- 
 sible, that the Church can err, or hath erred at 
 any time, or in any point? 
 
 ver. 13. The Spirit of truth. Ever note that 
 the Holy Ghost in that he is promised to 
 the Church, is called the Spirit of truth, 
 which Holy Spirit for many other causes is 
 
S. JOHN. 159 
 
 He shall glorify me : because he shall receive of mine, and shall show to you. 15 All things 
 whatsoever the father hath, be mine. Therefore I said, that he shall receive of mine, iind shall 
 show to you. 16 A little while, and now you shall not see me : and again a little while, and 
 you shall see me : because I go to the Father. 17 Some therefore of his disciples said one to 
 another, What is this that he saith to us : A little while, and you shall not see me : and again a 
 little wliile, and you shall see me, and, because I go to the Father? 18 They said therefore, 
 What is this that he saith, A little while? we know not what he speaketh. 19 And Jesus 
 luiew, that they would ask him : and he said to them, Of this you do question among yourselves, 
 because I said to you, A little while, and you shall not see me : and again a little while, and 
 you shall see me. 20 Amen, amen, I say to you, that you shall weep, and lament, but the world 
 shall rejoice : and you shall be made sorrowful, but your sorrow shall be turned into joy. 21 A 
 woman when she travaileth, hath sorrow, because her hour is come : but when she hath 
 brought forth the child, now she remembereth not the anguish for joy, that a man is born 
 into the world. 22 And you therefore, now indeed you have sorrow, but I will see you again, 
 and your heart shall rejoice : and your joy no man shall take from you. 23 And in that day me 
 you shall not ask any thing. Amen, amen, I say to you, if you ask the Father any thing in my 
 name, he will give it you. 24 Until now you have not asked any thmg in my name, Ask and 
 you shall receive : that your joy may be full. 25 These things in proverbs I have spoken to 
 
 fou. The hour cometh when in proverbs I will no more speak to you, but plainly of the Father 
 will show you. 26 In that day you shall ask in my name : and I say not to you, that I will 
 ask the Father for you. 27 For the Father himself loveth you, because you nave loved me, 
 and have believed that I came forth from God. 2S I came forth from the Father, and came into 
 the world : again Heave the world, and I go to the Father. 29 His disciples say to him, Behold 
 now thou speakest plainly, and sayest no proverb. 30 Now we know that thou knowest all 
 things, and thou needest not that any man ask thee, in this we believe that tliou camest forth 
 from God. 31 Jesus answered them. Now do you believe. 32 Behold the hour cometh, and 
 it is now come, that you shall be scattered every man into his own, and me you shall leave 
 alone : and I am not alone, because the Father is with me. 33 These things I have spoken to 
 you, that in me you may have peace. In the world you shall have distress : but have confi- 
 dence, I have overcome the world. 
 
 CHAPTER XVII. 
 After his Sermon of farewell, he prayeth to his Father, that seeing he hath now finished his work, he 
 
 will give him his appointed glory, for the conversion of all nations, G and preserve his apostks, and 
 
 his Church after them, in unity and verity, that is, from Schism and Heresy : finally also glorify them 
 
 vnth him in heaven. 
 
 1 These things spake Jesus and lifting up his eyes into heaven, he said. Father the hour is 
 come, glorify thy son, that thy son may glorify thee, 2 As thou hast given him power over 
 all flesh that all which thou hast given him, to thetn he may give life everlasting. 3 And this 
 is life everlasting that they know thee, the only true God, and whom thou hast sent Jesus 
 Christ. 4 I have glorified thee upon earth : I have consummated the work which thou gavest 
 me to do: 5 And now glorify thou me, Father, with thyself, with the glory which I had, be- 
 fore the world was, with thee. 6 I have manifested thy name to the men whom thou gavest 
 me out of the world. Thine they were, and to me thou gavest them : and they have kept thy 
 word. 7 Now they have known that all things which thou gavest me, are from thee : 8 Be- 
 cause the words which thou gavest me, I have given them: and they have received, and known 
 in very deed that I came forth from thee, and have believed that thou didst send me. 9 For 
 them do I pray : Not for the world do I pray, but for them whom thou hast given me : 10 Be- 
 cause they be thine : and all my things be thine, and thine be mine : and I am glorified in them. 
 And now I am not in the world, and these are in the world, and I come to thee. 1 1 Holy Father, 
 keep them in thy name, whom thou hast given me : that they may be one, as also we. 12 
 When I was with them, I kept them in thy name. Those whom thou gavest me, have I kept : 
 and none of thent perished, but the son of perdition, that the scripture may be fulfilled. 13 And 
 now I come to thee : and these things I speak in the world, that they may have my joy filled in 
 themselves. 14 I have given them thy word, and the world hath hated them, because they are 
 not of the world: as I also am not of the world. 15 I pray not that thou take them away out 
 of the world, but that thou preserve them from evil. 16 Of the world they are not: as I also 
 am not of the world. 17 Sanctify them in truth. Thy word is truth. 18 As thou didst send 
 
 Annotations. Chapter 16. 
 
 given to divers private men and to all good 
 men, to sanctification : but to teach all truth, and 
 preserve in truth and from error, he is promised 
 and performed only to the Church and the 
 
 chief Governor and general Councils thereof 
 
 ver. 23. In my name. Upon this the Church 
 
 concluded all her prayers. Per Christ. Dominum 
 
 nostrum, even those also that be made to Saints. 
 
 ver. 3. Life everlasting. Both the life of 
 glory in heaven, and of grace here in the 
 Church, consisteth in the knowledge of God : 
 
 Annotations. Chapter 17. 
 
 that, in perfect vision : this, in faith, working | ledge. 1 John 2 
 
 by charity, for knowledge of God without 
 keeping his commandments, is not true know- 
 ledge, that is to say, it is an unprofitable know- 
 
IGO S. JOHN. 
 
 me into the world, I also have sent them into the world. 19 And for them I do sanctify myself: 
 and they also m.iy be sanctitied in truth. 20 And not tor them only do I pray, but for them also 
 tliat by their word shall btlicve in me : "21 That they all may be one, as thou, Father, in me, 
 and I in thee, that they also in us may be one : that the world may believe that thou hast sent 
 jue. 22 And the glory that thou hast given me, have I given to them : that they may be one, 
 as we also are one. 23 I in them, and thou in nie : that thev may be consummate in one : and 
 the world may know that thou hast sent me, and hast loved them, as me also thou hast loved. 
 21 Father, whom thou hast given me, I will, that where I am, they also may be with me : that 
 they may see my glory which thou hast given me, because thou hast loved me before the crea- 
 tion of the world. 25 .hist Father, the world hath not known thee, but I have known thee : and 
 these have known, that thou didst send ine. 2() And I have notified thy name to them, and will 
 notify it : that the love wherewith thou hast loved me may be in them, and I in them. 
 
 CHAPTER XVIII. 
 Being gone to the place that Judaa the Traitor did know, 4 he offereth himself to the hand of his ene- 
 mies, shinrith his Divine might i?! overt h rowing them all with a v'ord,andin savirig his Apostles from 
 than alio vilh a word, 1 rebukelh Peter that would defend him from them : 12 and so ticing appre- 
 hended, hi' is brought hound to Annas and Caiphas, vihere he is stricken hi/ a sei-vant, and tliriir de- 
 nied of Peter. 28 Again in the morning he is hj them brought to Pdcte. 29 Who demandiini their 
 accusation, whereas Iheij vxiuJd oppress him v-ith 'their authority, 33 and examining the point of his 
 kingdom, pronounceth him innocent '. yet they cry rather to have a thief's life saved. 
 1 When JEsas had said these things, he went forth with his disciples beyond the Torrent 
 Cedron, where was a garden, into the which he entered and his Disciples. 2 And Judas also, 
 that betrayed him knew the place : because Jesus had often resorted thither together with his 
 disciples. 3 Judas therefore having received the band of men, and of the chief Priests and 
 the Pharisees, ministers, conieth thither with lanterns and torches and \yeapons. 4 Jesus 
 therefore knowing all things that should come upon him, went forth, and said to them. Whom 
 seek ye ? 5 They answered him, Jesus of Nazareth. Jesus saith to them, I am he. And 
 .ludas also that betrayed him, stood with them. 6 As soon therefore as he said to them, I am 
 he : they went backward and fell to the ground. 7 Again therefore he asked them, whom seek 
 ye ? And they saidj Jesus of Nazareth. 8 Jesus answered, I have told you that I am he, if 
 therefore you seek me, let these go their ways. 9 That the word might be fulfilled which he 
 said. That of them whom thou hast given me, I have not lost any. 10 Pinion Peter therefore 
 having a sword, drew it out : and smote the servant of the high Priest : and cut off his right 
 ear. And the name of the servant was Malchus. 11 Jesus therefore said to Peter, Put up 
 vnv sword into the scabbard. The chalice which my Father hath given me, shall not 1 drink 
 It ? 12 The band therefore and the Tribune and the ministers of the Jews apprehended .Iesus, 
 and bound him : 13 And they brought him to Annas first, for he was father-in-law to Caiphas, 
 who was the high Priest of that year. 14 And Caiphas was he that had given the counsel to 
 the Jews, That it is expedient that one man die for the people. 15 And Simon Peter followed 
 .Tesus, and another disciple. And that disciple was known to the high priest, and went in with 
 .Iesus into the court of the high priest. 16 But Peter stood at the door without. The other 
 disciple therefore that was known to the high priest, went forth, and spake to the portress, and 
 brought in Peter. 17 The wench therefore that was portress, saith to Peter, Art not thou also 
 of this man's disciples ? He saith to her, I am not. 18 And the servants and ministers stood at 
 a fire of coals, because it was cold, and warmed themselves. And with them was Peter also 
 standing, and warming himself 19 The high priest therefore asked Jesus of his disciples, 
 and of his doctrine. 20 Jesus answered hini, I have openly spoken to the world ; I have al- 
 ways taucht in the synagogue, and in the temple whither all the Jews resort together: and in 
 secret I have spoken nothing. 21 Why asketh thou me ? ask them that have heard what I 
 have spoken unto them: behold they know what things I have said. 22 When he said these 
 things, one of the ministers standing by, gave Jesus a blow, saying, Answerest thou the high 
 priest so? 23 Jesus answered him, if" ITiave spoken ill, give testimony of evil : but if well, 
 why strikest thou me? 24 And Annas sent him bound to Caiphas the high priest. 25 And 
 Simon Peter was standing, and warming himself They said therefore to him, art not thou 
 also of his disciples? ife denied and said: I am not. 26 On» of the servants of the high 
 priest said to him, his cousin whoso ear Peter did cut off. Did not I see thee in the garden with 
 him? 27 Again therefore Peter denied : and forthwith the cock crew. 28 They therefore 
 
 Annotations. CnAPTEn 17. 
 ver. 17. Sanctify them. Christ prayeth that [ holy body and blood to his Father, both upon 
 
 the Apostles, their successors, and all that 
 shall be of their belief, may be sanctified in 
 truth, which is as much to say, as to desire 
 that the Church may ever have the Spirit of 
 truth, and be free from error, which prayer of 
 C/hrist had not been heard, if the Church might 
 err. 
 
 ver. 19. Sanctify myself . To sanctify him- 
 enlf, is to sacrifice himself, by dedicating his 
 
 the Cross, and in the holy Sacrament 
 
 ver. 20. But for them. 'He expresseth, and it 
 is a great comfort, that he prayeth not only for 
 the Apostles, but for the whole Church after 
 them, that is, for all believers. And all thia 
 profound and divine prayer is resembled in the 
 lioly Canon of the Mass before the consecra- 
 tion, as here it was made before his visible sa- 
 crifice on the Gross, 
 
S. JOHN. 161 
 
 Wms Jksus from Caiplias into the Palaco. And it was monifng: sikJ they went not in inta 
 the Palace, that thev riiiglit not he coiilaniinated, hut that ihey iiiight eat thii Paseli. ii9 Fihit« 
 therefore went forth to thcin without, and said, What acc\iaa;ion briii<,' you against this man T 
 30 'I'hcy answered and siid to him, It' he were not a inaletactor, we wouki not iiave dftUvered 
 liini up to thee- 31 I'ilate therefore said to ihein, Take him you, and accordinj^ to your law 
 judge iiim. The Jews therefore said to liim. It is not lawful for us to kill any man. 34 That 
 the word of .Iesl's miglit be fulfilled wliieli he said, signifying what death he should die. 3:1 
 I'ilate therefore went into the Palace again, and called JKstis and .said to him. Art thou t!ie 
 king of the .lews' 34 .{i:s(js answered, Sayest thou this of thyself, or have others lold thee of 
 me .' 3'} Pilate answered, Why, am I a Jew? Thy nation and the chief Priests have duliver- 
 rd thee up to me, what hast thou done ? 36 .Fesus answered. My kingdom is not of this world, 
 it my kingdom were of this world, my ministers verily would strive that I should not be de- 
 livered to the Jews, but now my kingdom is not from hence. 37 Pilate therefore said to him. Art 
 thou a king then .' Jicsus answered, thou sayest that I am a king. For this was 1 born, and tor 
 this came I into the world : that I shoiUd give testimony to the truth. Every one that isof tho 
 truth, heareth my voice. 33 Pilate saiih to him. What is triiih ? And when he iiad said thits 
 he went forth again to the Jews, and saith to them, I find no cause in him. 3'.> But vou have a 
 custom that I should release one to you in tlie Pascli : will you therefore th;it 1 release unto 
 you the king of the Jews ? 40 They all therefore cried again saying. Not him, but Barabb;iM. 
 And Barabbas was a chief. 
 
 CHAPTER XIX. 
 The Jewa are not milhfied with his scourging and irrisiun. 8 Pilule licarins; them S(n/ that he mads 
 himnelf the Son of God, is more a/raid. 12 Yet, thfy urging him witli his toi/alti/ toward Cesar and 
 ]>rofissing that themselves will no King hut Cesar, he yieldr/h unto thtin. 17 And so Cliri.<t carrx^ 
 iiig his own cross is crucified between two thieves, 19 Pilate irriling riotoriousli/ the onli/ eanse of 
 his death to be, for that he is their King or Christ. 23 His gurnieii/s be so used, even as the iScniy- 
 tares foretold. 25 He hath special care of his mother to the end, 2S He signifieth all that v^as writ- 
 ten of his Passion, to he fulfilled, and so yield: th up hi.s Gho^f. 31 Then hy the Jews' means also other 
 Scriptures about his legs and side, are fulfilled. 33 And finally he is honovrahly buried. 
 1 Tiien therefore Pilate took Jesus, and scourged him. 2 And the soldiers ])latiing a crow7i 
 of thorn?, put it upon his head : and they put about him a purple garment. 3 And they came 
 to him, and said. Hail king of the Jews, and they gave him blows. 4 Pilate v/ent forth again, 
 and saith to them, Behold, I bring him forth unto you, that j'ou may know that I find no cau.so 
 in him. 5 Jesus therefore went forth carrying the crown of thorns, and the purple vestment. 
 And he saith, to them, Lo the man. 6 When the chief Priests therefore and the ministers 
 had seen him, they cried saying. Crucify, crucify him. Pilate saith to them. Take him you., 
 and crucify him, for I find no cause in liim. 7 The Jews answered him, We have a Law : 
 and according to the Law he ought to die, because he hath made himself the Son of God. 8 
 When Pilate therefore had heard this saying, lie feared more. 9 And he entered into the 
 Palace again : and he said to Jesus, Whence art thou? But Jesi;s gave him no tmswer. Id 
 Pilate therefore said to him, Speakest thou not to me ? knowest not thou that I have power to 
 crucify tliee, and I have power to release thee? 11 Jesus answered, Thou slioiddst not 
 have any power against me, unless it were given thee from above. Therefoi e he that hath 
 betrayed nie to thee, hath the greater sin. 12 From thenceforth Pilaie sought to release 
 him. But the Jews cried, saying. If thou release this man, thou art not Cesar's friend, every 
 one that niaketh himself a king, sjieakelh against Cesar. 13 But Pilate when he liad hearil 
 tiiese words, brought forth Jesus : and he sat in the judgment seat, in the place that is callcil 
 Lythostrotos, and in Hebrew Gabbatha. 14 And it was the Parasceve of Paseli, about tha 
 sixth hour, and he saith to the .lews, Lo your kin":. 15 But they cried, Away, away with hiiri, 
 crucify him. Pilate saith to them. Shall I crucify your king? The chief priests answered, 
 We have no king, but Cesar. 16 Tlicn therefore he delivered him unto tfiem for to be cruci- 
 fied. And they took Jesus and led him forth. 17 And bearing his own cross he went forth 
 into that which is called the place of Calvary, in Hebrew, Golgotha. 18 Where they crucified 
 him, and with him two others, one on the one side and on the other, and in the midst Jesuf. 
 19 And Pilate wrote a title also : and he put it upon the cross. ^Vnd it was v.'ritten, Jr:.s(\s 
 OF Nazareth the King of the Jews. 20 This title therefore many of the Jews did 
 read: because the place wliere Jesus was crucified, was nigh to tlie city: and it was written 
 
 Annotations. Chapter 19. 
 
 ver. 15. Hisoitmcros.<s. This cross, for that it 
 was the instrument of our redemption, and as it 
 were the altar of the supreme sacrifice, highly 
 sanctified by the touching, bearing, and obla- 
 tion of the sacred body and blood of our Lord, 
 is truly called the IIoi>y Cross : and hath 
 been endued with virtue of miracles, both the 
 whole ami every little jiiece thereof. For the 
 which enuses, and specially for the most near 
 «nemorial of Christ's passion, it hath been 
 14* 
 
 visited in Pilgririiages. honoured by festival 
 days, and otherwise, reserved and reverenceci 
 of the ancient Fathers, with all devotion : a!< 
 contrariwise it hath been abused of Pagan^ 
 Apostates, and Heretics, seeking in vniii to 
 deface and destroy it. See Cyril lib. 0. cont. Ju- 
 lian. Hierom. ep. 17. Pauli'iHs, ep. 11. Rnlfinns, 
 lib. 1. c. 7. ayid 8. Euagr. histo. lib. 4. c. 25. IjHp, 
 ep. 72 and Ser. 8. de Passion. Paiilus Diae. 
 lib. IS. 
 
162 
 
 S. JOHN. 
 
 ill Hebrew, in fJreck, and in I,atin. 21 The chief prietsts therefore of the Jews said to Pilafe 
 ^y^ite not, The king vf the Jews: but that he said, I am kin^ of the Jews. 22 Pilate answered, 
 Tliat which I have written, I have written. 23 Tht; soldiers therefore when they had cnici- 
 Jitd him, took his garments, and they made tour parts, to every soldier a part, and his coat. 
 And his coat was without seam, wrought Irom the top throughout. 24 They said theretore 
 'ine to another, Let us not cut ir, Imt let us cast lots for it whose itshall be. That tlie Scripture 
 might be ivUfiWaA., !i^ymy!,,They Itave parted my garments umong them: and upon my vesture thcij 
 have ca.ft ht.t. And the soldiers did these things. 25 And there stood beside the cross oi 
 Jesi's, ids mother, and his nmlher's sister Mary ot Cleophas, and Mary Magdalen. 26 When 
 Jk.sus therefore had seen his mother and the disciple standing whom ne loved, he said to his 
 mother, Woman, behold tiiy son. 27 After ttiat, he saith to the disciple. Behold thy mother. 
 And troni that hour the disciple took her to liis own. 28 Afterwards Jesus knowing that all things 
 were now consummate, that the Scripture might be fulfilled, he saith, 1 thirst. 29 A vessel 
 tlierefore stood there full of vinegar. And they putting a sponge lull of vinegar about hyssop, of- 
 fered it to his mouth. 30 Jksus therefore when he had taken the vinegar, said, It is consiim- 
 )aate. And bowing his head, he gave up the ghost. 31 The Jews therefore, because it was tht; 
 I'arasceve, that the bodies might not remain upon the cross on the Sabbath, for that was a great 
 .^abbath dav, they desired Pilate that their legs might be broken, and they might betaken away. 
 •^2 The soldiers therefore came ; and of the first indeed they brake the legs, and of the other that 
 N\ as crucified with hiin. 33 But after they were come to Jesus when they saw that he was 
 <lead, they did not break his legs, 34 But one of the soldiers with a spear opened his side, 
 luid incontinent there came forth blood and water. 35 And he that saw it hath given testi- 
 mony : and his testimony is true. And he knoweth that he saith true, that you also may be- 
 lieve. 36 For these things were done that the Scripture might be fulfilled. You shall vot break 
 <i lioiiv of him. 37 And again another Scripture saitii, l^hey shall look on him vhom they pierced. 
 ;W And after these things Joseph of Arimathea, because lie was a disciple of Jesus, but 
 secret for fear of the Jews, desired Pilate that he might take away the body of Jesus. And 
 Pilute permitted. He came therefore and took awav the body of Jesus. 39 Nicodemus also 
 came, he that at the first came to Jesus by night, bringing a mixture of myrrh and aloes, aboni 
 fl hundred pounds. 40 They took therefore the body of Jesus, and bound it in linen clothes 
 vvith the spices, as the manner is with the Jews to bury. 41 And there was in the place 
 where he was crucified, a garden : and in the garden a new monument, wherein no man yet 
 iiad been laid. 42 There therefore because of the Parasceve of the Jews, they laid Jesus be- 
 • uuse the monument was hard by. 
 
 CHAPTER XX. 
 /'/WW Easter day his body is missed iri the sepulchre, first bi/ Mary Magdalen, 3 secondlif, oy Peter 
 also and John, the winding clothes yet remaining. 11 Then to Mary Magdalen, after she had 
 neen two Angels, Jesus al.w himself nppeareth. 18 She having told to the Disciples, he appeareth 
 III them also the same day, and sendeth them as himself was sent, giving them the Holy Ghost, to re- 
 mit and to retain sins. 26 Again, upon low Sunday he appeareth to them, letting Thomas see, 
 t/iiil he might believe, and commending such as not seeing yet do believe. 30 The effect of this 
 hook. 
 
 1 And the first of the Sabbath, Mary Magdalene cometh early, when it was yet dark, unto 
 the monument: and she saw the stone taken away from the monument. 2 She ran therefore, 
 
 Annotations. 
 
 ver. 20 Hebrew, in Greek, and in Latin. These 
 three tongues beiir^ for other causes most fa- 
 mous before in all the world, are now also 
 dedicated to God in the triumphant title of the 
 ("ros.s of Christ, and in them the holy Scrip- 
 tures are more conveniently written, taught, 
 and jireserved. 
 
 ver. 26. To his mother. The marvellous re- 
 spect that Christ had to his mother, vouchsafing 
 10 speak to her, and to take order for her, even 
 iroin the cross, in the midst of his infinite an- 
 guishes and mysteries a working for mankind. 
 
 ver. 27. To the Di.iciple. A great honour to 
 John and charge to have that blessed jewel in 
 keeping : and an unspeakable comfort, that 
 iroin that day forward the one was to the other 
 mother and son, Virginem, virgini commenduvil, 
 saith Hierome, He commended the virgin to a 
 virgin. 
 
 ver. .34. Blood and irater. This piercing of 
 Christ's side, though on the soldier's part it 
 >vas done blindly and insolently, yet by God's 
 ordinance it contained ureat mysteries, and 
 
 Chapter 19. 
 was prefigured by Moses striking the rock 
 with his rod: as this stream of blood and wa- 
 ter drawn miraculously out of his dead body, 
 running in the Sacraments of the Church after 
 the people of God, was signified by the water 
 of the same rock following the Israelites in the 
 desert. Out of this side, saith Augustine, issued 
 the Sjcraments. Hence, Chrysostom, the great 
 mysteries have their beginning. Who warneth us, 
 that when we come to drink of the holy cha- 
 lice, we should so approach, as though we draw 
 the blood out of Christ's side. And both blood 
 and water apart did flow forth, to show us the 
 fountain of two principal sacraments, and their 
 several matters, Baptism and the Eucharist, 
 springing to life everlasting in the Church. 
 The fathers also say that the Church who is 
 Christ's spouse and his eoadjutrix in apply- 
 ing the blood and water to the benefit of the 
 Faithful, was here formed, builded, and taken 
 out of this holy side of Ciirist sleeping on the 
 Cross, as Eve was of Adam's side, when he 
 was cast asleep in Paradise. 
 
S. JOHN 
 
 163 
 
 and Cometh to Simon Peter, and to the other disciple wnom Jksus loved, and saith to them, 
 they have taken our Lord out of the monument, and we know not where they have laid him. 
 3 Peter theretore went forth, and that other disciple, and they came to the monument. 4 And 
 both ran together, and that other disciple did outrun Peter, and came first to the monument. 
 5 And when he had stooped down, he saw the linen clothes lying : but yet he went not in. 6 
 Simon Peter therefore cometh, following him, and went into the monument, and saw the linen 
 clothes lying, 7 And the napkin that had been upon his head, not lying with the linen clothes, 
 hut apart, wrapped up into one place. 8 Then therefore went in that other disciple also, which 
 came first to the monument: and he saw, and believed. 9 For as yet they knew not the Scrip- 
 ture, that he should rise agam from the dead. 10 The disciples therefore departed again to 
 themselves. 11 But Mary stood at the monument without, weeping. Therelore as she was 
 weeping, she stooped down, and looked into the monument : 12 And she saw two Angels in 
 whise, sitting, one at the head, and the one at the feet, wiiere the body of Jesus had been 
 laid. 13 They say to her, Woman, why weepest thou? She saith to them, Because they have 
 taken away my Lord, and I know not where they have put him. 14 When she had saicl thus, 
 she turned backward, and saw Jesus standing : and she knew not that it is .Iesus. 15 
 Jesus saith to her, Woman, why weepest thou? whom seekest thou? She thinking that it was 
 the gardener, saith to him. Sir, if thou hast carried him away, tell me where thou hast laid him : 
 and I wi.l take him away. IG Jesus saith to her, Mary. She turning, saiih to him, Rabboni, 
 which is to say. Master. 17 Jesus saith to her, Do not touch me, for I am not yet ascended 
 to my Father : but go to my brethren, and say to them, I ascend to my Father and vour Father, 
 my God and your God. 18 Mary Magdalen cometh and telleth the disciples, That I have 
 seen our Lord, and tims he said unto me. 19 Therefore when it was late that day, the finstof 
 the Sabbaths, and the doors were shut, where the disciples were gathered together for fear of 
 the Jews, Jesus came and stood in the midst, and saith to them, Peace be to you. 20 And 
 when he had said this, he showed them his hands and side. The disciples therefore were 
 glad when they saw our Lord. 21 He said therefore to tliem again, Peace be to you. As my 
 
 Annotations. 
 
 ver. 11. Monument without. The Sepulchres 
 of Martyrs, saith Hierome, ep. 17. we do honour 
 every where, and putting their holy ashes to 
 our eyes, if we may, we touch it also with our 
 mouth : and be there some that think the mo- 
 nument wherein our Lord was laid, is to be 
 neglected: where the Devil and his Angels, 
 as often as they are cast out of the possessed 
 before the said monument, tremble and roar, as 
 if they stood before the judgment seat of 
 Christ .' 
 
 ver. 19. The doors were shut. Such Heretics 
 as deny Christ's body to be, or that it can be 
 in the B. Sacrament, for that it is in heaven, 
 and cannot be in two places at once, nor with- 
 out the natural manner of the quantity, space 
 or place, agreeable to the condition ot his hu- 
 manity, be invincibly refuted by Christ's en- 
 tering in to the Disciples, the doors shut : and 
 by that his true natural body, whole and per- 
 fect in all his limbs, length, breadth, and thick- 
 ness, distinct and divers from the substance 
 and corpulence of the wood, was in the same 
 proper place that the wood was in, and passed 
 through the same : as he also came out of his 
 mother's womb, the claijsure not stirred : and 
 passed through the stone, out of his sepulchre. 
 By all which the Heretics being plainly re- 
 proved, and convinced of infidelity, they boldly 
 deny the plain Scriptures, or so fondly shift 
 themselves from the evidence thereof, that 
 their impudence is specially to be marked in 
 this point. 
 
 Some say, that he came in at the window: 
 some, that the door opened of itself to let him 
 in: some, that to come in, the doors being 
 shut, signifieth no more, but that he came in 
 late in the evening, at what time men use to 
 shut their doors : and such other flisihts to de- 
 fend falsehood, against express Scriptures, 
 
 Chapter 20. 
 
 and against the Apostles* testimony, who 
 therefore took him to be a Spirit, because 
 they saw him stand suddenly in the midst of 
 them, all the house being close shut. And the 
 Fathers all confess, that he went in, the doors 
 being shut. See Ambrose, Uh. 10. m Lucam. 
 c. 24. Augustine, ep. 3. ad Volttsian, et lib. 22. 
 de civit. c. 8. and Cyril, in Jo. lib. 12. c. 53. and 
 Hiero. lib. 1. cont. Jovinianum. c.21. We know 
 it is the natural course of God's ordinance, 
 that every body should have but one and his 
 own proper place, fitted to the lineaments, 
 quantity, terms and limits of the same : with- 
 out which naturally the bodies were no where, 
 and consequently not at all, as Augustine saith 
 ad Dardanuvi, but that God supernaturally and 
 miraculously cannot by his omnipoteDce dis- 
 pose otherwise of his own body than the natu- 
 ral form or quantity or quality thereof require: 
 that is great incredulity, seeing we must be- 
 lieve that he can do so with any other body of 
 mere men or other creatures, the Scriptures 
 being plain that he can make a camel pass 
 through a needle's eye, continuing in his na- 
 tural figure and quantity still : and Augustine 
 tellefh of a woman whose ring fell from her 
 girdle, both being fast and whole : and Ruper- 
 tus of a Religious man, whose girdle fast 
 buckled fell dovvn before him from his body- 
 De off. Eccl Therefore it is too much unfaitn- 
 fuliiess, by rules of place to debar Christ of his 
 will or wisdom of be in the Sacrament how 
 himself list, and on as many altars or places as 
 he liketh. We detest for all that, the wicked 
 I heresy of certain Protestants, holding quite 
 ' contrary to the Zuinglians, that Christ accord- 
 ing to his humanity is in every place where 
 the Divinity is: which is both against faith, 
 and the common rules of nature and divi- 
 nity. 
 
164 
 
 s. JOHN. 
 
 Father hath sent me, 1 also do send you. '-2 When lie had said tliin, he breathed upon tliem: 
 and lie saith to them, Receive ye the Holy Ghost : 'S.i VVikise sins you shall i'drgive, they 
 
 AUK FOKi;lVE.N THEM: AND WIIOSK VOi; SHALL UETAI N, TIIKV Atti; KETAINED. 24 IJut ThomilS 
 
 Annotations. 
 
 vcr. 21. As my Father. As when he guvu 
 them eommii-sion to preach and baiitize 
 througii the world, he made mention ot his 
 own power therein : so here, belore he insti- 
 tute the Saeranient ot I'enance, and jiive them 
 authority to remit sins, Itjit ihe wicked should 
 ask -altorwurd, by what rii^lit they ilo such 
 great functions, he showetli his Father's com- 
 mission given to hiniscU, and then in plain 
 terms most amjily impartcth the same to his 
 Apostles; That whosoever deny the Apoitles 
 and their successors, the Priests of God s 
 Church, to havt! rijrhi to remit sins, s'nould 
 deny cons-equcntly Christ as man to have au- 
 thority to do ihe same. 
 
 ver. 2"-;. He breathed. He piveth the Holy 
 Ghost in and by an external sign, to his Apos- 
 tles, not visibly, and to all sucli jjurposes, as 
 afterward at ^Vhirs^.ntidc. but lor the i^race 
 of the Sarrarnent ol (.)rders, as Augustine 
 saitli, and that none make doubt of the 1 riest's 
 ritjlit in reniisoion of sins, seeing the Holy 
 Gliost is purposely given them to do this 
 same. In which case if any be yet contentious, 
 he must deny the Holy Ghost to be God, and 
 not to have power to remit sins. It »> not ah- 
 furil, saith Cyril, iliat they forgive sins, which 
 have the Hultj Ghost. For when they remit or re- 
 tdin, the Hohj Ghost rentitteth or rctuineth in them, 
 and that they do two vxiys, first in Baptism, and 
 then in Penance. As Ambrose also, lih. 1. c. 7. 
 de Pif.nitcntin, refelling the Novatians, a sect 
 of old fleretics, which pretending God's glory, 
 us our new sectaries do, deniea that Priests 
 could remit sins in the Sacrament of Penance, 
 asketh, why it should be more dishonour to 
 CJod, or more impossible or inconvenient for 
 men to forgive sins by Penance than by Bap- 
 tism, seeing it is the Holy Ghost that doth it, 
 by the Priest's office and ministry, in both. 
 
 vcr. 23. Whose sins. Power to offer Sacri- 
 fice, which is the principal function and act of 
 Pries; hood, was given them at the institution 
 of the Blessed Sacrament : the second and ne.\t 
 special iaculiyot Priesthood, consisting in re- 
 mitting sins, IS here bestowed on them. And 
 withal, the holy Sacrament of Penance, im- 
 plying Contrition, Confession, and Satisfaction 
 in the penitent, and Absolution on the priest's 
 jiart, is instituted : for in that, that express 
 power and commission is given to priests to 
 remit or retain all sins : and in that, that Christ 
 promiseih, whose sins soever tliey forgive, 
 ihey be of God forgiven also : and whose sins 
 they retriin, they be retained before God : it 
 iolloweth necessarily, that we be bound to sub- 
 mit ourselves to their judgment for release of 
 our sins. For this wonderfid power were 
 given them in vain, if none were bound to 
 seek absolution al their hands. Neinher can 
 any rightly seek for absolution of ihem, unless 
 they confess particidarly at least all theirmor- 
 tal oflences, wheiher they be connnilted in 
 mind, heart, will, and cogitation only, or in 
 
 CnAi-TER 20. 
 word and worl; ; for God's priests being in 
 tliis Sacrament of penance constituted in 
 Christ's stead as judges in causes of our con- 
 science, cannot rightly rule our cases, wiihout 
 tidl and exact cognition and knowledge of all 
 our sins, and the necessary circumstances and 
 ditFerences of the same. Which cannot other- 
 wise be had of them, being mortal men, than 
 by our sinijile, sincere, and distinct utterance 
 to them of our sins, with humble contrite hear!, 
 ready to take and to do |)enance according to 
 their injunction. For that authority to retain 
 sins, consisteth specially in enjoining saiistac- 
 tion and penitential works of praying, fasting, 
 alms, and such like. All which God's ordi- 
 nance, whosoever condemneth or contemneth, 
 as Heretics do, or neglecteth,as some careless 
 Catholics may perhaps do, let them be assured 
 they cannot be saved. Neither must any such 
 Christian man jiretend or look to have his sins, 
 after Baptism, remitted by God only, without 
 this Sacrament: which was the old Heresy of 
 tlie Novatians, Amiir. lib. 1. de Panil. c. 2. So- 
 crat. lib. 7. Ecii. hisl. c. 23. more than any may 
 h(jpc to be saved, or have his original or other 
 sins, betbre Baptism, forgiven by God wiihout 
 the same Sacrament. Let no man deceive 
 himself, this is the second tuhh. or hoard after 
 shipv-reck, as Hierome calleth it. Whosoever 
 take not hold of it shall perish without ail 
 doubt, because they contemn God's counsel 
 and order for their salvation. And therefore 
 Augustine, ep. 180. joining both together, saith 
 it is a pitiful case, when by the absence of 
 God's priests men depart this life, out non re- 
 /:cnerati, aut lif;cli: thtit ii-, either not regenera- 
 ted by Baptism, or fast hound, and not absolved 
 by the Sacrament of penance and reconcilia- 
 tion ; because they shall be excluded from 
 eternal life, and destruction foUoweth them. And 
 Victor, lib. 2. de persccut. Vandalica, teileth the 
 miserable lamentation of the people, when 
 their priests were banished by the Arian He- 
 retics. IVVio, say \.\\ey,shall baptize these infants? 
 Who shall rniiiisler jienance unto us, arid loose us 
 from the bunds of sins ! &c. And therefore 
 Cyprian very oltcn, namely, ip. 5J. calleth it 
 great cruelty, and such as priests shall answer 
 tor at the latter day, to suffer any man that is 
 penitent of his sins, to (lej)art this life without 
 this reconciliation and absolution : because, 
 saith he, the Lau-7naker him.fclf, Christ, hath 
 granted, that things bound in earth, should aLso be 
 bound in heaven : and that those things might 
 there be loosed, which were l(i(i.'!cd be/ore here in 
 the Church. And it is a world to see how the 
 heretics wrestle with this so filain a commis- 
 sion of remitting sins, referring it to preaching, 
 t(i denouncing God's threats upon sinners, and 
 to we cannot tell what else . though to our 
 English protestanfs this authority seemeth so 
 clear, that in their order ol visiting the sick, 
 their Ministers acknowledge and challenge 
 the same, using a formal absolution according 
 
S. JOHN. 
 
 165 
 
 one of the twelve, who is called Didymus, was not with them when Jesus came. 25 The 
 other Disciples theretbre said to him, We have seen our Lord. But he said to them, Unless I 
 see in his hands the print of the nails, and put my finger into the place of the nails, and put my 
 hand into his side : I will not believe. 26 And after eight days, again his disciples were with- 
 in: and Thomas with them. Jesus cometh the doors being shut, and stood in the midst, and 
 said, Peace be to you. 27 Then he saith to Thomas, Put in thy finger hither, and see my hands, 
 and bring hither thy liand, and put it into my side : and be not incredulous but faithful 28 
 Thomas answered, and said to him. My Lord, and my God. 29 Jesus saith to him. Because 
 thou hast seen me, Thomas, thou hast believed : blessed are they that have not seen and have 
 beheved. 30 Many other signs also did Jesus in the sight of his disciples, which are not writ- 
 ten in this book. 31 And thtse are written, that you may believe that Jesus is Christ the 
 Son of God : and that beheving, you may have life in his name. 
 
 CHAPTER XXI. 
 Appearing again in Galilee, where Peter was fiaidng with his feUow/t : and causing them after they had 
 all night taken none, to catch a great multitude, which Peter draweth to land, where he also dineth 
 with them ; 15 He, expressing what this fishing signified, maketh Peter hi^ Vicar, committing 
 unto him the feeding of his lamHis and sheep: 18 and revealeth unto him, that he also shall he cru- 
 cified to the glori/ of God, 20 and admonishing him rather to mind that, rather than to be curious 
 about JoliHS death. 
 
 1 After Jesus manifested himself again at the sea of Tiberias. And he manifested thus : 2 
 There were together Simon Peter and Thomas who is called Didymus, and Nathaniel wdiich 
 was of Cana in Galilee, and the sons of Zebedee, and two others of his disciples. 3 Siinon 
 Peter saith to them, I go to fish. They say to him. We also come with thee. And they went 
 forth and got up into the boat: and that night they took nothing. 4 But when morning was now 
 come, Jesus stood on the shore : yet the disciples knew not that it was Jesus. 5 Jesus there- 
 fore saith to them. Children, have you any meat ? They answered him, No. 6 He saith to 
 them. Cast the net on the right side of the boat : and you shall find. They therefore did cast 
 
 Annotations. 
 to the Church's order, after the special con- 
 fession of the party. But to conchide the mat- 
 ter, let everyone that list to see the true mean- 
 ing of Christ's words, and the priest's great 
 power and dignity given them by the same 
 words and others, mark well these words of 
 Chrysostom : For, saith he, they that dwell 
 on the earth, and converse in it, to them is commis- 
 sion given to dispense those things that are tVi hea- 
 ven, to them is it given to have the power which 
 God would not to he given neither to Angeh nor 
 Archangels, for neither to them was it said. What- 
 soever you shall bind in earth, shall be bound 
 in heaven : and whatsoever you shall loose in 
 earth, shall be loosed .in heaven. The earthly 
 Princes indeed have also power to bind, but the 
 bodies only : but that bond of Priests which I 
 speak of, toucheth the very soul itself, and reacheth 
 even to the heavens: insomuch, that whatsoever 
 the Priests shall do beneath, the self-same God doth 
 ratify above, and the sentence of the servants of the 
 Lord doth confirm, for indeed what else is this, 
 than that the power of all heavenly things is grant- 
 ed them of God? Whose sins soever, saith he, 
 you shall retain, they are retained. What power, 
 J beseech you, can be greater than this one ? The 
 Father gave all power to the Son: but I see the 
 same power altogether delivered by the Son tmto 
 them. And as this concerneth the priest's high 
 authority to absolve, so thereupon concerning 
 confession also to be made unto them, the an- 
 cient Fathers speak in this sort. Cyprian, de 
 Lapsis, nu. 11. They, saith he, that have greater 
 faith and fear of God, though they did not fall in 
 persecution, yet because they did' only think it in 
 their mind, this very cogitation they confess to 
 God's Priests sorrowfully and plainly, opening 
 their conscience, uttering and discharging the bur- 
 den of their mind, and seeking wholesome medicine 
 for their wounds, though but small and little. 
 
 Chapter 20. 
 And a little after, Let every one, my brethren, I 
 beseech you, confess his sin, whiles he is yet alive, 
 whiles his confession mai/be admitted, v^hiles satis- 
 faction and remission made by the Priests is accept- 
 able before God. Cyril, or as some think, Ori- 
 gen, fib. 2 i?i Levit. calleth it a great part of 
 penance when a man is ashamed, and yet 
 openeth his sins to our Lord's priest. See also 
 Tertul. lib. de pmnit. Hiero, in c. 10. EcchsiastcB 
 Basil in Regulus brev. quest. 229. who compare 
 sinners that refuse to confess, to them that 
 have some disease in their secret parts, and 
 are ashamed to show it to the physician or 
 surgeon, that might cure it : where they must 
 needs mean secret confession to be made to 
 them that may absolve. And Leo, ep. 80. most 
 plainly, as before Cyril, expressly nameth 
 priests. That confession is sufficient which is 
 made first to God, then to the Priest also. And 
 again. It ts sufficient that the guiltiness of men's 
 consciences be uttered to the Priests only by the .le- 
 crecy of confession. Hierome in 16 Matt, saith, 
 that priests loose or bind, audita peccntorum va- 
 rietate, having heard the variety and differences of 
 sins. Paulinus writeth of Ambrose, that as 
 often as anij confessed his sins unto him for to re- 
 ceive penance, he so wept for compassion, that 
 thereby he caused the penitent to weep also. He 
 addetli moreover, that this holy Doctor was so 
 secret in this case, that no man knew the sins 
 confessed, but God and himself. And Augus- 
 tine, hom. 49. de 50. homiliis, Tom. 10. saith 
 thus : Do penance such as is done in the Church, 
 Let no man say I do it secretly, I do it to God : in 
 vain the?!, iins it said. Whatsoever you shall loose 
 in earth, shall be loosed in heaven : see Am- 
 brose depmit. throughout : Cyprian de Lapsis, 
 the book de vera et falsa pajut. in Auugstine : 
 beside all antiquity, which is full of these 
 speeches concerning absolution and confession^ 
 
166 
 
 S. JOHN. 
 
 It: and now they were not able to draw it for the muUitude of fishes. 7 That his disrinl« 
 therelore whom Jesus loved, saith to Peter, It is our Lord Simon Ppfnr L) „ i disciple 
 
 ?But the°"H^".'t ^'■'■f ' ''" '■'''r^' '"'"• *- 1- "- -i-d a"nd\SlnT.^ 
 
 a li\il the other Disciples came in the boat, tor thcv were not tar tr.im thr. i- n i i , V 
 
 two hundred cubits, drawin^^ ,he net ot fishe °. 9 Therefore af^erlhrv™' '" / 7^'^ 
 
 ?f7hMri'"\r?^'^^'"^''r'^ '^^'^ '^"^ thereon and i^:ir'mj^^2uhZ£:x^:\^i:or 
 
 of the tishes that you took now. 11 Simon Peter went up, and drew the net to h; Ian f ul lof 
 12 F -Mw'«'',r ^Z"^''"^ -"y '^''f-"- ^"^ ■■'I'hough they were so many, the net wa. no, broken 
 12 Jksu. saith to tliem. Come, dme. An,i none ofthem that sat at meat, durst aTkHr. Who 
 
 them !^, ,^'."Tf '^V,' '' ""^ ^-""■^- ^^ ^^"'i J^«"« '^""'^th and taketh the bread a d '„i veth 
 hi. Hi J ^^ ''' * ''^ t" '•''" "-^'"'"^J- ^4 '^*^'« "o^^ the third lime Jesus was man frs-elo 
 his discip es, alter he was risen from the dead. 15 Therefore when thev i -ll n /l Ivl, 2 
 sa. h to Simon Peter, Simon of John lovest thou me more than these? He^ uh to m Yea 
 Lord : thou knowest that I love thee : he saith to him, Feed my Lambs. 16 He sLvelHo hir^ 
 again, S luon of John, lovest thou me? he saith to him. Yea Lord, thou knowest ha I lov^ 
 thee. He saith to him. Feed my La.mbs. 17 He saith to him ihp hirH tir.^ q mat i love 
 
 meT td r" • • i'rr- "%^ ^^^'l^^ ^^^' '^— ' "e"said°um"him tt^i"" i'n^'ToVit'tlS 
 me ? And he said to him, Lord thou knowest all things : thou knowest that I love E He 
 
 „ „. „ Annotations. 
 
 ver. 7. i>m(m. Peter. Augustine, tract. 122. in 
 John, the great mystery hereof eoncernin'^ the 
 Ohcrch, andin Gregory, fiom. 24. in Evans., and 
 Bernard, /f 2. c. 8. d,-. consid. Peter's Primacy 
 here mystically signified. 
 
 I • "^^'^f- ^T^ /"'^ '^^"^^'P- As it was promised 
 him. Matt 16, that the Church should be build- 
 u Ti°." ■' ^"'^^ ^^^^ the keys of heaven 
 should be given him, so here it is performed, 
 and he is actuallv made the general Pastor and 
 governor of all Clirist's sheep. For though the 
 other ten, as Matthias and Paul also afterward 
 were Apostles, Bishops, Priests, and had au- 
 ttioriiy to bind and loose, to remit and retain, 
 to preach, baptize, and such like, as well as he \ 
 Yet m these things and all other government, 
 Christ would have him to be their head, and 
 they to depend of him as head of iheir Collcfre 
 and consequently of the whole flock of Christ • 
 no Apostle nor no Prince in earth, if he acknow- 
 ledge himself to be a sheep of Christ, exempted 
 Irrmi his charge. And that Christ maketh a 
 difference betwixt Peter and the rest, and gi- 
 veth him some greater pre-eminence and reo-i- 
 ment than the rest, it is plain by that he is asked 
 whether he love our Lord more than the other 
 Apostles do : where, for equal charge no differ- 
 ence of love had been required. To Peter, 
 saifh Cyprian, our Lord after his Resurrection 
 said, teed my sheep, and huilded his Church upon 
 htm qlone, and to him he giveth the charge of feed- 
 trig his sheep. For although after his Resurrec- 
 tion he gave his power alihe to all, .wi/in'^ As mii 
 Father sent me, ,so / send >/ou, tahe ihr lioly (Ihosf, 
 1/ you rem,l to any their sins, they sluiU he remit- 
 ted, 4'c. 1 et to maiujest unit,/. He constituted one 
 '^'Mir, and so disposed by /tj> authority that unity 
 slwuld have origin of one. The rest of the Apos- 
 tles were that Peter was, in e,p,al fellowship of 
 honour and power, but the beginning cometh of 
 uriJ'!/: the primacy is aiven to Peter, that the 
 Uiurch ofChnst may he .■showed to be one. and one 
 ^hair. Chiysostom also saith thus : ^^^hy did 
 our Lord shed his blood ? truly to redei,i those 
 sheep, the cure of which he committed both to Peter, 
 , and also to h,s succe!<sors. And a little after, 
 Christ would have Peter indued with such autho- 
 rity, and to he far above all his othir Apostles .- for 
 he saith; Peter, dost thou love me more than all 
 
 Chapter 21. 
 these do ? Whereupon our Master might have in- 
 Jerred, If thou love me Peter, use much fastiwr, 
 steep on the hard floor, watch much, he patron to 
 the oppressed, Jather to the orphans, and husband 
 to the vndows ; hut omitting all these things, he 
 saith, Feed my sheep. For, all the foresaid 'vir- 
 tues certcs may be done easily of many subjects, not 
 only men but women : hut 'when it cometh to the 
 government of the Church, and committing the 
 charge of so many souls, all womenhind must 
 needs wholly give phice to the burden and great- 
 ness thereof, and a great number of men also. 
 
 And because the Protestants would make 
 the unlearned think, that Gregory deemed the 
 Pope s supremacy to be wholly unlawful and 
 Antichristian, for that he condemneth Jolin of 
 Constantinople for usurpinc; the name of uni- 
 versal Bishop, resembling his insolence there- 
 in to the pride of Antichrist: note well the 
 words oi this holy Father in the very same 
 place and Epistle against the B. of Constanti- 
 nople, by which you shall easily see that to 
 deny him to be universal Bishop,"isnot to deny 
 Peter or the Pope to be head of the Church, or 
 supreme Governor of the same, as our adver- 
 saries fraudulently jiretend. It is plain to all 
 wen, saith he, that ever read the Gospel, that 
 by our Lord's mouth the charge of the whole 
 Church was committed to Peter Prince of the 
 Apostles, for to him it was said. Feed my 
 sheep: for him was the prayer made that his faith 
 should not fail : to him were the keys of heaven 
 given, and authority to bind and loose': to him 
 the cure of the Church and princijiality was deli- 
 vered: and yet he was not called the universal 
 Apostle. This title indeed iras offered for the ho- 
 nour of Peter Prince of the Apostles, to the Pope 
 of Rome by the holy Council of Chalcedon : but 
 none of that See did ever use it or consent to take it. 
 Thus much Gregory, who, though he both 
 practised jurisdiction throughout all Christen- 
 dom, as other of that See have ever done, and 
 also acknowledged the principality and sove- 
 reignty to be in Peter and his successors : yet 
 would he not for just causes use that title sub- 
 ject to vanity and misconstruction. But both 
 he and :dl tlu^ Popes since have rather called 
 theinsclvcs, Sennis servorum Dei, the servants 
 of God's servants : though the word, Universal 
 
S. JOHN. 
 
 167 
 
 eaith lo him, Feed my Sheep. 18 Amen, amen, I say to thee, when thou wast younger, thoa 
 didst gird thyself, and didst walk where thou wouldst, but wlien thou shah be old, thou shah 
 stretch torth ihy hands, and another shall gird thee, and lead thee whither thou wilt not. 19 
 And this he said, sigiutying by what death he should glorily God. And when he had said this, 
 he saithtohim, Follow me. 20 Peter turnmg, saw the disciple whom Jesus loved, following, 
 who also leaned at the supper upon his breast, and said, Lord who is he that shall betray thee^? 
 21 Him therefore when Peter had seen, he saith to Jesus, Lord, and this man what ? 22 Jesus 
 saith to him, So I will have him to remain till I come, what to thee ? follow thou me. 23 This 
 saying therefore went abroad among the brethren, that that disciple dieth not. And Jesus did 
 not say to him, he dieth not: but, So I will have him to remain till 1 coine, what to thee ? 24 
 This is that disciple which giveth testimony of these things, and hath written these things : and 
 we know that his testimony is true. 25 P,ut there are many other things also which Jesus did : 
 which if they were written in particular, neither the world itself I think were able to contain 
 these books that should be written. 
 
 Annotations. 
 Bishop, in that sense wherem the holy Council 
 of Chalcedon ofl'ered it to the See of Rome, 
 was true and lawful. For that Council would 
 not have given any antichristian or unjust title 
 to any man. Oidy in the Bishop of Constanti- 
 nople and other, which in no sense had any 
 right to it, and who usurped it in a very false 
 and tyrannical meaning, it was insolent, unjust 
 and antichristian. See also the Epistle of Leo 
 the Great concerning his practice of universal 
 jurisdiction, though he refused the title of uni- 
 versal Bishop. And Bernard, that you may 
 better perceive that the general charge of 
 Christ's sheep was not only given to Peter's 
 person, but also to his successors, the Popes of 
 Rome, as Chrysostom also before alleged 
 doth testify, writeth thus to Eugenius ; Thou 
 art he to whom the keys of heaven are deliver- 
 ed, and to whom the sheep are committed, 
 there be other Porters of heaven, and other 
 Pastors of flocks : biit thou hast inherited in 
 more glorious and different sort. For they have 
 every one their particular flock, but to thee all 
 universally, as one flock to one man, are cre- 
 dited : being not only the Pastor of the sheep, 
 but the one Pastor of all the Pastors themselves, 
 but thou wilt ask him how I prove that? even 
 by our Lord's word, for to whom of all, I say 
 not only Bishops, but Apostles, were the sheep 
 
 Chapter 21. 
 
 so absolutely and without limitation coinmit- 
 ted ? If thou love me Peter, feed my sheep. He 
 saith not the People of this kingdom or that 
 city, but, my sheep, without all disritiction. And 
 hereunto may be added that the second feed, is 
 in Greek a word that signifieth withal to go- 
 vern and rule, as Psal. 2. Mic. 5. Matt. 2. Apoc. 
 2. and therefore it is spoken of David also, and 
 other temporal governors, as the Hebre^y word 
 aiiswering thereunto, in the Scriptures very 
 often, and the Greek in profane writers also. 
 
 ver. 18. Another shall gird thee. He prophe- 
 sieth of Peter's martyrdom, and of the kind of 
 death which he should suffer, that was, cruci- 
 fying, which the heretics fearing that it were 
 a step to prove he was martyred in Rome, 
 deny: whereas the Fathers and ancient wri- 
 ters are as plain in this, as that he was at Rome. 
 Origen. apud Euseb. lib. 3. c. 1. Euseb. lib. 2. c. 
 24. Hist. Ec. Tertul. de prcBScript. nu. 14. Aug, 
 tract. 123. in Joan. Chrysost. Beda in hunc 
 locnm. 
 
 ver. 25. Other things also. How few things 
 are written of Christ's acts and doctrine in 
 comparison of that whicli he did and sjiake, and 
 yet the heretics will needs have all in Scrip- 
 ture, trusting not the Apostles' own preaching, 
 or report of any thing that our Master did or 
 said, if it be not written. 
 
THE SUM AND THE ORDER OF TIlE EVANGELICAL HISTORY: 
 
 Mutt. Mark 
 
 Gathered brief y out of all four, even unto Christ's Ascension. 
 
 12 3 
 
 1 
 
 4 
 
 1 
 
 5 
 
 1 
 
 4 
 
 1 
 
 4 
 
 
 9 
 
 4 
 
 8 
 
 5 
 
 8 
 
 John 
 1 
 
 The Preface moving the Reader to receive Christ, being the eternal 
 Word of God, the life and the light. 
 
 The Angel telleth Zachary of the conception of John Baptist, Christ's 
 Precursor : and Elizabeth conceivcth him. 
 
 The same Angel doing his message to the 15. Virgin, Christ is incarnate 
 in her womb. 
 
 Our B. Lady visiteth Elizal>sth: and John Baptist is born, and cir- 
 cumcised. 
 
 The Angel telleth Joseph that his wife is with child by the Holy Ghost. 
 
 The Genealogy of Christ. 
 
 The Birth of Christ in Bethlehem, and his circumcision. 
 
 The Sages come from the East, and adore Christ. 
 
 Christ is presented in the Temple : where Simeon and Anna prophesy 
 of him. 
 
 Joseph with the child and his mother, fleeth into Egypt : and retumeth 
 to Nazareth. 
 
 Jesus being sought of his parents, is found in the Temple among the 
 Doctors. 
 
 Jolm the Baptist preacheth and baptizeth, preparing all to receive 
 Christ : and among Other, Christ is baptized of him. 
 
 Christ fasteth forty days, and is tempted in the wilderness. 
 
 John givrth tcstimony"of Christ to the Legates, of the Jews, to the peo- 
 ple, and to his own disciples. 
 
 Christ worketh his first miracle, turning water into wine at a marriage. 
 
 In the feast of Pasche he castcth out tlie buyers and sellers in the Tem- 
 ple, insinuating to the Jews his deatii and resurrection. 
 
 He teachcth Nicodemus by night : and baptizeth in Jewry by the minis- 
 try of his Disciples, whereupon a question is moved to John about 
 their two baptisms. 
 
 John Baptist is put into prison for reprehending Herod's incestuous 
 adulteiy. 
 
 After John's imprisonment, Christ returning into Galilee by Samaria, 
 talkcth with the Samaritan woman. 
 
 He healeth a lord's son of an ague. 
 
 He preacheth in Galilee, and waxeth very famous. 
 
 He calieth four disciples out of the boat, and thej-^ follow him. 
 
 He healeth one possessed of a devil, in the Synagogue. 
 
 He curcth Simon Peter's mother-in-law, and many sick persons. 
 
 He refuseth three that oll'er to follow him. 
 
 He appea.seth the tempest on the sea. 
 
 He healeth two possessed of devils in the country of the Gerasens, and 
 periuitteth the devils to enter into swine. 
 
 He healeth the sick of the palsy, being let down through the tiles. 
 
 He calloth Matthew from the Custom-House, and disputeth with John'.s 
 disciples and the Pharisees of fasting 
 
 He raiscth the Archsynagogue's daughter, and cureth her that had a 
 flu.\ of blood. 
 
 He healeth two blind, and one possessed. 
 
 He healeth him on the Sabbath day that lay at the Probatica, and had 
 been diseased eight and thirty years. 
 
 He confuteth the Pharisees being offended that his Di.sciples bruised the 
 ears of corn on the Sabbath. 
 
THE SUM AND ORDER OF EVANGELICAL HISTORY. 
 
 169 
 
 Malt. I Mark Luke 
 13 
 
 5 
 7 
 
 7 
 7.9 
 
 H 
 
 n.8 
 
 8 
 
 Jnhn 
 
 He rcfclloth the Pharisees being oirouled because lie curc<l the withered 
 hand on the Sabbath. 
 
 He chooseth the twelve Apostles : and maketh that divine sermon called 
 Scrmo Domini in montc. The sermon of our Lord in the mount, con- 
 tainincr the j)attern of a Christian man's hfe. 
 
 He cureth a leper. 
 
 He healeth the Centurion's ser\'ant. 
 
 He raiseth the widow's son at Nain. 
 
 Joh.n sendeth out of prison his disciples unto Christ. 
 
 He forgiveth Mary Magdalen's sins, preferring her much before the Pha- 
 risees that despised her. 
 
 He healetii him that had a deaf and dumb devil, and refuteth the blas- 
 pheming Pharisees. 
 
 He preferreth the observers of God's word before carnal mother and 
 brethren. 
 
 The parable of the sower. 
 
 The parables of the cockle, of the seed growing when men sleep, of the 
 mustard seed, and of the leaven. 
 
 The parables of the treasure hid in the field, of the precious stone, and 
 of the net. 
 
 Teacheth in Nazareth, he condemneth it of incredulity. 
 
 He sendeth the twelve Apostles to preach. 
 
 John is beheaded, an<l the fame of Jesus cometh to Herod's ears. 
 
 He feexleth five thousand men with five loaves. 
 
 He walketh upon the sea, and so maketh Peter also to do. 
 
 He reasoneth of Manna, and of the true bread from heaven. 
 
 |He reprehendeth the Pharisees for cavilling at his disciples, because 
 they did eat with unwashed hands. 
 
 He healeth the daughter of the woman of Canaan. 
 
 He cureth a man that was deaf and dumb. 
 
 He feedeth four thousand with seven loaves. 
 
 JHe rejecteth the Pharisees that asked a sign, and biddeth his disciples 
 beware of their leaven. 
 
 He healeth a blind man in Bethsaida. 
 
 The time that he will pass out of this world, now drawing nigh, he 
 maketh Peter, for confessing him to be Christ, the Rock upon which 
 he will build his Church, promising to give him the keys of heaven, 
 and withal foretelleth, that he must suffer in Jerusalem, and that all 
 must be ready to suffer with him. 
 
 The transfiguration. 
 
 He casteth out the devil which his disciples could not cast out, com- 
 mending unto them fa.sting and prayer. 
 
 He payeth the didrachmes for him and Peter, after that Peter had 
 found a stater in the fish's mouth. 
 
 His disciples contendeth for superiority, he teacheth humility. 
 
 He threateneth the scandalizers of little ones. 
 
 He teacheth us to forgive our brother sinning against us. 
 
 Leaving Galilee he goeth into Jewry, and the Samaritans will not 
 receive him. 
 
 In that journey he healeth the ten lepers. 
 
 He teacheth in the Temple in the feast of Scenopegia, that is, of Ta- 
 
 I bernacles. 
 
 |He absolveth the woman taken in adultery, teacheth in the Temple, and 
 
 o-oeth out of their hands that would have stoned him. 
 He restoreth sight to him that was born blind. 
 He reasoneth of the true Pastor and his sheep. 
 He sendeth the seventy disciples and they return. The parab e of tne 
 
 Samaritan and the wounded man. Martha entertaineth Jesus. 
 He teacheth the manner and force of prayers, and reprehendeth the 
 preposterous cleanness of the Pharisees. 
 15 
 
170 
 
 THE SUM AND ORDER OF EVANGELICAL HISTORY. 
 
 Mark\Luke 
 12 
 
 13 
 
 10 
 
 10 
 
 10 
 
 12 
 
 14 
 
 20 
 
 20 
 
 John 
 
 10 
 
 11 
 
 He tcacheth not to fear them that kill the b'ody only, to cast away the 
 care of riches, by tlie parable of him tliat thought his barns too little, 
 and tliat the faithful ser\'ant will always expect the coming of his 
 lord and master. 
 
 He threateneth them, unless they do penance, showing God's patience 
 by the fruitless fig tree that was sutTered to stand one year more. 
 He healcth the crooked woman, teacheth the way to heaven to be 
 narrow. 
 
 He hcaleth him that had a dropsy, on the Sabbath : and teacheth them 
 to renounce all tliing.s in comparison with him. 
 
 In the feast of Dedication he goeth out of their hands that would have 
 stoned him. 
 
 The parables of the lost sheep, of the groat, and of the prodigal son. 
 
 The parable of the unjust baihff. 
 
 Of the indis.solubility of matrimony. 
 
 The rich glutton and Lazarus. 
 
 Wo to scandalizers. The force of faith even to the moving of trees 
 with a word. 
 
 Of the Pharisee and Publican that went to pray. 
 
 He imposeth or laycth his hands upon little children, and exhorteth a 
 young rich man to forsake all and become perfect. 
 
 The parable of the workm(>n hired into the vineyard. 
 
 He raiscth Lazarus, and the Jews consult how to destroy him. 
 
 He foretelleth his death, and denieth the request of Zebedee's two sons, 
 asking the two chief places about him. 
 
 He healeth a blind man before his entering into Jericho. 
 
 Zacheus the Publican entertaineth Christ. The parable of the ten 
 pounds delivered to ten servants. 
 
 He healeth two blind men as he goeth out of Jericho. 
 
 .\t a supper in Belhania, Mary poured ointment upon him. 
 
 Riding upon an ass he entereth gloriously into Jerusalem. 
 
 He healeth the hune and the blind, and the Gentiles desire to see him. 
 
 He curseth the lig tree, and ca.stelh the buyers and sellers out of the 
 Temple. 
 
 To his enemies the Jews, he avoucheth his power by John's baptism 
 which was of God, and foretelleth their reprobation, with the Gen- 
 tiles' vocation in their place, by parables ; as the parable of the two 
 sons, the one promising to do, the other doing his father's command- 
 ment. 
 
 The parable of the vineyard, let out to husbandmen, that killed both the 
 servants and the son sent to require fruit. 
 
 The parable of the king that made a marriage for his son, inviting 
 guests to the feast, and they would not come. 
 
 He answereth their question of i)aying tribute to Cesar, and the Saddu- 
 cees' question of the Resurrection. 
 
 He answereth the Pharisees' question, of the greatest commandment. 
 
 He putteth them to silence with this question concerning Christ, how 
 he could be David's son. 
 
 He biddeth them do as the Scribes teach, but not as they do. 
 
 He extoUeth and preferreth the poor widow's oficriug. 
 
 He foretelleth to some of his disciples the destruction of the Temple 
 and of Jerusalem : and by that occasion, what things shall be before 
 the consummation of the world, and Antichrist in the consummation, 
 and then incontinent domesday, warning us to prepare ourselves 
 against his coming. 
 
 By the parable of the ten virgins, and the parable of the talents, he 
 showeth how it shall be at domesday with the faithful that prepare, 
 and that prepare not themselves : and without parables, that they 
 who do not good works, shall be damned. 
 

 Mall. 
 26 
 
 2G 
 26 
 
 26 
 
 28 
 
 28 
 
 Mark 
 14 
 
 14 
 
 16 
 
 16 
 
 16 
 
 Luki 
 22 
 
 22 
 
 23 
 
 24 
 
 24 
 
 24 
 
 THE SUM AND ORDER OF EVANGELICAL HISTORY. 
 
 John I 
 
 171 
 
 24 
 
 24 
 
 Judas bargaineth with the Jews to betray him, and two of his disciples 
 prepare the Paschal lamb. 
 13 At supper he washeth his disciples' feet. 
 
 He instituteth the Sacrifice of his body and blood in the B. Sacrament. 
 
 13 He forctelleth that one of the Twelve shall betra;y him, appeasing their 
 
 contention for the superiority, and that they shall all deny him. 
 
 14 His sermon after supper. 
 
 17 His prayer to his Father. 
 
 18 j The story of his Passion and burial, from Thursday at night, till the 
 
 next day at eventide. 
 
 19 He riseth the third day. 
 
 20 lAppcareth first to Mary Magdalen. 
 
 20 
 
 20 
 
 20 
 
 21 
 
 Then to the other women. 
 
 Then to Peter, ver. 34, then to the two disciples going into Emmaus, 
 
 ver. 15., 
 Then to his disciples gathered together in a house at Jerusalem, when 
 
 he entered the doors being shut, and gave to them power to remit 
 
 and retain sins. 
 Then, upon Low-Sunday, to the disciples likewise gathered together, 
 
 and Thomas among them. 
 Then, at the sea of Tiberias, to Peter and the rest that were fishing, 
 
 where he committeth his sheep to Peter. 
 Then, to the disciples upon a mount in Galilee : giving them commis- 
 sion to preach and baptise throughout the whole world. 
 Then in Bethania, where he promised to send the Holy Ghost, bidding 
 
 them tarry in the meantime in Jerusalem, and so blessing them, 
 
 Ascendeth into heaven. 
 
172 ACTS 
 
 THE ARGUMENT OF THE ACTS OF THE APOSTLES 
 
 The Gospel having showetl, how the Jews most impiously rejected Christ, as also Moses 
 and the Prophets had foretold theni: and tiieretore deserved to be rejected themselves also of 
 him : now followeth this book oi the Acts of the Apostles, written by Luke in Rome, the fourth 
 year of Nero, A. D. 61, and showetli, how not\vithsi;iiiding their deserts, Christ of his mercy, 
 as the Prophets also had foretold of hiui, oficred himself unto that unworthy people, yea after 
 that they had crucified him, sending unto them his twelve Apostles to move them to penance, 
 and so by baptism to make them of his Church : and while all the Twelve were so occupied 
 about the Jews : how of a persecuting Jew he made him an extraordinary Apostle, who was 
 S. Paul, and to avoid the scandal of the Jews, to whom only himself likewise lor the same 
 cause had preached, sent him, and nor any of his Twelve by and by, who were his known 
 Apostles, unto the Gentiles, who never afore hud heard of Christ, and were worshippers of 
 many Gods, to move them also, for, that likewise the Prophets had Ibretold, to faith "and pe- 
 nance, and by baptism to make them of his Church: and how the incredulous Jews every 
 where resisted the same Apostle and his preachini^ to the Gentiles, persecuting him and seek 
 ing his death, and never ceasing until he fell into the hands of the Gentiles : that so, as not only 
 he every where, but also the Prophets afore him, and Christ had foretold, the Gospel might be 
 taken away from them, and given to the (xentiles: even from Jerusalem, whose reprobation 
 also by name had been often foretold, the head city of the Jews, where it began, translated to 
 Rome the head city of the Gentiles. All this will he evident by the parts of the book : which 
 may be these six. 1. How Christ ascending in the sight of his Disciples, promised unto them 
 the Holy Ghost, foretelling that of him they should receive strength, and so begin his Church 
 in Jerusalem: and from thence dilate it into all that country, that is into all Jewry :^ea and 
 into Samaria also, yea into all nations of the Gentiles, be they never so fiir off". \ou shall 
 receive, saith he, the virtue «f the Holy Ghost coming upon you : and you shoU he witnesses unto me 
 in Jerusalem, and in all Jeury, and Sat/taria, and even to the uttermost of the earth. Ciuip. 1. 2. The 
 beginning of the Church in Jerusalem, accordingly. Chap. '2. 3. The propagation of it conse- 
 quently into all Jewry, and also to Samaria. Chap. 8. 4. The propagation of it to the Gentiles 
 also. Chap. 10. 5. The taking of it away from the obstinate Jews, and giving of it to the Gen- 
 tiles, by the ministry of Paul and Barnaby. Chap. 13. 6. Of taking it away from Jerusalem 
 itself, tne head city of the Jews, and sending it, as it were, to Rome the head city of the Gen- 
 tiles, and that, in their persecuting of Paul so far, that he appealed to Cesar, and so delivering 
 him after a sort unto the Romans: as they had before delivered to them also Christ himself, 
 whereas Peter's first coming thither, was upon another occasion, as shall be said anon. Of 
 which Romans and Gentiles therefore, the same Paul being now come to Rome, the last chap- 
 ter of the Acts, tbretelleth the obstinate Jews there, saying : Et ipsi audimi. You will not 
 hear, but, they will hear, that so the prediction of Christ above rehearsed might be fulfilled: And 
 even to the uttermost of the earth. And there doth Luke end the book, not caring to tell so much 
 as the fulfilling of that which our Lord had foretold. Acts 27. 24. to Paul, Thou must a^/pear 
 before Cesar, because his purpose was no more but to show the new Jerusalem of the Chris- 
 tians, where Christ would place the chief seat of his Church, as also indeed the Fathers and 
 all other Catholics have in all ages looked thither, when they were in any great doubt : no 
 less than the Jews to Jerusalem, as they were appointed in the Old Testament. Deut. 17, 8. 
 So this book doth show tlie true Church, as plainly as the Gospel doth show the true Christ 
 unto all that do not wilfully shut their own eyes, to wit, this to be the true Church, which be- 
 ginning visibly at Jerusalem, was taken from the Jews, and translated to the Gentiles, and 
 namely to Roine, continuing visibly, and visibly to continue hereafter also, tmtil the fulness of 
 the Gentiles shall be come in: that then also all Israel may he saved, and then is come the end of 
 the world. For so did Christ most plainly fijretel us: This Gospel of the Kingdom shall he 
 preached in the whole world, for a testimony to all nations, ajid then shall come the consu/nmation. For 
 the conversion of which nations, and accomplishing of the fulness of all Gentiles, the foresaid 
 Church Catholic, being mindful of her office, to be Christ's unt7iesses even to the uttermost of the 
 earth, doth at this present, as always, send preachers to convert and make them also Christians : 
 whereas the Protestants and all other heretics do nothing else but subvert such as before were 
 Christians. This being the sum and scope of this book, thus to give us historically a just sight 
 of the fulfilling of the Prophets' and Christ's prediction about the Church ; it is not to be mar- 
 velled at, why it telleth not of S. Peter's coming to Rome, con.sidering that his first coming 
 thither, was not, as Paul's was, by the Jews delivery of him, working so to their own reproba- 
 tion, but upon another occasion, to wit, to confound Simon Magus. Ens. his. lib. 2. c. 12, 13. For 
 who also seeth not, that it niaketh no mention of his preaching to any Gentiles at all, those 
 few only. Act. 10, excepted, who were the first, and therefore, lest the Gentiles should seem 
 less cared for of God, than tlie Jews, Peter being the head of all, was elected of God, to incor- 
 porate thcni into the rinireh, as before he had done the Jews. God, saith he, amomr us chose, 
 that hi/ mil niiiiilh the dnililes should hear the word (f the Gospil, and believe, and .lames thereupon : 
 Simon hath told how God frsi visited to take of the Gentiles a people to his name. Rut otherwise here 
 is no mention of Peter's preaching to any (Jentiles: no nor of the other eleven Apostles, will 
 ony man therefore infer, that neither Peter, nor the other eleven preached to any nation or 
 
ACTS. 
 
 173 
 
 city of the Gentiles ? No, the meaning of the Holy Ghost was not to write all the Acts of all 
 the Apostles, no nor the preaching ot Peter and his, to the Gentiles, but only to the Jews: 
 thereby to set out unto the world, the great mercy of Christ toward those unworthy Jews, and 
 consequently their most worthy reprobation for contemning such grace and mercy, as also on 
 the other side, to show how readily the Gentiles in so many nations, were converted by one 
 Apostle only, who from Jerusalem even to Illyricum replenished the Gospel of Christ. Ana this 
 parting of the work so made by Peter with the rest, doth Paul himself touch : That we unto the 
 Gentiles, and they unto the Circumcision. Nevertheless before his coming to Rome, not only was 
 the Church come to Rome, as it is evident, Acts the last chapter, there planted by Peter and 
 others, as likewise by Peter it was planted in the first Gentiles, before that Paul began the tak- 
 ing of it away from the multitude of the Jews, and the translating of it to the multitude of the 
 Gentiles, but also so notable was the same Church of Rome, that Paul writing his Epistle to 
 the Romans, before he came thither, saith : Your faith is renowned in the whole world, and there- 
 fore they with the rest of the Gentiles, be that Nation whereof Christ told the Jews, saying: 
 The kingdom of God shall he taken away from you, and shall be given to a Nation yielding the fruits 
 thereof. 
 
 THE ACTS OF THE APOSTLES. 
 
 CHAPTER 1. 
 
 1 Christ now ready to ascend, hiddelh the Apostles to expect the Holy Ghost which he had promised, 
 foretelling rvhere, being strengthened by him, they should begin his Church, and how far they should 
 carry it. 9 After his Ascension they are warned by two Angels to set their minds upon his second 
 coming. 14 In the days of their expectation, 15 Peter beginneth to execute his Vicarship, giving 
 instruction and order, by which Matthias is elected Apojfle in the place of Judas. 
 
 1 The first treatise I made of all things, O ThecV^ilns, which Jesus began to do and teach. 
 
 2 Until the day wherein giving commandment b/ the Holy Ghost to the Apostles whom he 
 chose, he was assumpted. 3 To whom he sl">Jwed also himself alive after his Passion in 
 many arguments, for forty days appearing to them, and speaking of the kingdom of God. 4 
 And eating with them, he connnanded the'-'i that they should not depart from Jerusalem, but 
 should expect the promise of the father, •vhich you have heard, saith he, by my mouth : 5 
 For John inleed baptized with water, '■tit you shall be baptized with the Holy Ghost after 
 these few days. 6 They therefore th-t were assembled, asked him, saying. Lord, whether at 
 this time wilt thou restore the kingd.-ni to Israel? 7 But he said to them, It is not for you to 
 know times or moments, which thf lather hath put in his own power : 8 But you shall receive 
 the virtue of the Holy Ghost co'-nng upon you, and you shall be witnesses unto me in Jerusa- 
 lem, and in all Jewry, and Saipina, and even to the utmost of the earth. 9 And when he had 
 said these things, in their sifit he was elevated : and a cloud received him out of their sight. 
 10 And when they beheld hm going into heaven, behold two men stood beside them in white 
 garments, 11 Who also said, Ye men of Galilee, why stand you looking into heaven ? This 
 Jesus which is assumpted trom you into heaven, shall so come as you nave seen him going 
 into heaven. 12 Then i^ey returned to Jerusalem from the mount that is called Olivet, which 
 is bv Jerusalem, distan^a Sabbath's journey. 13 And when they were entered in, they went up 
 into an upper chamb"!". where abode Peter and John, James and Andrew, Philip and Thomas, 
 Bartholomew and -*Iatthew, James of Alpheus, and Simon Zelotes, and Jude of James. 14 
 All these were persevering with one mind in prayer with the women and Mary the mother of 
 
 Annotations. 
 
 ver. 1. Ai' things. Not all particularly, for 
 the other .livangelists write divers things not 
 touched -^y him, but all the principal aird most 
 necessary things. 
 
 ver 2. Giving commandment. He meaneth 
 the power given them to preach, to baptize, to 
 reiiit sins, and generally the whole comniis- 
 ja'on and charge of government of the Church 
 after him, and in his name, stead, and right, 
 the which Regiment was given them, togetlier 
 with the Holy Ghost, to assist them therein 
 forever. 
 
 ver. 5. Water. John's baptism gave not the 
 Holy Ghost. 
 
 ver. 7. It IS not for you. It is not for us, nor 
 needful for the Church, to know the times and 
 moment of the world, the coming of Anti- 
 christ, and such other God's secrets. This is 
 enough in that case, to be assured that Christ's 
 faith shall be preached, and the Church spread, 
 throughout all Nations, the Holy Ghost con- 
 15* 
 
 Chapter 1. 
 curring continually with the Apostles and their 
 Successors for the same. 
 
 ver. 11. Assumpted from you. By this visible 
 ascending of Christ to heaven, and like return 
 from thence to judgment, the Heretics do in- 
 credulously argue him not to be in the Sacra- 
 ment. But let the faithful rather give ear to 
 Chrysostom, saying thus : O miracle, he that 
 sitteth with the Father in heaven above, at the very 
 same time is handled of men beneath. Christ as- 
 cending to heaven, both hath his Jlesli uilh him, and 
 left it with us beneath. Elias being taken up, left 
 to his Disciples his cloak only ; but the Son of 
 Man ascending, left his own flesh to us. Lib. 3. de 
 Sacerd. Ho. 2. ad po'. Ant. in fine. Ho. de divit. 
 et paup. in fine. 
 
 ver. 14. Women. The heretics, some in text, 
 other in the margent, translate Wives, to wit, 
 of the Apostles, most impudently, knowing in 
 their consciences that he meaneth the Marys 
 and other holy women that followed Christ. 
 
174 
 
 ACT& 
 
 Jksus, and his bretliren. 15 In those days Peter rising up in the midst of the brethren, said; 
 u!u] the inuhitude of persons together, was almost a hundred and twenty. 10 You men, bre- 
 
 Annotations. 
 LuA. 8, 2. 24, 10. Beta and the English Bible, 
 1579. 
 
 ver. 14. Mauy /Ae mo/Aer of Jesus. 'This is 
 the lust mention that is made in holy Scripture 
 of our Lady, for though siic were full of all 
 divine wisdom, and opened, no doubt, unto the 
 Evangelists and other writers ot the holy 
 Scriptures, divers of Christ's actions, speeches 
 and mysteries, whereof she had both experi- 
 mental and revealed knowledge: Yet for that 
 fihe was a woman, and the humblest creature 
 living, and the patron of all order and obedi- 
 ence, it pleased not God that there should be 
 any turther note of her life, doings, or death 
 in the Scriptures. She lived the rest of her 
 lime with the Christians, as here is peculiarly 
 named and noted among them, and specially 
 with John the Apostle, to whom our Lord re- 
 commended her, who provided for htr all ne- 
 cessaries, her spouse Joseph, as it may be 
 thought, being deceased before. Ihe -orn- 
 mon opinion is, that she lived 63 years in all. 
 At the time of her death, as Denis first, a^d 
 after him Damascene de Vurmit. Denxiru. 
 vvrileth, all the Apostles then dispersed into 
 divers nations to preach the Gospel, were mi- 
 raculously brought together, saving Thomas, 
 who came the third day after, to Jerusalein, 
 to honour her divine departure and fiuieral, 
 as the said Denis witnesseth, who s:mh, 
 that himself, Timothy, and Hierotheus were 
 present: testifying also of his own hearing, 
 that both before her death and after for three 
 days, not only the Apostles and other holy 
 men present, but the Angels also and Powers 
 <if heaven did sing most melodious Hymns. 
 Thev buried her sacred body in Gethsemani : 
 but "for Thomas' sake, who desired to see and 
 reverence it, they opened the sepulchre the 
 third dav, and finding it void of the holy body, 
 but exceedingly fragrant, they returned, as- 
 suredly deeming, that her body was assiunpi.cd 
 into heaven, as the Church of God holdetli, 
 being most agreeable to the singular privilege 
 of the mother of God, -and therefore cele- 
 brateth most solemnly tlie day of her Assump- 
 tion. And that is consonant not only to the 
 said Denis and Damascene; but to holy Allia- 
 nasius also, who avoucheth the same, Scrm. m 
 Evang. de Delmra.oi \\'\\\c\\ Assumption of her 
 bodyrBernard also wrote five notable Sermons, 
 extant in his works. 
 
 But neither these holy Fathers, nor the 
 Church's tradition and testimony, do bear any 
 sway now-a-days with the Protestants, that 
 have abolished ihis her greatest feast of her 
 Assumption, who of reason should at the least 
 celebrate it as the day of her death, as they do 
 of other Saints. For though they believe not 
 that her body is assuinpted, yet they will not, 
 we trow, deny that she is dead, and her soul 
 in glory: neither can they ask Scriptures for 
 that, no more than they require for the deaths 
 of Peter, Paul, John, and other, which be not 
 mentioned in scriptures, and yet are still celc- 
 
 CllAl'TER 1. , 
 
 braied by the Protestants. Butconcerning tlie 
 B. Virgin Mary, they have blotted out also 
 both her Naiivity, and her conception : so as it 
 may bo thought, the Devil beareth a special 
 inahce to this woman, whose seed brake his 
 liead. For as for the other two days of her 
 Purification and Annunciation, they be not 
 ])roper to our Lady, but the one to Christ's 
 Conception, the otlier to his presentation, so 
 that she by. this means shall have no festivity 
 at all. 
 
 But contrariwise, to consider how the an- 
 cient Church and Fathers esteemed, spake, and 
 wrote of this excellent vessel of grace may 
 make us detest these men's impiety, that can- 
 not abide the praises of her whom all genera- 
 tions should call Blessed, and that esteem 
 lier honours a derogation to her Son. Some 
 of their speeches we will set down, that all 
 men may see, that we neither praise her, nor 
 pray to her, more amply than they did. Atha- 
 nasius in the place alleged, after he had de- 
 clared how all the Angelical spirits, and every 
 order of them, honoured and praised her with 
 *h". Ave, wherewith Gabriel saluted her: we 
 aijo, saith he, of all degrees upon the earl;h 
 extA thee with loud voice saying, Ave gratia 
 plena, ^x. Hail full of grace, our Lord is with 
 lhee,prui for us, O Mistress, and Lady, and Quten, 
 and Mother of God. Ephrem also" in a special 
 oration wu\e of our Lady, saith thus in divers 
 places there-.r, hitemerate Dripara, ^c- Mother 
 of God undefivl. Queen of all, the hope of them 
 that despair, my l^idy most glorious, higher than 
 the heavenly iS'/z/rV,?, more honourable than the 
 Cheruhins, holier Iha-j the Seraphins, and uiOwut 
 comparison, more fi'orious than the supernal hosts, 
 the hope of the Fatheii^ the glonj of the Prophets, 
 the praise of the Aput^les. And a little after, 
 Virgo ante partum, inpa-tu,and post partum. By 
 thee we are reconciled to Ci^ist my God, thy Son: 
 thou art the helper of xinner^ thou the haven for 
 them that are tossed ivHh storm-^ the solace of the 
 world, the deliverer of the impriso-ied, the helper of 
 orphans, the redemption of captivii,, ^„fl after- 
 ward. Vouchsafe me thy servant tt. praise thee. 
 Hail Ladi/ Ma'uy/mH of grace, hail :'irgin most 
 blessed ariiom: vimien. And much mo:e in that 
 sense, which were too long to repeat. 
 
 Cyril hath the like wonderful speecies of 
 her honour. Horn. 6. contra Ncstorium. Praise 
 and glory be to thee, holy Trinity : to thee tlso 
 lie praise, holi/ mother of God. for thou art the pi'', 
 cious pearl of the ivorld, thou the candle of un- 
 quenchable light, the crown of Virginily,the scep- 
 tre of the Catholic faith. By tliee the Trinity is 
 glorified and adored in all the world: by thee 
 heaven rejoiceth. Angels and Archangels are glad, 
 devils are put to fight, and man is called again to 
 heaven, and every creature that ivas held with the 
 error of Idols is turned to the hiowkdge of the 
 truth : by thee Churches ore foundtd through the 
 world : thee being their helper, the Gentiles come to 
 penance, and much more which we omit. Like- 
 wise flic (}rcek Liturgies or Masses of James, 
 
ACTS. 
 
 175 
 
 ihren, the Scripture must be fulfilled which the Holy Ghost spake before by the moutli of David 
 concerning Judas, who was the captain of them that apprehended Jesus : 17 Who was num- 
 bered among us and obtained the lot of this ministry. 18 And he indeed hath possessed a 
 field of the reward ot iniquity, ajid being hanged he burst in the midst, and all his bowels gushed 
 out, 19 And it was nuide noiorious to all the inhabitants of Jerusalem: so that the same field 
 was called in their tongue, Hacel-dana, that is to say. The field of blood. 20 For it is written 
 in the Book ot Psalms, lie their hahUulion made desert, and be there none to dwell in it. And his 
 bishopric let another take. 21 Therefore, of those men that have assembled with us, all the time 
 that our Lord Jesus went in and went out among us, 22 Beginning from the baptism of John 
 until tiie day wherein he was assumpted from us, there must one of these be made a witness 
 vk'ith us of his resurrection. 2.3 And they appointed two, Joseph, who was called Barsabas, who 
 was surnamed Justus : and Matthias. 24 And praying, they said. Thou Lord that knowest the 
 hearts of all men, show of these two, one, whom thou hast chosen, 25 To take the place of 
 this ministry and Apostleship, from the which Judas hath prevaricated, that he might go to 
 his own place. 26 And they gave them lots, and the lot fell upon Matthias, and he was num- 
 bered with the eleven Apostles. 
 
 Ai\NOT.\TI0NS. 
 
 Basil and Chrysostom, make most honour- 
 able mention of our B. Lady, {^raying unto her 
 saluting her with the Angelical hymn, Ave 
 Maria and using these speeches, Musi holy, tni- 
 defdcd, blessed above all, our Queen, our Ladij, the 
 mother of God, Mary, o virgin foreoer, the sacred 
 ark of Christ's Incurnatiov, broader than the 
 heavens that didst bear thy creator, \wlij mother of 
 iins)je(diahle light, wemagnifi/ t/neirilh Angelical 
 hymns, all. things pass understanding, all things 
 are glorious in thie, O mother of God, by thee the 
 inqstery before unknaum to the Angels, is made ma- 
 nifest and revealed to them on the earth,thouarl more 
 lionouruble than the Cherubins, and more glorious 
 than the Seruphins, to thee O full of grace, all crea- 
 tures, both men and Angels dogralulate and rejoice, 
 glory be to thee, vhich art a sanctified temple, a spi- 
 ritual paradise, the glory of virgins, of whom God 
 took flesh and made thy womb to he his throne, <|c. 
 
 A-d Augusdne, Serm. 18. de Sanctis, to. 10 : 
 or, as some think, Fulgentius : O blessed Mary, 
 117(0 carl he able worthily to praise or thank thee, 
 receive our prayers, obtain us our requests, for thou 
 art the special liope of sinners, by thee we hope for 
 •jnirdon of our sins, and in thee, most blessed is 
 the expectation of our rewards. And then follow 
 these words now used in the Church's ser- 
 vice : Saricta Maria succurre miseris,juva pusil- 
 lanimes, refove jlebiles, ora pro populo, interveni 
 ]>ro clero, intercede pro deootofoemineo scxu. Sen- 
 tiant ornnes tuum juvamen, quicunque celebrant 
 tuam commemorationem. Pray thou rontinuully 
 for the people of God which didst deserve to hear 
 the Redeemer of the world, who liveth and reigneth 
 forever. Damascene also Ser. de dormitione 
 DeiparEC. Let us cry with Gabriel, Ave gratia 
 plena. Hail full of Grace, Hail sea of joy that can- 
 iiot be emptied, hail the only ease of griefs, hail holy 
 vir^ in by whom death vxis expelled and life brought I 
 in. See Irenreus lib. 3. c. 33. and lib. 5. circa I 
 medium, and Augustine de fide and Si/mbolo, dc I 
 a'^one Christiana, where they declare how both I 
 the Sexes concur to our salvation, the man and ; 
 M'oman, Christ and our Lady, as Adam and I 
 Eve both were the cause of our fall, though } 
 Adam far more than his wife, and so Christ far < 
 
 Chapter 1. 
 more excellently, and in another sort than our 
 Lady : who, though his mother, yet is but his 
 creature and handmaid, himself being truly 
 both God and man. In all wdiich places al- 
 leged and many other like to these, if it please 
 the reader to see and read, and make his own 
 eyes witnesses, he shall perceive that there is 
 nmch more said of her, and to her than we 
 have here recited, and that the very same or the 
 like speeches and terms were used then, that 
 the Church useth now, in the honour and invo- 
 cation of the B. Virgin : to the confusion of all 
 those that wilfully will not understand in what 
 sense all such speeches are applied unto her, 
 to wit, either because of her prayer and inter- 
 cession lor us whereby she is our hope, our 
 reiuge, our advocate, &c. or because she 
 brought forth the author of our redemption 
 and salvation, whereby she is the mother of 
 mercy and grace, and life, and whatsoever 
 goodness we receive by Christ. 
 
 ver. 15. Pet£r rising up. Peter in the mean- 
 time practised his Superiority in the company 
 or Church publishing an election to be made 
 of one to supply Judas' room. Which Peter 
 did not upon commandment of Christ written, 
 but by Suggestion of God's Spirit, and by un- 
 derstanding the Scriptures of the old testa- 
 ment to that purpose : the sense whereof 
 Christ had opened to the Apostles before his 
 departure, though in more full manner after- 
 ward at the sending of the Holy Ghost. And 
 this Act of Peter in prescribing to the Apostles 
 and the rest, this election, and the manner 
 thereof is so evident for his supremacy, that 
 the Adversaries confess here that he was, 
 Antlstes, the chief and Bishop of this whole 
 College and company, 
 
 ver. 26. Lots. When the event or fall of the 
 lot is not expected of Devils, nor of the Stars, 
 nor of any force of fortune, but looked and 
 prayed for to be directed by God and his holy 
 Saints : then may lots be used lawfully. And 
 sornetimes to discern betwixt two things mere 
 indifferent, they be necessary, as Augustine 
 teacheih, ep. 180. ad Honoratum. 
 
170 
 
 ACTS. 
 
 CHAPTER II. 
 The Hull/ Ghost cojiiin^ to the fail hftd upon W'hilxtimUii/. 5 Jev^s in Jerusalem of all Nations, do 
 wonder to hear them speak all long aas. 14 And Peter to the denders declareth, that it is i>ot drunken- 
 ness, but the Iloli/ Ghost which Joel did prophesi/ of, which Jesus, whom they crucified, being now 
 risen oanin and ascended, as heshouelh aho out of the Scriptures, hath poured out from heaven, con- 
 cluditit; till riforc that he is Christ, and they rnost horrible murderers. 37 Whereat they being com- 
 ■punct, and siilimilliiig Ihemselves, he telleth them that they must be baptized, and then they also shall 
 receive the same Hoi 1/ Ghost, as being promised to idl ihe I'aplized. 41 And no three th'jusand were 
 baptized thai very dai/. 42 Whose godly exenisrs are here reported, and also their living in 
 stale of perfection, 'the Apostles work many miracles, and God daily increaseih the number oj the 
 ('hurch. 
 
 1 And when the days of Pentecost were accomplished, they were all together in one place: 
 2 And suddenly there was made a sound from heaven, as of a vehement wind coming, and it 
 filled the whole house where they were sitting. 3 And there appeared to them parted tongues 
 as it were of tire, and it sat upon every one of tlieiri : 4 And they were all replenished with 
 the Holy Giiosr, and they hegan to speak wiih divers tongues, according as the Hoi.y Ghost 
 gave them to speak. 5 And there were dwelling at Jerusalem Jews, devout men of every na- 
 tion that is under lu-aven. 6 And when this voice was made, the nudtitude came together, and 
 was astonished in mind, because every man heard them speak in his own tongue. T And they 
 were all amazed, and marvelled, saying, Are not, lo, all these that speak, Galileans, 8 And 
 how have we luard each man our own tongue wherein we were boni? 9 Parthians, and Me- 
 dians, and ElainilcH, and that inhabit Mesopotamia, Jewry, and Cappadocia, Pontus, and Asia, 
 10 Phrygin, and PaniphiHa, Egypt and the parts of Lybia that is about Cyrene, and strangers of 
 Rome, 11 Jews also, and Proselytes, Cretensians, and Arabians: We have heard them speak 
 in our own tongues the great works of God. 12 And they were all astonished, and marvelled, 
 saying one to another, what meaneth this ? 13 But others deriding said. That these are full 
 of new wine. 14 But Peter standing with the Eleven, lifted up his voice, and spake to them, 
 Ye men, Jews, and all you that dwell in Jerusalem, be this known to you, and with your ears 
 receivemy words. 15 for these are not dnmk, asyou suppose, whereas it is the third hour of 
 the day ; 16 But this is that was said by the Proph jt Joel, 17 And it shall be, in the last days, 
 saith our Lord, of mi/ Spirit I vnll pour out upon all flesh: and your sons and your daughters shall 
 prophesy, and your youngmen shall see visions, and your ancients shall dream dreams. IH And upon 
 my servants truly, and upon my handmaids imll I pour out in those days of my Sjiirit, and they shall 
 prophesy: 19 And I will give'iuonders in the heaven above, and signs in the earth beneath, blood., and 
 fire, and vapour of smoke. 20 The Sun shall be turned into darkness, and the moon into blood, before 
 'the great aiid manifest day of our Lord doth come. 21 And it shall be, every one whosoever calleth 
 upon the Name of our L(/rd,'shall be saved. 22 Ye men of Israel hear these words, Jesus of Na- 
 zareth a man approved of God among you, by miracles and wonders and signs, which God did 
 by him in the midst of you, as you know : 23 This same, by the determinate counsel and pre- 
 science of God being delivered, you by the hands of wicked men have crucified and slain. 24 
 
 Annotations. 
 
 ver. I. The days of Pentecost. As Christ our 
 Pasch, for correspondence to the figure, was 
 offered at the Jew's great feast of Pasch, so 
 fifty days after, in Greek, Pentecost, foraccom- 
 plishinL' the like figure of the Lawgiving in 
 Mount Sinai, he sent down the Holy Ghost 
 just on the day of their Pentecost, which was 
 always on Sunday, as appeareth Levit. 23, 15. 
 Both wluch days, the Church keepeth yearly 
 for memory of Christ's death and resurrection, 
 and the sending down of the Holy Ghost : as 
 they did the like for record of their delivery 
 out of Fjgypt, and their Law^nying aforesaid, 
 the said feasts with us containing, beside the 
 remembrance of benefits past, great Sacra- 
 ments also of the life to come. August, ep. 
 119, c. 16. 
 
 ver. 4. All replenished. Though the Apos- 
 tles and the rest were baptized before 
 and had thereby received the grace of the 
 Holy Ghost to sanctification and remission 
 of sins, as for divers other purposes also: 
 Yet as Christ promised them, they should 
 be further indued with strength and virtue 
 from above, so here he fulfilleth his pro- 
 mise, visibly pouring down the Holy Ghost 
 upon all the company, and upon every one of 
 
 Chapter 2. 
 
 them, thereby replenishing the Apostles spe- 
 cially with all truth, wisdom, and knowledge, 
 necessary for the government of the Church, 
 and giving both to them, and to all other pre- 
 sent, the grace and effect of the Sacrament of 
 Confirmation, accomplishing, corroborating, 
 and strengthening them in their faith and the 
 confession of the same. And lastly, for a visi- 
 ble token of God's Spirit, he indued them all 
 with the gift of divers strange tongues: all 
 there present, as well our Lady, as other holy 
 women and brethren, besides the Apostles, 
 though the Heretics fondly argue, for the de- 
 sire they have to dishonour Christ's mother, 
 that neither she nor they were there present, 
 nor had the gift of tongues, contrary to the 
 plain Text that saith, T/ify were all together, to 
 wit, all the 120 mentioned before, cap. 1. 15. 
 
 ver. 14. Peter standlmx. Peter the head 
 of the rest, and now newly rejilcnished with al! 
 knowledge and fortitiule maketh the first 
 Sermon. 
 
 ver. 23. By the determinate Counsel of God de- 
 livered. God delivered him, and he delivered 
 himself, for love and intention of our salvation, 
 and so the act was holy, and God's own deter- 
 mination. But the Jews and others which be- 
 
ACTS. 
 
 ITT 
 
 Whom God hath raised up loosing the sorrows of hell, according as it was impossible that he 
 should be holden of it. 25 For David saith concerning him, I Joresaw the Lord in my sight al- 
 wai/s: because he is at my right hand that I be not moved. 26 For this, my heart hath been glad and 
 my tongue hath rejoiced: moreover myjlesh also shall rest in hope. 27 Because thouudll not leave my 
 soul in hell, nor give thy Holy One to see corruption. 28 Thou hast made known to me the ways of life : 
 thou shult make me full ofjuyfulness with thy face. Ye men, brethren, let me boldly speak to you 
 of the Patriarch David : that he died and was buried: and his sepulchre is with us until this 
 present day. 'SO Whereas therefore he was a Prophet, and knew that by an oath God had sworn 
 to him, that of the fruit of his loins there should sit upon his seat: 31 Forseeing he spake of the 
 resurrection of Christ, lor neither was he left in hell, neither did his flesh see corruption. 32 
 This Jesus hath God raised again, whereof all we are witnesses. 33 Being exalted therefore 
 by the right hand of God, and having received of his Father the promise of the Holy Ghost, he 
 hath poured out this whom you see aiid hear. 34 For David ascended not into heaven : but he 
 saith, Our Lord hath said to my Lord, sit on my right hand, 35 Until I make thine enemies the foot- 
 stool of thy feet, do Tlierefore let all the house of Israel know most certainly that God hath 
 made him both Lord, and Ciiiust, this Jesus, whom you have crucified. 37 And hearing 
 these ihinijs they were compunct in heart, and said to Peter and the rest of the Apostles, 
 What shall we do men brethren ? 33 But Peter said to them, Do penance, and be every one 
 of you baptized in the Name of Jesus Christ for remission of sins: and you shall receive the 
 gitt of the Holy Ghost. 39 For to you is the promise, and to your children, and to all that are 
 tar ofi', whomsoever the Lord our God shall call. 40 With very many other words also did he 
 testify, and e.\horted them, saying. Save yourselves i'rom this perverse generation. 41 They 
 therefore, that received his word were baptized : and there were added in that day, about 
 
 Annot.\tioi\s. 
 trayed and crucified hirn, did it of malice and 
 wicked purpose, and their fact was damnable, 
 and not of God's counsel or causinjr : though 
 he tolerated it, for that he could and did turn 
 their abominable fact to the good of our sal- 
 vation. Therefore abhor those new Mani- 
 chees of our time, both Lutherans and Calvm- 
 ists, that make God the author and cause of 
 Judas' betraying of Christ, no less than of 
 Paul's conversion, besides the false translation 
 of Beza, saying for God's prescience or fore- 
 knowledge, in the Greek rpoyi/wirif, God's pro- 
 vidence. 
 
 ver. 24. Loosing the sorrows. Christ was not 
 in pains himself, but loosed other men of those 
 dolours of hell, wherewith it was impossible 
 himself should be touched. Augustine. 
 
 ver. 27. Mi/ soul in hell. Where all the faith- 
 ful, according to the Creed, ever have believ- 
 ed, that Christ according to his soul, went 
 down to hell, to deliver the Patriarchs and all 
 just men there holden in bondage till his death : 
 and the Apostle here citing the Prophet's words, 
 most evidently e.xpressetli the same, distin- 
 guishing his soul in hell from his body in the 
 grave : Yet the Calvinists, to defend against 
 God's express words the blasphemy of their 
 iMaster, that Christ sufTered the pains of hell, 
 and that no where but upon the Cross, and that 
 otherwise he descended not into hell, most 
 falsely and flatly here corrupt the text, by turn- 
 ing and wresting both the Hebrew and Greek 
 words from their most proper and usual signi- 
 fications of, Soule, and Hell, into body and grave : 
 saying for, my soul in hell, thus, my bodi/, life, 
 person, yea, as Beza in his New Testament, my 
 carcass in the grave, and this latter they corrupt 
 almost throushout the Bible for that purpose. 
 But for repelling of both corruptions, it shall 
 be sufficient in this place : first, that all He- 
 brews and Greeks and all that understand the 
 tongues, know that the foresaid Hebrew and 
 Greek words are as proper, peculiar and usual 
 to signify, soule and hell, as anima and infemus in 
 
 Ch.^pter 2. 
 Latin, yea as soul and hell in English do pro- 
 perly signify the soul of man, and hell that is 
 opposite to heaven : and that they are as un- 
 properly used to signify body and grave, as to 
 say in English, soul for body, or hell for grave. 
 Secondly, it doth so mislike the Heretics them- 
 selves, that Castaleo one of their fine trans- 
 lators repelleth it, and to make it the more 
 sure, he for in inferno, translateth, in Oreo, that 
 is, in hell. Thirdly, Beza himself partly re- 
 canteth in his later edition, and confesscth that 
 Carcass was no fit word for the body of Christ, 
 and therefore, I have, saith he. changed it, but I 
 retain and keep the same sense still, meaning, that 
 he hath now translated it soul, but that he 
 meaneth thereby as before, Christ's dead body : 
 fourthly, he saith plainly, that translating thus. 
 Thou shah not leave my carcass in the grave, he 
 did it of purpose against Limbus Patrum, Pur- 
 gatory, and Christ's descending into hell, which 
 he calleth foul errors, and marvelleth, tliat 
 most of the ancient fathers V)ere in that error : 
 namely of Christ's descending into hell, and 
 delivering the old fathers, what need we more ? 
 He opposeth himself both against plain Scrip- 
 tures and all ancient fathers, perverting the one 
 and contemning the other, to overthrow that 
 truth which is an Article of our Creed, whereby 
 it is evidently false which some of them say for 
 their defence, that none of them did ever ot 
 purpose translate falsely. Annotation upon 1 
 Pet. 3. V. 19. 
 
 ver. 27. In hell, nor give. Who but an infidel, 
 saith Augustine, will deny Christ to have de- 
 scended into hell? Ep. 99. 
 
 ver. 27. Corruption. As his soul suffered no 
 pains in hell, so neither did his body take any 
 corruption in the grave. 
 
 ver. 33. Do penance. Not only amendment 
 of hfe, but penance also required before 
 baptism, in such as be of age, though not 
 in that sort as afterward in the Sacrament 
 of penance. Aug, de fid. and oper. C 11. and 
 ep. 108. 
 
178 
 
 ACTS. 
 
 three thousand souls. 42 And they were persevering in the doctrine of the Apostles, and in 
 the communication ot the breaking of bread and prayers. 43 And fear came upon every soul: 
 many wonders also and signs were done by the Apostles in Jerusalem, and there was great 
 fear ia all. 44 All they also that believed, were together, and had all things common. 45 
 Their possessions and substance they sold, and divided them to all, according as every one 
 had need. 46 iJaily also continuing with one accord in the temple, and breaking bread from 
 house to house, they took their meat witii jov and simplicity of heart: 47 Praising God, 
 and having grace with all the people. And our Lord increased them that should be saved, daily 
 together. 
 
 CHAPTERIII. 
 A miracle, and a Sermon of Peter s to the people, showing that Jesus is Christ, and exhorting them to 
 
 faith in him and penance for their sins, and so they shall have hy hhn in Baptism the benediction 
 
 which was promised to Ahraliam. 
 
 1 And Peter and .lohn went up into the temple, at the riinth hour of prayer. 2 And a certain 
 man that was lame from his mother's womb, was carried : whom they laid every day at the 
 gate of the temple, that is called Specious, that he might ask alm§ of them that went mto the 
 temple. 3 He, when he had seen Peter and .lohn about to enter into the temple, asked to re- 
 ceive an alms. 4 But Peter with John looking upon him, said, Look upon us. 5 Put he look- 
 ed earnestly upon them, hoping that he should receive something ot them. 6 But Peter said, 
 Silver and gold I have not, but that which I have, the same I give to thee : In the name of 
 Jesus Christ of Nazareth arise, and walk. 7 And taking his right hand, he lifted him up, 
 and forthwith. his leet and soles were made strong. 8 And springing he .stood, and walkecl : 
 and went in with them into the temple walking, and leaping, and praising God. 9 And all the 
 people saw him walking and praising God. 10 Andthey knew him, that, it was he which sat for 
 alms at the Specious »ate of the Temple : and they were exceedingly astonished and aghast at 
 that that had chnnced to him. 11 And as he held Peter and John, all the people ran to them 
 unto the porch which is called Solomon's, wondering. 12 But Peter seeing them, made answer 
 to the people. Ye men of Israel, why marvel you at this, or why look you upon us, as though by 
 our power or holiness we have made this man to walk? 13 The God of Abraham, and the God 
 of Isaac, and the God of Jacob, the God of our fathers hath glorified his son Jesus, whom you 
 indeed delivered and denied before the face of Pilate, he judging him to be released. 14 But you 
 denied the holy and the just one, and asked a mankiller to be given unto you. 15 But the author 
 of life you killed, whom God hath raised from the dead, of which we are witnesses. 16 And 
 in the faith of his name, this man whom you sec and know, his name hath strengthened : and 
 the faith which is by him, hath given this perfect health in the sight of all you. 17 vVnd now 
 brethren, 1 know that you did it throusrh ignorance, as also your Princes. 18 But God who 
 foreshowed by the mouth of all the Prophets, that his Christ should suffer, hath so fulfilled 
 it. 19 Be penitent therefore, and convert, that your sins may be put out. 20 That, when the 
 times shall come of refreshing by the sight of our Lord, and he shall send him that hath been 
 preached unto you Jesus Christ. 21 Whom heaven truly must receive until the times of the 
 
 Annotations. 
 
 ver. 42. The breaking. This was the B. 
 Sacrament, which the Apostles daily minister- 
 ed to the Christians at least in one kind. Chap. 
 20.7. 
 
 ver. 44. All things common. This living in 
 connnon is not a rule or a precept to all Chris- 
 tian men, as the Anabaptists falsely pretend: but 
 a life of perfection and counsel, followed of 
 our religious in the Catholic Church. Aug. in 
 Fs. 132. in principio, and ep. 109. 
 
 Annotations. 
 
 ver. 1. Ninth hour of prayer. This maketh 
 for distinction of Canonical hours and di- 
 versity of appointed times to pray in. Annot. 
 c. 10, 9. 
 
 ver. 6. That which I have. This power of 
 working miracles was in Peter, and Peter pro- 
 perly did give this man his health, though he 
 received that force and virtue of God, and in 
 and by him executed the same. Therefore 
 he saith. That vjhich I have, I give to thee, and 
 the Heretics are ridiculous that note here, a 
 miracle done hy Christ hy the hands of the Apostles, 
 to make the" simple believe that they had no 
 more to do than a dead instrument in the work- 
 man's hand 
 
 Chapter 2. 
 
 ver. 47. Increased. More and more were add- 
 ed to the Church, as the Greek more plainly 
 expresseth, that we may see the visible propa- 
 gation and increase of the same, from which 
 time a diligent man may deduce the very 
 same visible society of men joined in Christ, 
 through the whole book, and afterward by 
 the Ecclesiastical story, down till our days, 
 against the pretended invisible Church of the 
 Heretics. 
 
 Chapter 3. 
 
 ver. 12. By our poujer. When the Apostles 
 remit sins, or do any other miracles, they do it 
 not by any human, proper, or natural power in 
 themselves : but of supernatural force given 
 tlieni from above, to prove that the faith of 
 Christ is true, and that he is God whom the 
 Jews crucified, in whose name and faith they 
 work, and not in their own. 
 
 ver. 16. Faith of his name. This faith was 
 not the faith of the lame man, for he looked 
 only for alms, nor a special faith of the Apos- 
 tles' own salvation: but belief of Christian 
 Relicrion. 
 
 ver. 21. Heaven tnily. Some Heretics foully 
 corrupt tliis place, thus, Who 7nusi be contained 
 
ACTS. 179 
 
 restitution of all things, which God spake by the mouth of his holy Prophets from the begin- 
 ning of the world. 2'i Moses indeed so.id, That a Frophet shall the Lord your God raise up to 
 you of your brethren, as mi/self: him you shall hear according to all things whatsoever he shall speak to 
 you. 23 And it shall lie, even/ soul that shall not hear that Prophet shall be destroyed out oj the people. 
 
 24 And all the Prophets troni Samuel and afterward that have spoken, tuld of these days. 
 
 25 You are the children of the Propliets and of the testament which God made to our fathers, 
 saying to Abraham, And in thy seed shall all the families of the earth be blessed. 26 To you tirst 
 God raising up his son, hath sent him blessing you ; that every one should convert himself from 
 his naughtiness. 
 
 CHAPTER IV. 
 The rulers of the Jeios oppose themselves and imprison Peter and Jo\n. 4 But yet thousands of the 
 people are converted: 5 and to the Rulers also, Peter boldli/ avoucheth by the Joresaid miracle, that 
 Jesus is Christ, telling them of their heinous fault out of the Psalms, and that ivithout him they can- 
 not be saved. 13 They though confounded with the miracle, yet they proceed in their obstinacy, for- 
 bidding them to speak any more q/" Jesus, adding also threats;. 23 Whereupon the Church Jleeth to 
 prayer, wherein they comfort themselves ruiih the omnipotency of God, and prediction of David, and 
 ask for the gift of boldness and miracles against those threats. 31 And God showeth miraculously 
 thai he hath heard their prayer. 32 The wliole Church's unity and community of life. 36 Of Bar- 
 nabas by name. 
 
 1 And when they were speaking to tlie people, the Priests and magistrates of the temples 
 and the Sadducees came upon them, 2 Being grieved that they taught the people, and showed 
 .'Esus the resurrection from the dead: 3 And they laid hands upon them, and put them into 
 ward, until the morrow, for it was now evemng. 4 And many of them that had heard the 
 word, believed : and the number of the men was made five thousand. 5 And it came to pass 
 on the morrow, that their princes, and Ancients, and Scribes were gathered into Jerusalem. 
 6 And Annas the High Priest, and Caiphas and John, and Alexander, and as many as were of 
 the priests' stock. 7 And setting them in the midst, they asked : in what power or in what 
 name have you done this ? 8 Then Peter replenished with the Holy Ghost, said to them. Ye 
 princes of the people and Ancients : 9 If we this day be examined for a good deed upon an 
 impoteiit man, in what he hath been made wliole, 10 Be it known to all you and to all the 
 people of Israel, that in the name of Jesus Christ of Nazareth, whom you did crucify, whom- 
 God hath raised fro;n the dead. Ln this same this man standeth before you whole. 11 This is 
 the sto7ie that was rejecied of you the builders which is made info the head of the comer. 12 And 
 there is not salvation in any other, for nei'her is there any other name under heaven given to 
 men, wherein we must be saved. 13 And seeing Peter's constancy and John's, understanding 
 that they were men unlettered, and of the vulgar sort, they marvelled, and they knew them that 
 they had been with Jesus : 14 Seeing the man also that had been cured, standing with them, 
 they could say nothing to the contrary 15 But they commanded them to go aside forth out of 
 the council: and they conferred together. 16 Saying, What shall we do to these men? for a 
 notorious sign indeed hath been done by them, to all the inhabitants of Jerusalem : it is mani- 
 fest, and we camiot deny it. 17 But that it be no further spreal abroad among the people, let 
 us threaten them, that tHey speak no more in this name to any man. 18 And callinij them, they 
 charged them that they should not speak at all, nor teach in the name of Jesits. I'.t But Peter 
 and John answering, said to them, If it be just in the sight of God, to hear you rat'.ier than God, 
 judge ye. 20 For we cannot but speak the things which we have seen and heard. 21 But 
 they threatening, dismissed them : not finding how they might punish them, for the people, be- 
 cause all glorified that which had been done, in that which was chanced. 22 For the man was 
 more than forty years old in whom that sim of health had been wrought. 23 And being dis- 
 missed they came to theirs, and showed all that the chief Priests and Ancients had said to them. 
 24 Who having heard it, with one accord lifted up their voice to God, and said. Lord, thou that. 
 didst make heaven and earth, the sea, and all things that are in them, 25 Who in the H'lty 
 Ghost by the mouth of our Father David thy servant hast said. Why did the Gentiles rage, and 
 the people meditate vain thijigs: 26 The kings of the earth stand up, and the princes assemble together 
 against our Lord, and against his CHRIST 7 27 For there assembled indeed m this citv against thy 
 holy child Jesus whom thou hast anointed, Herod, and Pontius Pilate, with the Gentiles and 
 the people of Israel, 23 To do what thy hand and thy counsel decreed to be done. 29 And 
 now Lord look upon their threatenings, and give unto thy servants with all confidence to speak 
 
 Annotations Chapter 3. 
 in heaven, of purpose, as they protest, to hold | him out of heaven. Neither can they pre'end 
 Christ in heaven, from the B. Sacrament, the Greek, which is word for word as in the 
 Beza. As though his presence there, drew i vulgar Latin, and as we translate. 
 
 Annotations. Chapter 4. 
 
 ver. 19. If it be just. Their constancy and 
 Courage after their confirmation, being so 
 weak before. And if any Magistrate command 
 against God, that is to say, forbid Catholic 
 Christian men to preach or serve God, this 
 
 same must be their answer, though they be 
 whipped and killed for their labour. Cap. 5. 
 verie ver. 29. 
 
 ver. 2S. Thy hand and thy counsel. Christ's 
 death, as needful for man's redemption, was 
 
180 
 
 ACTS. 
 
 thy word. 30 In that, that thou extend thy hand to cures and signs and wonders to be done by 
 the name ot iliy holy son Jksus. 31 And when they had prayed, the place was moved wherein 
 they were gathered: and thuy were all replenished with the Holy Ghosi, aud they spake the 
 word of God with uonhdence. 3"^ And the multitude ot believers had one lu.ari and one soul : 
 neither did any one say lliat aught was his own ot those things which he possessed, but all 
 tbnigs were common unlo them. 33 And with great power did the Apostles give testimony 
 ot ilie resurrection ot Jksus Chiust our Lord: and great grace was in all them. 34 i:''or nn- 
 tiier wus there any one needy among them. l"'or as many as were owners ot lands or Iioum - 
 sold and brought ilie prices ot those things whieh they sold, 35 And laid it before the teei >m 
 the Apostles. And to every one was divided according as every one iiad need. 36 Aiiti 
 Joseph who was surnamed ot the Apostles Barnabas, which is by interpretation, the son of con- 
 solation, a Levite, a Cypriai'i born, 37 Whereas he had a piece ot land, sold it, and brought 
 the price, and laid it belore the teet of the Apostles. 
 
 CHAPTER V. 
 Ananias and his wife Saphira, for their sacrik<re, at Peter's ward fall dmon dead, to the great terror 
 oj the rest. 12 By the Apostles' miracles, not onli/ the numlir, but also their faith so increaselh, that 
 they seek in the streeis to the very shadow oJ Piter, the towns also about bringing their diseased to 
 Jerusalt/n. 17 The Rulers again oppose themselves, but in vain. 19 For out of prison an Angel 
 deUvtrelh them, bidding them preach openly to all : 27 and in their Council, Peter i^ iiothintx afraid 
 of their big words : 34 Yea, (romaliel being one of themselves casteth a dcuht among them, lest tlie 
 matter be of God, and therefore impossible to be dissolved. 40 Finally, the Apostles being scourged 
 by them count it an honour, and cease no day from jireaching. 
 
 1 But a certain man named Ananias, wiili Saphira his wife sold a piece of land, 2 And de- 
 frauded of the price of the land, his wife being privy thereto: and bringing a certain portion, 
 laid it at the feet of the Apostles. 3 And Peter said, Ananias, why hath Satan tempted thy 
 heart, that thou shouldst lie to the Holy Ghost, and defraud of the price of the land? 4 Re- 
 maining, did it not remain to thee : and being sold, was it not in thy power? Why hast thou 
 
 Annotations. 
 of God's determination : but as ot the malice 
 of the Jews, it was not his act otherwise than 
 by permission. 
 
 ver. 37. Before the feet. He, as the rest, did 
 not only give his goods as in vulgar alms, but 
 in all humble reverent manner as things dedi- 
 cated to God, he laid them down at the Apos- 
 tles' holy feet, as Luke always expresseth, and 
 gave them not into their hands. The Sunamite 
 tell down and embraced Eliseus' feet. Many 
 that asked benefits of Christ, as the woman sick 
 
 Annotations. 
 
 ver. 2. Defrauded. In this, saith Augustine, 
 he withdrew any part of that which he pro- 
 mised, he was guilty at once, both of sacri- 
 lege, and of fraud : of sacrilege, because he 
 robbed God of that which was his promise ; of 
 fraud, in that he withheld of the whole gift, a 
 piece. Let now the heretics come, and say, it 
 was for lying or hypocrisy only that this fact 
 was condemned: because they be loth to have 
 sacrilege counted any such sin, who have 
 taught men not only to take away from God 
 some piece of that or all that themselves gave, 
 but plainly to spoil and apply to themselves all 
 that other men gave. 
 
 ver.3. Petersaid. Peter, as you see here, with- 
 out man's relation knew this fraud and the cogi- 
 tations of Ananias, and as luNid of the College 
 and of the whole Church against which this 
 robbery was committed, exccuied this heavy 
 S(Mitence of E.xcommunication both against 
 him, and his wife consenting to the Sacrilege, 
 for it was l-Ixcommunicating by Augustine's 
 judgment, lib. 5. cont. ep. Farm. c. 1. torn. 7. 
 and had this corporal miraculotis death joined 
 withal, as the Excommunic;ition that Paul 
 gave out against the incestuous and others, had 
 (he corjioral vexation of Satan incident unto it. 
 
 Chaj'tkk 4. 
 of the bloody flux, fell down at his feet, and 
 Mary kissed his feet. Such are signs of due 
 reverence done both to Christ, and to other sa- 
 cred persons, either Prophets, Apostles, Popes, 
 or otliers, representing his person in earth. 
 Hierome,of Epiphanius Bishop in Cyprus, how 
 the people of Jerusalem of all sorts jloched lo- 
 gethtr unlohim, offering their children, \o InWc his 
 blessing, hissing his fed, plucking the hems of hi» 
 garment, so that lie could not move for the throng 
 Ep. 61. c. 4. cont. erro. Jo. Hierosol. 
 
 Chapter b. 
 
 ver. 4. In thy power. If it displeased God, sail] 
 Augustine, to vilhdraw of the money whi< h Ihej 
 had vowed to God, how is he angry when chastity 
 is vowed and is not performed ? for to such riuiy 
 be said that which Peter said of the money: Thy 
 virginity remaining did it not remain to thee, and 
 before thou didst Doie, was it not in thine ou<n power ? 
 for, whosoever have vowed such things and have 
 not paid them, let them nut think to he condtmned 
 to corpvrid death, but to everlasting f re. Augus. 
 Ser. 10. de diversis. And Gregory to the same 
 purpose writeth thus : Ananins hud vowed money 
 to God, which afterward overcome rcith devilish per- 
 suasion he%vithdrew: but with what death he was 
 punished, thou knoivest. If then he were worthy 
 of that death, who took away the money that he had 
 iricen to God, consider nhitt great jn ril in God's 
 jUiLnncnt thou shall be worthy if, which ha.'^l rrilh- 
 drawn, not money, hut thyself from Almighty God, 
 to whom thou hadst vowed thyself under the habit 
 or weed of a Monk. 
 
 ver. 4. Not to men, but. To take from the 
 Church or from the Governors thereof, things 
 dedicated to their use and the servic;e of 
 God, 01- to lie unto God's Ministers, is so 
 judcred before God, as if the lie were made, 
 I and the fraud done to the Holy Ghost him- 
 
ACTS. 181 
 
 put this thing in thy heart ? Thou hast not lied to men, but to God, 5 And Ananias hearing 
 these words, fell down, and gave up the ghost. And there came great fear upon all that hearo 
 it. 6 And young men risin;^ up, removed him, and bearing him forth buried him. 7 And it 
 was the space as it were of three hours, and his wife, not knowing what was chanced, came in. 
 8 And Peter answered her, Tell me woman whether did you sell the land for so much? But 
 she said. Yea, for so much. 9 And Peter imto her, Why have you agreed together to tempi 
 the Spirit of our Lord ? Behold, their feet that have buried thy husband, at the door, and they 
 shall bear thee forth. 10 Forthwith she fell before his feet, and gave up the ghost. And the 
 young men going in, found her dead : and carried her forth, and buried her by her husband. 11 
 And there fell great fear in the whole Church, and upon all that heard these things. l*i And 
 by the hands ot the Apostles were many signs and wonders done among the people. And they 
 were all with one accord in Solomon's porch. 13 But of the rest none durst join themselves 
 unto them : but the people magnified them. 14 And the multitude of men and women that be- 
 lieved in our Lord, was more increased ; 15 So that they did bring forth the sick into the street.-', 
 and laid them in beds and couches, that when Peter came, his shadow at the least might over- 
 shadow any of them, and they all mio:ht be delivered iVom their infirmities. 16 And there rarj 
 together unto .lerusalem the multitude also of the cities adjoining, bringing sick persons and 
 nuch as were vexed of unclean spirits: who were all cured. 17 And the high priest rising 
 Tip, and all that were with him, which is the heresy of the Sadducees, were replenished with 
 zeal: 13 Laid hands upon the Apostles, and put them in the common prison. I'J But an Angel 
 of our Lord by night opening the gates of the prison, and leading them forth, said, 20 Go : and 
 .standing, speak in the temple to the people all the \vords of this life. 21 Who having heard 
 this, early jn the morning entered into the temple, and taught. And the high priest coming, and 
 they that were with him, called together the council and all the ancients of the children of 
 Israel: and thev sent to the prison that they might be brought. 22 But when the ministera 
 were come, and opening the prison, found them not: returning they told, 23 Saying, The pri- 
 son truly we found shut with all dihgence, and the keepers standing before the gates : but open- 
 ing it, we found no man within. 24 And as soon as the magistrate of the temple and the chief 
 priests heard these words, thev were in doubt of them, what would befall. 25 And there came 
 a certain man and told them. That the men, lo, which you did put in prison, are in the temple 
 standing, and teaching the people. 26 Then went the magistrate with the ministers, and brought 
 them without force, for they feared the people lest they should be stoned. 27 And when they 
 had brought them, they set them in the council. And the hi^h priest asked them, 28 Saying 
 Commanding we commanded you that you should not teach in this name : and behold you have 
 tilled Jerusalem with your doctrine, and you will bring upon us the blood of this man. 29 But 
 Peter answering and the Apostles said, God must be obeyed rather than men. 30 The God 
 of our Fathers hath raised up Jesus, whom you did kill, hanging him upon a tree. 31 This 
 Prince and Saviour God hath exalted with his right hand, to give repentance to Israel, and re- 
 mission of sins. 32 And we are witnesses of these words, and the Holy Ghost, whom God 
 hath given to all that obey him. 33 When they had heard these things, it cut them to the heart, 
 and they consulted to kill them. 34 But one in the council rising up, a Pharisee named Gama- 
 liel, a doctor of law honourable to all the people, commanded the men to be put forth awhile. 
 35 And he said to them. Ye men of Israel, take heed to yourselves touching these men what 
 you mean to do. 36 For before these days there rose Theodas, saying he was somebody, to 
 whom consented a number of men about tour hundred, who was slain: and all that believed 
 him, were dispersed and brought to nothing. 37 After this fellow there rose Judas of Galilee 
 m the days of the Enrolling, and drew away the people after him, and he perished : and as 
 many as consented unto him, were dispersed. 33 And now therefore I say to you, depart from 
 these men and let them alone: for if this council or work be of men, it will be dissolved: 39 
 But if it be of God, you are not able to dissolve them, lest perhaps you be found to resist God 
 
 Annot.\tio.\s. Chaptfr 5. 
 pelf, who is the Church' .s president and pro- I of the miracles done by the Saints now reign- 
 tector. ing in heaven. 
 
 ver. 11. Fear ill the. whole Church. Hereupon ver. ^'i). Of God, you. Time and the evident 
 rose great reverence, awe, and fear of the vul- | success of Christ's Church and religion, prove 
 gar Christians toward the holy Apostles, for an I it to be of God : no violence of the Jews, no 
 example to all Christian people how to behave | persecution of the Heathen Princes, no eridea- 
 theniselves toward their Bishops and Priests. ; vour of domestical Adversaries, Heretic 
 
 ver. 15. Hi^shitdom. Specially they sought 
 to Peter the chief of all, who not only by touch- 
 ing, as the other, but by his very sharlow cured 
 
 Schismatics, or ill livers, ])revnilini)r against 
 it, as on the other side, many attempts have 
 been made by Arius, Macedonius, . Nesto- 
 
 all diseases, whereupon Augustine saith, If i rius, Luther, and the like, who thought 
 
 then the shadow of his body could help, how 
 much more now the fulness of power? And 
 if then a certain little wind of him passing by 
 did profit them thnf humbly asked, how much 
 more the grace of him now being permanent 
 
 and remainintr? .9pr.29.de Sanctis, speaking ' ized that this heresy holdeth up for a time, 
 16 
 
 themselves somebody : but after they had 
 played their part awhile, thoir memory is 
 buried, or live'h only in malediction and 
 infamy, and their scholars come to naught 
 Therefore let no Catholic man be scandal- 
 
182 ACTS. 
 
 also. And they consented to him. 40 And calling in the Apostles, after they had scourged 
 tlieni, they charged them that they should not speak in tlie name of Jesus, and dismissed. 41 
 And they went Irom the .«ii^ht of the council rejoicing, because they were accounted worthy 
 to suffer reproach for the name of Jescs. 42 And every day tliey ceased not in the temple and 
 from house to house to teach and evaiiL'elize Christ Jksus. 
 
 Cll AFTER VI. 
 Bi/ occasion of a murmur in the Church, vihone numbers now is so prown tlint it cnnnvt he numbered. 
 
 Seven of them being ordered by the Apostles in the holy order of Deacons ■■ 8 one ot f/icm, Stephen, 
 
 vmrketh great miracles : and is try sudi as he confounded in disputation, falsely accused in the Coun^ 
 
 cil, nf btd.tpjicmy against the Temple and rites thereof . 
 
 1 And in those days the number of disciples increasing, there arose a murmuring of the 
 Greeks against the Hebrews, tor tliat their widows were despised ui the dady nunistry- 
 2 And the Twelve calling together tiie nudiitude of the disciples, said, It is not reason, that 
 \^e leave tiie word of God, and serve tables. 3 Consider therefore firethren, seven men of 
 vou of good testimony, full of the Holy Ghost and wisdom, whom we mav appoint over this 
 business. 4 But we will be instant in prayer and the ministry of the word. 5 And the say- 
 ing was liked before all the niultiiude. And they chose Stephen a man full of faith and of the 
 Holy Gho.st, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas 
 a stranger of Antioch. G 'I'hese tliey did set in the presence of ihe Apostles : and praying they 
 imposed hands upon them. 7 And the word of God increased, and ilie number of the disciples 
 was multiplied in Jerusalem exceedingly: a great multiuide also of the Priests obeyed tiie 
 faith. 8 And Stephen full of grace and fortitude did great wonders and si^ns among the people. 
 9 And there arose certain of that which is called the Synagogue of the Libertines, and of the 
 Cyrenians, and of the Alexandrians, and of them that were ot Cilicia and Asia, disputing with 
 Stephen: 10 And they could not resist the wisdom and the Spirit that spake. 11 Then tliey 
 suborned men, to say they had heard him speak words of hlaspherav against Moses and God. 
 12 They therefore stirred up the the people, and the Ancients, ana the Scribes: and runnins; 
 
 Annotations. Chapter 5. 
 For the Arians and some others flourished | ported by princes and learning, and yet iiad 
 much longer than these, and were better sup- 1 an end. 
 
 Annotations. 
 _ ver. 1. Murmuring. It cometh of human in- 
 firmity, that in every Society of men, be it 
 never so holy, there is some cause given or 
 taken by the weak, of nun-mur and diHerence, 
 which must ever be provided for and stayed in 
 the beginning, lest it grow to further schism 
 or sedition, and to all such defects, the more 
 the Cluirch increaseth in number and diversity 
 of men and provinces, the more it is subject. 
 In all which things the spiritual Magistrates, 
 by the Apostle's example and authority, must 
 take order, as time and occasion shall require, 
 ver. 3. Seven men. We may not think that 
 these Seven, here made Deacons, were only 
 chosen to serve profane tables, or dispose of 
 the Church's mere temporals, though by that 
 occasion only they may seem to some now 
 elected, no express mention being made of 
 any other function : for, divers circumstances 
 of this same place give evidence, and so doth 
 all antiqtiity, that their ofiicc stood not princi- 
 pally about profane things, biU about the holy 
 vVltar. The t)ersons to be elected, must be 
 full of the Holy Ghost and wisdom, they must 
 after public prayer be ordered and consecrated 
 by the Apostle's imposition of hands, as Bishops 
 find Priests were afterward ordered, cp. ad. 
 Tim. Where Saint Paid also requireth in a 
 manner the same conditions in them as in 
 Bishops. All which would not have been pre- 
 scribed for any secular stewardship. Yea 
 straight upon their Ordering here, no doubt by 
 commission of the Apostles, which they had 
 not before their election, they preached, bap- 
 tized, disputed, and as it may aiipcar by the 
 words spoken of Stephen, tliat he was lull of 
 
 Chapter 6. 
 
 grace and fortitude, they received great in 
 crease of grace by their Deaconship. 
 
 But Ignatius, ep. 2. ad Tral. can best witness 
 of their OfTice and the Apostle's manner and 
 meaning in such things, who writeth thus : Ft 
 hehooveth aho la please by all means the Deacons, 
 which arefor the ministry of .]ksvs Christ. For 
 thei/ are not fervilors of meat and drink, hut 
 77tinislers of the Church of God. For what are 
 Deacons hut imilaiors or foJlotcers of Christ, 
 ministering to the Bishop, as Christ to his Father, 
 and uorkrng unto him a clean and immaculate 
 vork, even as Stephen to James, i^c. Polycarp 
 hath the like in his epistle ad Philippenses. 
 And Denis writeth that their office was about 
 the Aliar, and putting the holy bread and cha- 
 lice upon the same. Clement also, Apost. 
 Cnn.tt. lib. 2. c. 61. that their office, among other 
 things, is to assist the Bishops, and read the 
 Gospel in the Service, &c. Cyprian in divers 
 places, ep. Cb. and ep. 49. ad Cornel, callelh 
 Deacons, the Churches and the Apostles' Mi- 
 nisters, and their Office, adminislrntionnn sa- 
 cram, an holy administration. Hierome affirm- 
 eth, in cap. fi. Michecr, and in episl. 85. ad Eva- 
 grium torn. 2. where he checketh some of them 
 for preferring themselves before Priests, and 
 IHilteth them in remembrance of their fir.st cal- 
 ling, that they be as the Levites were in re- 
 spect of tilt" Priests of the old Lnw, finally, by 
 Ambrose, lib. Ojfic. r. II. and PrudcnHus in 
 Hymno de S. iMureut, speak intr of Laurence the 
 Deacon, we may see their office was most 
 holy. Aiisrustine also of the disrnity of Dea- 
 cons, ep. 1 48. ad Valerium Cone. Carlhag. 4. can 
 37. 38. 39. 41. 
 
ACTS. 
 
 183 
 
 together ihey took him, and brought him into the Council. 13 And they set false witnesses 
 that said This man, ceasetli not lo speak words against the holy place and the Law. 14 For 
 we have heard him say, that this same Jesus ot iNazareih shall destroy this place, and shall 
 change the traditions which Moses delivered unto us. 15 And all that sat in the Council be- 
 holding him, saw his iace as it were the i'ace ot an Angel. 
 
 CHAPTER VII. 
 Stephen being perm'utfd to ansiuer, beginning ul Abraham, slwwcth that God wag with their fathers 
 butli in other phices and also lung before the Ttmple, 48 and that ajter it was built, it could not 
 be, as they gros.df/ inuigined, a house for God to dwell in, 51 titen he invfigheth against their 
 slif-necke.httss, and ttlltlh them Loldly of their Iruilorous murdvring of Christ, us their fathers hud 
 done his prophets u tore him. 54 Whereat thty biiiig woi d, he setth heaven open, and iEsvs therg 
 in his divine Majfety. 57 Whereat thty ietoine more mad, so <hat they stone him to deatfi, Hutd 
 consentiiw; he commending his soul to Jksts, and humlly praying Jot ihtm. 
 
 1 And tiie chief Priest said, are these things so '? "^ Who saith. Ye men, brethren and fa- 
 thers, hear. The God ot Glory appeared to our lather Abraham when he was in Mesopotaniifi, 
 before that he abode in Charan. 3 And he said to him, (Jo forth out of thy country, and out of thy 
 kindred, and come into a land that I shall show thee. 4 Then went he forih out of the land of the 
 Chaldees, and dwelt in Charan. And Irom thence, alter liis lather was dead, he translated 
 him into this land, wherein you do now dwell. 5 And he gave him no inheritance in it, no 
 not the pace ol a lool : and he promised to give it him in possession, and to his seed after hitn, 
 when as he had no child. 6 And God spake to him, Tliat his seed shall he a sojcurne in a 
 strange ccuiilrtj, and thty shall subdue than to seivilude, and shall evil intrcat them Jour hundred 
 years: 7 And the nation which they shall seive will J Judge, said God, and after these things they 
 shall go forth, and shall serve me in this place. 8 And he gave him the testament of circum- 
 cision, and so he begat Isaiic, and circumcised him the eighth day : and Isaac, Jacob : and 
 Jacob, the twelve Patriarchs 9 And the Patria chs through emulation, sold Joseph into 
 Egypt, and God was with him : 10 And delivered him out ofall his tribulations, and he gave 
 hin'i grace and wisdom in the sight of Pharuo the King of Egypt, and he appointed him Go- 
 vernor over Egypt and over all Ids house. 11 And there came lamine upon all I'gypt and 
 Chanaan, and great tribulation : and our lalheis lound no victual'^. 12 But when Jacob had 
 heard that tJiere was corn in Egypt : he sent our fathers hrst : 13 And at the second tinie 
 Joseph was known ot his brethren, and his kindred was made known unto Pharao. 14 And 
 Joseph sending, called thither Jacob his father and all his kindred in seventy-Hve souls. 15 
 And Jacob descended into Egypt; and he died, and our lathers. 16 And ihey were trans 
 lated into Sichem, and were L.hi in the Seinilclire that Abraham bought ior a price of silver 
 of the son of Hemor tlie son of Sicheni. 17 And when the time drew near of the promise 
 which God had promised to Abraham, the people increased and was multiplied in Egypt, 18 
 Until another king arose in Egypt, that knew not Joseph. 19 This same circumventing our 
 stOL-k, afflicted our fathers : that they should expose their children, to ihe end they might not 
 be kept alive. '20 The same time was Moses born, and he was acceptable to God, who was 
 nourished three months in his lather's house. 21 And when he was exjjosed, Pharoa's daugh- 
 ter took him up, and nourished him for her own son. 22 And Moses was instructed in all the 
 wisdom of the Egyptians: and he was mij^hty in his words and works. 23 And when he was 
 fully ot the age of lorty years, it came to his mind to visit his brethren the children of IsraeL 
 24 Ami when he had seen o.ie sillier wrong, he defended him : and striking the Egyptian, he 
 revenged his quarrel that sustained ihe wrong. 25 And he thought that his brethren did 
 understand that God by his hand would save them : but they understood it not. 2G And the 
 day following he appeared to them being at striie : and he reconciled them unto peace, saying, 
 Men, ye are brethren, wherefore hurt you one another? 27 But he that did the injury to his 
 neighbour, repelled him, saying, Who hath appointed thee prince and judge over us? 28 What, 
 wilt thou kill me, as thou, didst yesterday kill the F,"yptian ? 29 And Moses fled upon this word: 
 and he became a sojourner in the land of Mudian, where he begat two sons. 30 And after 
 forty years were expired, there appeared to him in the desert of mount Sina an Angel in the 
 lire of the flame of a bush. 31 And Moses seeing it, marvelled at the vision. And as he 
 went near to view it, the voice of our Lord was niacfe to liiin, 32 I am the God of thi/ father!*, 
 the God of Abraham, the God of Isaac, and the God of Jacob. And Moses being made to tremble, 
 durst not view it. 33 And our Lord said to him. Loose off the shoe of thy feet : for the place 
 
 Annot.^tions. 
 
 ver. 16. Translated. Translation of Saints' 
 bodies agreeable to nature and Scripture. And 
 the desire to be buried in one place more than 
 anotlier, which the holy Patriarchs also had. 
 Gen. 49, 29. 50. 24. Heb. 11, 22. hath sometime 
 great causes. Aug. de Cur. pro mort. c. i. and 
 uit. 
 
 ver. 33 Holy Ground. If that apparition of 
 God himself or an Angel, could make the 
 place and ground holy, and to be used of Mo- 
 
 Chapter 7. 
 ses with all signs of reverence and fear : how 
 much more the corporal birth, abode, and 
 wonders of the Son ol God in Jewry, and his 
 personal presence in the B. Sacrament, may 
 make that country and all Christian Churches 
 and altars holy ? And it is the greatest blind- 
 ness that can be, to think it superstition to re- 
 verence any things or places in respect of 
 God's presence or wondrous operation in the 
 same. HieTome,ep. 17, 18.27. of the holy land. 
 
184 
 
 ACTS. 
 
 wherein thou slundest, is holj ground. 34 Seeing I have seen the affliction of my people which is in 
 Eaiii't, nitd I have heard ttieir groaning, and am descended to deliver them. And now come, and I 
 tnillse/tdthee into Egypt. 35 This Moses wlioni they denied, saying, Who hath appointed titee 
 I'rinceaiid Captain ? liiiu God sent prince and redeemer, will) the hand of the Angel that appeared 
 I;) him ill the hush. 136 He brought them forth doing wonders and signs in the land of Egypt, 
 and in ihe Red sea, and in tlie desert forty years. ^7 This is that Moses which said to the 
 children ot Israel, A prophet will God raise up to you nf your own brethren as vnjselj : him you shall 
 hear. 38 This is he tiiat was in the assembly in the wilderness, with the Angel that spake 
 toiiini in Mount Sin-.i, and with our fathers: who received the words of life to give unto us. 
 3J To whom our fathers would not be obedient: but they repelled him, and in their hearts 
 turned away into Egypt. 40 Sayinp to Aaron: Make us Gods that may go be/ore us: for this 
 Moses that brought us out of the land oj Kgypt, we know not what is befallen to him. And they made 
 a call' in those days, and offered sacrifice to the Idol, and rejoiced in the works of their own 
 hands. 4".i And (iod turned and delivered them up to serve the host of heaven, as it is written 
 in the book of the Prophets : Did you offer victims and hosts unto me forty years in the desert, O 
 /lOuse of Israel ? 43 And you took unto you the tahernach; of Moloch, and the star of your God Rem- 
 pham, jig arcs which you m'lde, to adore them. And I trill translate you beyond Babylon. 44 The 
 tabernacle of testimony was among our fithers in the desert, as God ordaiaed speaking to 
 Moses, th-jt he should make it according to the form irhirh he had seen. 45 Which our fathers 
 with Jicsus receiving, brought it also into the possession of the Gentiles, which God expelled 
 from the face of our fathers, till in the days of David, 46 Who found grace before God, and 
 desired that he might find a tabernacle lor the God of .Tncob. 47 And Solotnom built him a 
 house. 48 But the Highest dvvelleth not in houses made by hand, as the Prophet saith : 49 
 Heaven is my seat: and the earth the footstool of my feet. What house vnll youlniild me, saith the 
 Lord ^ or what place is there of my resting! 50 Hathnot my hand made all ilusc thiit'js? 51 You 
 eiitl-necked and of uncirciimciscd hearts and ears, you always resist the Holy (ihost as your 
 lathers, yourselves also. 52 Which of the Prophets did not your fathers persecute ? And they 
 slew them that foretold of the coming of the .lust One, of whoin now 53 You have been be- 
 trayers and nmrderers : who received the Law by the disposition of Angels, and have not 
 kept it. 54 And hearing these things they were cut in their hearts, and liiey gnashed with 
 tlieir teeth at him. 55 But he being full of the Holy Ghost, looking steadfastly unto heaven, 
 eaw the glory of God, and .Iesus standing on the riglit hand of God. 56 And lie said, Behold, 
 ,1 see the heavens opened, and the Son of Man standing on the right hand of God. 57 And 
 they crying out witii a loud voice, stopped their ears and with one accord ran violently upon 
 liim. 53 And casting him forth without the city, they stoned him : and the witnesses laid off 
 their garments beside the feet of a young man that was called Saul. 59 And they stoned 
 Stephen invocating, and saying; Lord .Iesus, receive my spirit. 60 And falling on his knees, 
 he cried with a loud voice saying : Lord lay not this sin nnto them. And when he had said 
 this, he fell asleep. And Saul was consenting to his death. 
 
 A.woTATioNs Chapter 7. 
 
 ver. 35. Redeemer. Christ is our Redeemer, 
 and yet Moses is here called redeemer, so 
 Christ is our Mediator and Advocate, and yet 
 we may have Saints our inferior mediators 
 and advocates also Annot. 1. .fo. 2. 2. 
 
 ver. 48. Not in houses. The vulgar Heretics 
 allege this place against the corporal being of 
 Christ in the B. Sacrament and in Churches: 
 by which reason they might have driven him 
 out of all houses, Churches and corporal pla- 
 ces, when he was visible in earth. But it is 
 meant of the Divinity only, and spoken to cor- 
 rect the carnal Jews : who thought God either 
 BO to i)e contained, compassed, and limited to 
 their Temple, that he could be no where else, 
 or at least that he would not hear or receive 
 men's prayers and sacrifices in the Churches 
 of the Gentiles, or elsewhere out of the said 
 Temple. And so as it maketh nothing for the 
 Sacramentaries, no more doth it serve for such 
 as esteem Churches and places of public 
 prayer no more convenient, nor more holy 
 than any other profane houses, or chambers. 
 
 For though his person or virtue be not limited 
 to any place, yet it pleaseth him condescending 
 to our necessity and profit, to work his won- 
 ders and to be worshipped of us in holy places 
 rather than profane. 
 
 ver. 58. They stoned him. Read a marvel- 
 lous narration in Augustine of one stone, that 
 hitting the Martyr on the elbow, rebounded 
 back to a faithful man that stood near, who 
 keeping and carrying it with him, was by re- 
 velation warned to leave it at Ancona in Italy: 
 whereupon a Church or Memory of Stephen 
 was there erected, and many miracles done 
 after the said Martyr's body was foimd out, 
 and not before. Aug. torn. 10. ser. 33. de diversis 
 in edit. Paris. 
 
 ver. 60. Lord. Eusebius Emissenu.s saith, 
 when he prayetli for his persecutors, he pro- 
 miseth to his worshippers his manifest in- 
 tercession and suffrages. In horn. Steph. 
 and Augustine, Si Stephanus sic non orasret, 
 Rccksia Paulum non haberet. Serm. 1. de S. Ste- 
 phano. 
 
ACTS. 
 
 185 
 
 CHAPTER VIII. 
 So far is persecution from prevailing againsi llie Charch thai inj it the Chunk groxmlhfrom Jerumien 
 into alt Jemn/ and Sainarm. 3 The second of the Deacuits, FhUip converleih with his miracLfs ihe 
 city itself of 'Samuria, and baptizeth them, even Simon Alagus also himself among the rest. 14 Dut 
 the Apostles Peter and John are the Ministers togiva them the Holy Ghost. 18 Which ministry .SiOTon 
 Magus would buy of them. 26 The same Philip being sent of an Angel to a great man of Ethiopia, 
 who came a pilgrimage to Jerusalem, first catechiseth him: 36 and then, he professing his faith and 
 ■desiring baptism, doth also baptize him. 
 
 1 And the same day there was made a great persectition in the Church, which was at Jeru- 
 salem, and all were dispersed through the countries of .Tewry and Samaria, savmg the Apostles. 
 2 And devout men took order lor Stepiien's luneral, and made great mourning upon him. 3 
 But Saul wasted the Church: entering in from house to house, and drawing men and women, 
 delivered them inio prison. 4 They therefore that were dispersed, passed through, evangelizing 
 the word. 5 And Philip descending into the city of Samaria, preached Christ unto them. 15 
 And the multitudes were attent to those things which were said of Philip, with one accord, 
 hearing and seeing the signs that he did. 7 t or many of them that had unclean spirits, crying 
 with a'' loud voice, went out. And many sick of the palsy, and lame were cured. 8 Tnero 
 was made therefore great joy in that city. 9 And a certain man named Simon, who before 
 had been in that city a Magician, seducing the nation of Samaria, saying himseit to be some 
 great one : 10 Unto whom all hearkened from the least to the greatest, saying. This man ia 
 the p;>wer of God, that is called great. 11 And they were attent upon him, because a long 
 time he had bewitched them with his magical practices. 12 B.it when they had believed 
 Philip evangelizing of the kingdom of God, and of the name of Jesu.' Christ, they were bap- 
 tized, men and women, 13 Then Simon also himself believed : and being baptized, he cleaveth 
 to Philip. Seeing also signs and very great miracles to be done, he wat! astonied with admira- 
 tion. 14 And wiien the Apostles who were in .Jerusalem, had heard that Samaria had received 
 the word of God: they sent unto them Peter and Jolin. la Who when they were come, prayed 
 for them, tliat they might receive the Ploly Ghost. 16 For he was not yet come upon any ol 
 them, but they were oaiy baptized in ihe name of our Lord .Iesus. 17 Then did they impose 
 their hands uiion tliem, and they received the Holy Gho^t. 18 And when Simon had seen that 
 
 Annotations. 
 
 ver. 2. Devout men. As here great devotion 
 was used in burying his body, so afterward at 
 the invention a.id translation thereof. And the 
 miracles wrought by the same, and at every 
 little memory of the same, were infinite : as 
 Augustine witnesseth, lib. 'Z.deCioit DeL c. 8. 
 and Sermon de Steph. torn. 10. 
 
 ver. 14. Sent Peter. Some Protestants use 
 this place to prove Peter not to be head of the 
 Apostles, because he and .John were sent by the 
 Twelve, by which reason they might as well 
 conclude he was not equal to tlie rest, for com- 
 monly the Master sendeth the man, and the Su- 
 perior the inferior, when the word of sending is 
 •exactly used. But it is not always so taken in 
 the scriptures, for then could not the Son be 
 sent by the Father, nor the Holy Ghost from 
 the Father and the Son : nor otherwise in com- 
 mon use ef the world, seeing the inferior or 
 eciual may intreat his friend or superior to do 
 his business for him, and specially a body Po- 
 litic or a Corporation may by elecrion or other- 
 wise choose their Head ancl send him, so may 
 the Citizens send their Mayor to the Prince or 
 Parliament, though he be the head of the City, 
 because he may be more fit to do their busi- 
 ness, also the superior or e(iual may be sent by 
 his ownconsentordesire. Lastly, the College 
 of the Apostles comprising Peter with the rest, 
 as every such body implieih both the head and 
 the members, was greater than Peter their 
 head alone, as the Prince and Parliament is 
 greater than the Prince alone. And so Peter 
 mieht be sent as by auihority of the whole 
 College, notwithstanding he w.ere the head of 
 the same. 
 
 ver. 17. Did they impose. If this Philip liad 
 16* 
 
 Chapter 8. 
 been an Apostle, saith Bede, he might have hn- 
 posed his hands, that they might have received tha 
 Holy Ghost, hut this none can do saving Bi.<:hops 
 For though Priests may bapiize, and anoint the 
 baptized aho with Chrism consecrated by a 
 Bishop: yet he cannot sign his foreheiul with ths 
 same holy oil, because that helongeth only to Bishops, 
 when then give the Holy Ghost to thebaptized. Sa 
 saith he touching the Sacrament of Confirma- 
 tion in 8. Acts. This imposition therefore of 
 hands, together with the prayers here speci- 
 fied, which no doubt were the very same that 
 the Church yet useth to that purpose, was the 
 ministration of the Sacrament of Confirmation. 
 Whereof Cyprian saith thus : They that in Sa- 
 maria were baptized of Philip, because they 
 had lawful and Ecclesiastical Baptism, ou^ht 
 not to be baptized any more : but only that 
 wliich wanted, was done by Peter and John, to 
 wit, that by prayer made for them and imposition 
 of hands, the Holy Ghost might be poured upon 
 them. Which now also is done with us, that 
 they which in the Church are baptized, be by 
 "he Rulers of the Church offered, and by our 
 nraver and imposition of hand receive the 
 Holy Ghost, and be signed with our Lord's 
 seal. But the Heretics object, that yet here Is 
 no mention of oil. To whom we say, that 
 minv things were done and said in the admi- 
 nistration of this and other Sacraments, and all 
 instituted bv Christ himself, and delivered to_ 
 the Church by the Apostles, which are not par- 
 ticularly written by the Evangelist or any other 
 in the Scripture, among whicli this is evident' 
 by all antiquity and most general practice of 
 the Church, to be one. 
 1 Denis saith. The Priests did present the 
 
186 
 
 ACTS. 
 
 Dv the imposition of the hand of the Apostles, the Holy Gliost was given, he offered them 
 money, li> Saying, Give me also this power, tliat on whomsoever 1 impose my hands, he may 
 
 Annotations. 
 baptized to the Bishop, that he might sign 
 divino and deijicv unguculo, with the divine and 
 deifijal ointment. And again, Advmtum S. 
 'Spirkus loiisumman.i murtclw largitur,i\ie inunc- 
 tion eonsunmiating givetli the coming ot the 
 Holy Ghost. Tertullian dc. rcfur. earn. 7iu. 7. and 
 IV>. l.adv. Marcio. spoaketli ot this Confirmation 
 by Chrism thus ; T/ie Jlesh is anointed, that the 
 soul may be consecrated : (he flesh is signed, that 
 the soul may be fenced : (he flesh by imposition of 
 hand is shadowed, (hat the soul by the S^iiril may 
 be illuminated. Cyprian likewise, ep. tO. nu. 'i. 
 He must also he unouitrd, that is baptized, with the 
 oil sanctijied on the altar. And ep. 72, see also 
 cp. 73. nu. 3, he e.xpressly calleth it a Sacra- 
 ment, joining it with baptism, as Melchiades 
 doth, ep. ad omnes Hispaniae Episcopos nu. 2. 
 torn. 1. Cone, siiowing the difference oetwi.xt it 
 and Baptism. Augustine also, covt. lit. Pidl 
 lib. 2. c. 104. The Sacramen( of Chrism in the 
 hind of visible seals is sacred and holy, even as 
 Baptism itself. Wo omit Cyril, myskig. 3. Am- 
 brose lib. 3. de Sacram. c. 2. andde iisquimyile- 
 riis initiantur. c. 7. Leo, ep. 83. the ancient Coun- 
 cils also of'Laodicea, can. 48. Carthage 3. can. 
 3y. and Arausicanum 4. can. 1. and others. 
 And Clement, Apo'st. Const, lil). 7. c. 44. report- 
 eth certain constitutions ol'the Apostles touch- 
 ing the same. Denis reterreth tlie manner of 
 consecrating the same Chrism to the Apostles 
 instruction. Basil, lib. de Sp. sancto. c. 27. call- 
 eth it a tradition of the Apostles. And the 
 most ancient Martyr Fabian, ep. 2. ad omnes 
 Orientales Epi.<copos in initio, torn. 1. Cone, saith 
 plainly that Christ himself did so instruct the 
 Apostles at the time of the institution of the B. 
 Sacrament of the Altar. And so doth the 
 Author of the book de uncdone Chrismatis apud 
 Cypriunum nu. 1. telling the excellent efl'ects 
 and graces of this Sacrament, and why this 
 iud of oil and balsam was taken of the old 
 Law, and used in the Sacraments of the New 
 Testament. Which things the Heretics can 
 with less cause object against the Church, 
 seeing they confess that Christ and his Apos- 
 tles took the ceremony of the imposition of 
 Inmds in this and other Sacraments, from the 
 Jews' numner of consecrating their hosts de- 
 puted to sacrifice. 
 
 To conclude, never none denied or contemn- 
 ed tliis Sacrament of Confirmation and holy 
 Chrism, but known Hc^retics. Cornelius that 
 r>. Martyr so much praised of Cyprian, cp. ad 
 Fnhium apud Kitseb. lib. C>. c. 35, affirmeih, that 
 Novatus fell to heresy, for that he had not re- 
 ceived the L'oly Gliost by the consignation 
 of a Bishop. Whom all the Novatians did fol- 
 4ow, never using that Holy Chrism, as Theo- 
 dore writelh, /</). 3. Fabul. Ha-r. And Optatus 
 ljj>. 2. cont. Farm, writeth that it was the 
 P[ircial barbarous sacrilege of the Donatists, 
 to conculcatP the holy oil. But all this is no- 
 Ihiiig to die savage disorder of Calvinists in 
 this point. 
 ver. 17. And they received the Holy Ghost. 
 
 GlIAl'TKR 8. 
 
 The I'rotestanis charge the Catholics, that by 
 approving and connnending so much the Sa- 
 crament of Confirmation, and by attributing to 
 it specially the gift of the Holy Ghost, they di- 
 minish the force of Baptism, challenging also 
 boldly the ancient Fathers for the same. As 
 though any Catholic or Doctor ever said more 
 than the express words of Scripture here and 
 elsewhere plainly give them warrant for. If 
 they diminish the virtue of Baptism, then did 
 Christ so, appointing his Apostles and all the 
 Faithful even after their Baptism to expect the 
 Holy Ghost and virtue from above, then did 
 the Apostles injury to Baptism, in that they 
 imposed hands on the bajjiiztd, and gave 
 them, the Holy Ghost. And this is the Here- 
 tics' blmdness in this case, that they cannot, or 
 will not see that the Holy Ghost is given in 
 Baptism to remission of sins, lite, and sanctifi- 
 cation : and in Confirmation, for force, strength, 
 and corroboration to fight against all our spi- 
 ritual enemies, and to stand constantly in con- 
 fession of our faith, even to death, in limes of 
 persecution either of the heathen or of the 
 neretics, with great increase of grace. And 
 let the good Reader note here, our Adversa- 
 ries great perversity and corruption of the plain 
 sense of the Scriptures in this jjoint : some of 
 thinn affirming the Holy Ghost here to be no 
 other but the gift of wisdom in the Apostles, 
 and a tew more to the government of the 
 Church, when it is plain that not only the go- 
 vernors, but all that were baptized, received 
 this grace, both men and women. Some, that 
 it was no internal grace, but only the gift of 
 divers languages : Which is very false, the 
 gift of tongues being but a sequel and an acci- 
 dent to the grace, and an external token of the 
 inward gift of the Holy Ghost, and our Saviour 
 calleth it virtue from above. Some say, that 
 whatsoever it was, it was but a miraculous 
 ihmg, and dured no longer than ihe gift of tlie 
 tongues joined thereunto : by which evasion 
 they deny also the Sacrament of E.\treme Unc- 
 tion, and the force of Excommunication, be- 
 cause the corporal punishments which were 
 annexed oftentimes in the I'rimitive Church 
 unto it, ceaselh, and so may they take awav, 
 as they mean to do, all Christ's faith or reli- 
 gion, because it hath not the like operations of 
 miracles as in the beginning. But Augustine 
 toucheth this point fully. Is (here any man, saith 
 he, of so perverse a hear(, to deny these Children 
 on whom wcnow imposed hands, to have received the 
 Holy (ihost, because thei/ spahe not viih Tongues, 
 ifc. ]jastly, some of them make no more 
 of Confirmiilion or the Apostles' fact, but as of 
 a doctrine, instruction, or exhortation to con- 
 tinue in the faith received. Whereupon they 
 have turned this holy Sacrament into a Cate- 
 chism. There are also that put the baptized 
 coming to years of discretion, to their own 
 choice whether they will continue Christians 
 or no. To such devilish and divers inventions 
 they fall, tliat will not obey God's Church, nor 
 
ACTS. 
 
 18? 
 
 receive the Holy Ghost. 20 But Peter said to him, Thy money be with thee unto perdition : 
 because thou hasi iliuu<;ht tliat the gilt of God is purchased with money. 21 Thou hast no part, 
 nor lot in this word. For thy heart is not right before God. 22 Do penance tlieretore from this 
 thy wickedness : and pray to God, if perhaps this cogitation of thy heart may be remitted thee. 
 23 For 1 see thou art in the gall of bitterness, and the obligation of iniquity. 24 And Simon 
 answering said. Pray you tor me to our Lord, that nothing come upon me ot these things which 
 you have said. 25 And they indeed having testified and spoken the word of our Lord, returned 
 to .Jerusalem, and evangelized to many countries of tlie Samaritans. 26 And an An^el of our 
 Lord spake to Philip, saying : Arise, and go toward the South, to the way that goeth down from 
 Jerusalem into Gaza : this is desert. 27 And rising he went. And behold, amanof yEthiopia, 
 a eunuch, of great authority under Candace the Queen of the ^Ethiopians, who was over all 
 her treasures, was come to Jerusalem to adore : 28 And he was returning and sitting upon his 
 chariot, and rearlin^ fsiiih the propiiet. 29 And the Spirit said to Philip, Go near, and join 
 thyself to tliis same chariot. 30 And Philip running thereunto, heard him reading Isaiah the 
 prophet, and he said : trowest thou that thou understandest the things which thou readest. 31 
 Who said, And how can I, unless some man show me ? and he desired Philip that he would 
 come up and sit with him. 32 And the place of ihe Scripture which he did read, was this : As 
 a sheep to slaughter was he led : and as a lamh before his shearer, without voice, so did he vol open 
 his mouth. 33 In humiliti/ his judgment wa^ taken away. His generation who shall declare, for from 
 the earth shall his life he taken? 34 And the eunuch answering Philip, said, I beseech thee, 
 of whom doth t!ie Prophet speak this? of himself, or of some other? 35 And Philip opening 
 his mouth, and beirinning from this scripture, evanu-ehzed unto him .Iesos. 36 And as they 
 went by the way, they came to a certain water: and the eunuch said, Lo water, who doth let 
 me to be baptized ? '37 And Philip said, if thou believe with all thy heart, thou mayest. And 
 he answering said, I believe that Jesus Chuist is the Son of God. 33 And he commanded 
 the chariot to stay: and both went down into the water, Philip and the eunuch, and he 
 
 Anmotations. 
 the express scriptures, which tell usof prayCr, 
 of imposition ot hands, of the Holy Ghost, of 
 grace and virtue from above, and; not of in- 
 struction, which might and may be done as 
 well before baptism, and by others, as by Apos- 
 tles and Bishops, to whom only this holy func- 
 tion pertaineth, insomuch that in our country it 
 is Called Bi'^hopping. 
 
 ver. 18. Offered money. This wicked sor- 
 cerer Simon is noted by Irenffius lib. 1. c. 20, 
 and others, to have been the first Ileretic, and 
 father of all Heretics to come, in the Church of 
 God. He taught, only faith in him, without 
 good life and works, to be enough to salvation, 
 he gave the onset to purchase with his money 
 a spiritual function, that is to be made a Bishop, 
 for, to have power to give the Holy Ghost by 
 imposition of hands, is to be a Bishop: as to 
 buy the power to remit sins, or to consecrate 
 Christ's body, is to buy to be a Priest, or to buy 
 Priesthood, and to buy the authority to minis- 
 ter Sacraments, to preach, or to have cure of 
 souls, is to buy a benefice, and likewise in all 
 other spiritual things, whereof either to make 
 sale or purchase for inonev or money worth, is 
 a great horrible sin called Simony : and in such 
 as think it lawful, as here Simon judged it, it 
 is named Simoniacal Hereby, of this detestable 
 man who first attempted to buy a spiritual func- 
 tion or office. Greg, apiid. Joan. Diac. invit. lib. 
 3. a/j), 2, 3, 4, 5. 
 
 ver. 22. Do penance. Augustine, epist. 108, 
 understanding this of the penance done in the 
 Primitive Church for heinous ofiences, doth 
 teach us to translate this and the like places, 2 
 Cor. 12. 21. Apoc. 9. 21, as we do, and as it 
 is in the vulgar Latin, and consequently that 
 the Greek fiirnvmiv doth signify so much. 
 Yen when he adileth, that very good men do 
 daily penance for veninl sins by fastinsr, 
 prayer, and alms, he warranteth this phrase, 
 
 Chapter 8. 
 and translation throughout the New Testa- 
 ment, specially himself also reading so as it 
 is in the vulgar Latin, and as we translate. 
 
 ver. 22. If perhaps. You may see, great 
 penance is here required for remission of sin, 
 and that men must stand in fear and dread lest 
 they be not worthy to be heard, or to obtain 
 mercy, whereby all men that buy or sell any 
 spiritual function, dignities, offices, or livings, 
 may specially be warned that the sin is ex- 
 ceeding great. 
 
 ver. 24. Pray you for me. As this Sorcerer 
 had more knowledge of the true religion than 
 the Protestants have, who see not that the Apos- 
 tles and Bishops can give the Holy Ghost in 
 this Sacrament or other, which he plainly per- 
 ceived and confessed, so surely he was more 
 religious than they, that being so sharp'y 
 checked by the Apostle, yet blasphemed not, 
 as they do when they be blamed by the Go- 
 vernors of the Church, but desired the Apostle? 
 to pray for him. 
 
 ver. 26. This is a desert. Intolerable boldness 
 of some Protestants, here also, as in other 
 places, against all copies both Greek and Latin, 
 to surmise corruption or frdsehood of the text, 
 saying it cannot be so: Which is to accuse 
 the holy Evangelist, and toblaspheme tlie Holy 
 Ghost himself. Beza, who is often very saucy 
 with Luke. 
 
 ver. 27. To adore. Note that this jEthio- 
 pian came to Jerusalem to adore, that is, on 
 Pilgrimage. Whereby we may learn that it is 
 an acceptable act of religion, to go from home 
 to places of greater devoiion and sanctification. 
 ver. 31. How can I. The Scriptures are so 
 written that they cannot be understood without 
 an interpreter, as easy as our Protestants make 
 thf^m. Hiero'Tie, Ep. ad. PanHnmn de omnibus 
 divine hislora: libri.'', set in the beginning of Latin 
 Bibles 
 
ISa ACT3. 
 
 baptized liim. 39 And when they were come up out of the water, the Spirit of our Lord took 
 nvv;iy Philip, ;iri(l the tuiiuch saw him no more Ami lie went (>n his way rejaicin;;. 40 But 
 Philip was luund in Azotut^, and passing through, he evangelized to all the citieB, till he came to 
 Cesarea. n 
 
 ,, CHAPTER IX. 
 
 ■Saul not content to pcr.icculi' so cruelly in Jerusalem, 3 is in the nay to Damascus told hy our Lord 
 Jksus of his vain attempt, and miraculously converted to he an Apostle: Andujier preut jenunce, 
 restored to his sight liy Ananias, and liaptized. '20 And presently he dealeth mightily against the 
 Jews, proving .1 Esus to be i'hrist, to their great admiration. 23 But such is their otistinacy, that they 
 lay uU Damascus to hill him. 26 From thence he gotlh to Jerusalem, and there joineth with the 
 Apostles, u'ld again hy the obstinate Jews his death is sought. 31 The Church hcing 7iow groun 
 over all Jewry, Galilee and Samaria, Peter visiteth all ; and in his visitation, 33 healing a lame 
 truin, 3G and raising a dead voman, converteth very many. 
 
 1 And Saul as yet breathing l'or:h threatenings and slau<rhter against the Disciples of our 
 Lord, came to the high Priest, 2 And asked letTersof him unto Damascus to the Synagogues, 
 that if he had found any men and women of this way, he might bring them bound untoJerusa- 
 leiii. 3 And as he went on hisjourney, it chanced that he drew nigh to Damascus : and sud- 
 denly a light from heaven shined round about him. 4 And falling on the trround, he heard a 
 Voice saying to him, Saul, Saul, why persecutes! thou me. 5 Who said, Who art thou Lord ? 
 and he, 1 am .Iesus whom thou dost persecute, it is hard for thee to kick against the prick. 
 6 And trembling and being astonished he said, liOfd what wilt thou have me to do? 7 And 
 our Lord to him. Arise and go into the city, and it shall be told thee what thou mu.'<t do. But 
 the men thai went in company with him, stood amazed, hearing the voice, but seeing no man. 
 8 And Saul rose up from the ground and his eyes being opened, he saw nothing. And they 
 drawing him by the hands they brought him into Damascus. 9 And he was three days not 
 seeing, and he did neither eat nor drink. 10 And there was a certain disciple at Damascus, 
 named Ananias : and our Lord said to him in a vision, Ananias. But he said, Lo, here I am 
 Lord. 11 And our Lord to him, Arise, and go into the street that is called Straight : and seek 
 in the house of Judas one named Saul of Tarsus, for behold he prayeth. 12 And he saw a 
 man named Ananias, coming in and imposing hands upon him for to receive his sight. 13 But 
 Ananias answered, Lord, 1 have heard by many of this man, how much evil he hath done 
 to thy Sainis in .lerusaleni : 14 And here he hath authority from the chief Priests to bind all 
 that invocate thy Name. 1.5 And our Lord said to him. Go, for a vessel of election is thia 
 man unto me, to carry my name before the Gentiles, and Kings, and the children of Israel. 
 16 For I will show him how great things he must sufl'erfor my Name. 17 And Ananias went, 
 and entered into the house : and imposing hands upon him, he said, Brother Saul, our Lord 
 Jescs hath sent me, he that appeared to tlree in the way that thou eamest : that thou mayesi 
 see and be filled with the Holy Ghost. 18 And forthwith there fell from his eyes as it were 
 scales, and he received sight, and rising he v.as baptized. 19 And when he had taken meat, 
 he was strengthened. And he was with tlie di-^ciples thtit were at Damascus, for certain days. 
 20 And incontinent entering into the synagogues, he preached .Tesi-s, that this is the Son of 
 God. 21 And all that r.eard were astonished, and said, Is not this he that e.xj-ugned in .Jeru- 
 salem those that invocated this name : and came hither to this purpose that he might bring 
 them bound to the chief Priests ? 22 But Saul waxed mighty much more, and confounded 
 the .Tews that dwelt at Damascus, affimiing that lliis is Chhist. 23 And when many days 
 were passed the .lews consulted that they migiit kill him. 24 But their conspiracy came to 
 Saul's knowledfre. And they kept the gates also dav and night, that they mi<;ht lull him. 
 25 But the Disciples taking him in the nigh*, conveyed him away by the wall, letting him down 
 in a basket. 20 And when he was was come into .ierusalem, he assayed to ioin himself to the 
 disciples, and all feared him, not believinu that he \yas a disciple. 27 But Barnabas took him 
 and brought him to the Apostles, and told him hovr in the way he had seen our Lord, and that 
 he spake unto him, and how in Damascus he dealt confidently in the name of .Tk.si's. 28 And 
 he was with them going in and going out in .Ierusalem, and dealing confidently in the name 
 
 Annotations. Ciiai-tkk 8. 
 
 ver. 38. Hehapli~ed him. AVhen the Heretics 
 of this tiino find mention made in Scripture of 
 any Sacrament ministered by the Apostles or 
 other in the Primitive Church, they imagine 
 no more was done than there is expressly told, 
 nor scarcely believe so nnich. As if imposi- 
 tion of hands in the sacrameut of Confirmtition 
 be only expressed, they think tluTC was no 
 Chrism nor other work or word used. So 
 
 they think no more ceremony was used in 
 the baptizing of this noble man, than here 
 is mentioned. Whereupon Augustine hath 
 these memorable words, /;i that that he salth, 
 Philip haptizcd him, he vnnld hare it under- 
 slo(d that idl things vere done, vhich though in 
 the Scri/ilures for hrerity's sale they are not 
 mentioned, yel by order of tradition we know were 
 to he done. 
 
 Annotations. Cmaptkr 0. 
 ver. 4. Saul, !^auhrlniper.oecutest. Tlielleve- I ment, shall hrrdly resolve a man that would 
 tics that conclude CiiKisT so in heaver, ilat know where Ciir.iT was when he appeared 
 he can he no where else till the day of .Uidg- 1 in the way, and spake these words lo Saul. 
 
ACTS. 
 
 189 
 
 of our Lord. 29 He spake also to the Gentiles, and disputed with the Greeks : but they 
 sought to kill him. 30 Which when the brethren had known, they brought him downto Ce- 
 sarea, and sent him away to Tarsus. 31 The Church truly through all Jewr/ and Galilee 
 and Samaria had peace, and was edified, walking in the ieo.r of our Lord, and w;ts replenished 
 with the consolation of the Holy Ghost. 32 And it came to pass, that Peter as he passed 
 through all, came to the Saints that dwelt at Lydda. 33 And he found there a certain man 
 named Aeneas, lying in his bed from eight years before, who had the palsy. 34 And Peter 
 said to him, Aeneas, our Lord Jesus Christ heal thee: arise, and make thy bed. And in- 
 continent he arose. 35 And all that dsvelt at Lydda and Sarona, saw him : who converted to 
 our liord. 36 And in Joppa there was a certain disciple named Tabitha, which by interpreta- 
 tion is called Dorcas. This woman was full of good works and alms-deeds which she did. 
 37 And it came to pass in those days, that she was sick and died. Whom when they had 
 washed, they laid her in an upper chamber. 33 And whereas Lydda was nigh to Joppa, the 
 disciples hearing that Peter was in it, they sent two men unto him, desiring him. Be not loth to 
 come so lar as to us. 39 And Peter rising up came with them. And when he was come, 
 they brought him into the upper chamber: and all the widows stood about him weeping, and 
 showing him the coats and garments which Dorcas made them. 40 And all being put tbrth, 
 Peter falling on his knees prayed, and turning to the body he said: Tabitha, Arise. And she 
 opened her eyes : and seeing Peter, she sat up. 41 And giving her his hand, he lifted her up. 
 And when he had called the saints and the widows, he presented her alive. 42 And it was 
 made known throughout all Joppa : and many believed in our Lord. 43 And it came to pass 
 that he abode many days in Joppa, with one Simon a tanner. 
 
 CHAPTER X. • 
 
 Because the Jews so much abhorred the Gentiles, for the belter warrant of their Christening, an Angel 
 appearelh to Cornelius the devout Italian, 9 and a vision is showed to Peter himself, the chief and 
 Pastor of all, 19 and the Spirit speuketh to him, 34 yea and as he is Catechizing them about 
 Jesus, 44 the Holy Ghost cometh visibly upon them: and therefore not fearing any longer the 
 offence of the Jews, he commandelh to baptize them. 
 
 I And there was a certain man in Cesarea, named Cornelius, Centurion of that which is 
 called the Italian band. 2 Religious, and tearing God with all his house, doing many alms- 
 deeds to the people. And always praying to God, 3 He saw in a vision manifestly, about the 
 ninth hour of the day, an Angel ol God coming in unto him, and saying to him, Cornelius. 4 
 But he beholding him, taken with fear, said. Who art thou Lord? and he said to him. Thy 
 prayers and thy alms-deeds are ascended into remembrance in the sight of God. 5 And now 
 send men into Joppa, and call hither one Simon that is surnamed Peter. 6 He lodgeth with 
 one Simon a tanner, whose house is by the sea side, he will tell thee what thou must do. 7 
 And when the Angel was departed that spake to him, he called two of his household, and a 
 soldier that feared our Lord, of them that were under him. 8 To whom when he had told all, 
 he sent them unto Joppa. 9 And the next day whiles they were going on their journey, and 
 drawing nigh to the city, Peter went up into the higher parts, to pray about the sixth hour. 10 
 
 Annotations. 
 
 ver. 36. Good works. Behold good works and 
 alms-deeds, and the force thereof reaching 
 even to the next life. 
 
 ver. 39. And showing him. The prayers 
 ol our Alms-lblk and Beads-men may do 
 
 Annotations. 
 ver. 2. Doing many alms-deeds. He knew God 
 creator of all, but that his omnipotent Son was in- 
 carnate, he knew not : and in that faith he made 
 prayers and gave alms vihich pleased God, and by 
 well doing he deserved to know God perfectly, to 
 believe the mysleri/ ofllie Incarnation, and to come 
 to the Sacrament of Baptism. Bede out of Gre- 
 gory. And Augustine thus, lib. 1. deBupt. c. 8. 
 Because whatsoever goodness he had in prayers 
 and alnui, the same could not profit him unless he 
 viereby the baud of Christian Society and peace, 
 incorporated to the Church, he is bidden to send 
 tinto Peter, that by him he may learn (Virist, by 
 him he may be hiptized, f(c. Whereby it appear- 
 eth that such works ate done before justifica- 
 tion, though I hey suffice not to salvation, yet 
 be acceptable preparatives to the grace of jus- 
 tification, and such as move God to mercy, as 
 it miofht appear also by God's like provident 
 mercifulness to the eunuch, though all such 
 
 Chapter 9. 
 as great good even after our depart- 
 ure. For if they procured her temporal 
 life, much more may they help us to God's 
 mercy, and to release of punishment in Pur- 
 gatory. 
 
 Chapter 10. 
 works preparative come of grace also : other- 
 wise they could never deserve at God's hand 
 of congruity, or any otherwise tov^ard justifi- 
 cation. 
 
 ver. 9. To pray about the sixth hour. The hour 
 is specified, for that there were certain appoint- 
 ed ti mes of prayer used in the Law, which de- 
 vout persons, according to the ptjblic service 
 in the Temple, observed also privately: and 
 which the Apostles and holy Church afterward 
 both kept and increased. Whereof thus wri- 
 teth Cyprian very notably. In celebrating their 
 prayers, we find that the three children with Daniel 
 observed the third, sixth, and ninth hour, as in Sa- 
 crament, or mystery, qftheholy Trinity, ^c. And 
 a little after. Which spaces of hours the worship- 
 pers if God spiritually, or mystically, determining 
 long since, observed set times to pray : and after- 
 ward the thing became manifest, that it was for 5a- 
 crament, or mystery, tluu'thejust so prayed. For 
 
190 
 
 ACTS. 
 
 And being hungry, he was desirous to triki; somewhat. And as they were perparting, there 
 fell upon liim an excess of mind : 11 And he suw ilie heaven opened, and a certain vessel de- 
 scending, as it werc^ a great linen slieet with lour corners let down irom heaven to the earth, 
 12 Wherein were all tour-looted beustf;, and iliat creep on the earth, and lowls of the air. 13 
 And there came a voice to him. Arise, Feicr • kill, and eat. 14 ButPcter said, God forbid, Lord, 
 for 1 did never eat any common and unclean thing. 15 And a voice came to him ;igain the second 
 time, That which God hath purified, do not thou call common. 16 And this was done thrice, and 
 forthwith the vessel was taken up again into heaven. 17 And whiles Peter doubled within 
 himself, what the vision should be that he had seen, behold the men that were sent irom Cor- 
 nelius, inquiring for Simon's house, stood at the gate. 18 And when they had called, ihey 
 asked, if Simon tliat is surnamed Peter, were lodged there. IS And as Peter was tiiinking of 
 the vision, the Spirit said to him. Behold three men do seek thee. '20 Arise therelore, and 
 get thee down, and go with them, d.^ubiing nothing: for I have sent them. 21 And Peter going 
 dov.n to the men, said, Behold, I an. he whom you seek : what is the cause, lor the \s hich you 
 are come .' ~2 Who said, Cornelius the Centurion, a just man and that learcih God, and hav- 
 ing testimony of all the nation of the Jews, received an answer of a holy Angel to send for 
 thee into his house, and to hear words of thee. 23 Therelore bringing them in he lodged them. 
 And the day ioUowing he arose and went with them : and certain ol the brethren ol Jopjia ac- 
 companied liim. 24 And on the morrow he entered into Cesarea. And Cornelius expected 
 them, having called together his kin, and special friends. 25 And it came to pass. When Peter 
 was come in, Cornelius came to meet him, falling at his feet adored. 26 But Peter lilted him 
 up s:iying. Arise, myself also am a man. 27 And talking with him, he went in, and findelh 
 many th:it were assembled, 28 And he said to them, You know how abominable it is tor a 
 man that is a Jew, to join, or to approach unto a stranger: but God hath showed to me, to call 
 no mtui conjnion or unclean. 29 For the which cause, making no doubt, I came wh( n 1 was 
 sent for, 1 demand therefore, for what cause you have sent lor me'' 30 And Cornelius said. 
 Four uavs since, until this hour, I was praying inihe ninth hour in my house, and l)el;old a man 
 
 Annotations. 
 at the third hour the Holy Ghost descended vpon 
 the Apostles, J'uljilli Jiff the grace of the Lord's ]/rc- 
 mise, (ind at the sixth honr Peter qoitig up to the 
 higher room of the house, tias both by voire avd sign 
 from God instructed, that all Nations should be 
 admitted to the grace of salxxition, uhcreus of 
 cleansing the Gentiles he doubted before, and our 
 Lord being crucified at the sixth hour, at the ninth, 
 washed away our sins with /us blood. But to us, 
 dearly beloved, besides the seusojis cbsei-ved of old, 
 loth the ti7ncs and sacraments of praying be in- 
 creased. For we must pray in the morning early, 
 that the Resurrection of our Lord maybe celebrated 
 by Morning prayer: us of old the Holy Ghost de- 
 signed in the Psalm, saying. In the morning early 
 will I stand up to thee, early in the morning wilt 
 thou hear my voice. Toward the evening also 
 when the smi drparteth, and the day mdeth, we 
 must of necessity pray again. 
 
 Hierome also wriiihg of Daniel's praying 
 three times a day, saith : 7'//fre are three times, 
 wherein we must bow our hnees to God. The third, 
 the sixth, and the ninth hour the Ecclesiastical tra- 
 dition doth well understand. Moreover, at the 
 third hour the Holy Ghost descended upon the 
 Apostles, at the sixth, Piter went up into a higher 
 chamber to pray, at the ninth, Peter and, John went 
 to tne Temple. ' Again, writing to Euslochium a 
 virgin and Nun, epist. 22. c. 16. Though the 
 Apostle bid us pray always, and to holy persmis 
 their very sleep is prayer: yet we must have dis- 
 tinct hours of prayer, that if perhaps we be nther- 
 vnse occu]ned, the very time may admonish us of 
 our office or duty. The third, sixth, ninth hour, 
 morning early, and the evening, no man cm) he ig- 
 norant of. And to Demetrius, op. 8. c. 8. that 
 in the Psalms and prayer she must kee]) aluays 
 the third, s^ixlh, ninth hour, evening, midnight, and 
 morning. He hath the like, ep. 7. c. 5. And, 
 ep. 27. c, 10. he telleth how Paula the holy ab- 
 
 Ciiafteh 10. 
 bess with her religious Nuns sang the Psalter 
 in order, i?« the morning, at the third, sixth, ninth 
 hour, evening, midnight, by midniglit, meaning 
 the time of Matins, iherelore called Nocturnes, 
 agreeable to Cyprian de Oral. Do. num. 15. and 
 by the morning, the first hour called Prime: all 
 correspondent to the times and hours oi Christ's 
 Passion, as in Matthew is noted c. 26, 27. By 
 all which we see, how agreeable the use of the 
 Church's service is even at this time to the 
 Scriptures and Primitive Church : and how 
 wicked the Puritan Calvinists be, that count 
 all such order and set seasons of prayer, su- 
 perstition : and !astly, how insufncitnt and 
 unlike the pretended Church-service of Eng- 
 land is to the primitive use, which hath no 
 such hours of nicht or day, saving a litile imi- 
 tation of the old Matins and pAensong, and 
 that in schism and heresy, and therelore not 
 only unprofitable, but also damnable. 
 
 ver. 15. A voice came to. Here God first ut- 
 tered to Peter ihat the lime was come to pre:ich 
 also to the Gentiles, and to converse wiili them 
 for their salvation, no less than with the Jews, 
 with full freedom to eat all meats without re- 
 spect of the prohibition of certain, made in ihe 
 old Law. 
 
 ver. 25. Adcred. Chrysoslom, ho. 21. in Acts, 
 thinketh Peter refused this adoration of humi- 
 lity only, because every falling down lo the 
 ground for worship sake, is not divine worship 
 or due only to God, the woid of Adoration and 
 prostration being con'nionly used in the f^crip- 
 tnrcs toward men. But Ilicron e, adv. Vigil, 
 cap. 2. 10. 2. rather thinketh that Cornelius by 
 error of Geniiiity, and of Peter's person, did 
 go about to adore him with divine honour, ;;nd 
 therefore was lifted up by the Apostle, adding 
 that he was but a man. 
 
 ver. 30. A man stood. Note these apparitions 
 
ACTS. 
 
 195 
 
 stood before me in white apparel, 31 And said : Cornelius, thy prayer is heard, and thy alms- 
 deeds are in memory in the sight oi God 32 Send therefore to Joppa, and call hither Simon 
 that is surnamed Peter: he lodgeth in the house ot Simon a tanner by the seaside, '-i'i imme- 
 diately tlieretore I sent to thee : and thou hast done well in coming. Now therelore all we are 
 present in thy sight, to hear all things whatsoever are commanded thee of the Lord. 34 And 
 Peter opening his mouth, said. In very deed I perceive that God is not an acceptor of persons. 
 35 But in every nation, he that fearetti him, and worketh justice, is acceptable to him. 36 The 
 word did God send to the children ot Israel, preaching peace by Jesus Christ, this is Lord 
 of all. 37 You know the word that hath been made through all Jewry, for beginning troin 
 Galilee, after the baptism which John preached. 38 Jesus ot Nazareth how God anointed hiin 
 with the Holy Ghost and wiih power, who went throughout doing good and healmg all that 
 were oppressed of the devil, because God was \whh him. 39 And we are wiinesses ot all 
 things that he did in the country of the Jews and in Jerusalem, whom they killed hanging him 
 upon a tree. 40 Him God raised up the third day and gave hmi to be made manifest. 41 Not 
 to all the people, but to us, who did eat and drink with him after he rose again from the dead. 
 42 And he commanded us to preach to the people, and to testify that it is he that of God was 
 appointed judge of the living and of the dead. 43 To him all the prophets give testimony, that 
 all receive remission of sins by his Name, which believe in liim. 44 As Peter was yet speak- 
 ing these words, the Holy Ghost fell upon all that heard the word. 45 And the iaitlitul ot the 
 circumcision that came with Peter, were astonished, for that the grace of the Holy Ghost was 
 poured out upon the GentUes also. 46 For they heard them speaking with tongues, and mag- 
 nifying God. Then Peter answered, 47 Can any man forbid water, that these should not be 
 baptized which have received the Holy Ghost as well as we? 48 And he connnanded them 
 to be baptized in the Name of our Lord Jesus Christ. Then they desired him that he v.ould 
 tarry with them certain days. 
 
 CHAPTER XI. 
 The Christian Jews reprehend the foresaid fact of Peter, in laplizing the Gentiles. 4 Butheallcgi7)g 
 his foresaid warrants, and showing plainly that it vtas of God. 18 The like good Catholics do yield. 
 19 Bi/ their foresaid persecution, the Church is yet further dilated, not only into all Jewry, Galilee, 
 and Samaria, hiitaho into other ccuulries, spa iuUy into Antiochia .Si/Wa ; the increase among the 
 Greeks is notable, first 6y the foresaid disjK rscd, 22 then hy Barnahus, Ihirdli/ '/(/ him and Saul to- 
 gether : So that there beginneth the name of Christians : 27 with perfect unity between them and the 
 Church that was before them at Jerusalem. 
 
 1 And the Apostles and brethren that were in Jewry, heard that the Gentiles also received 
 the word of God. 2 And when Peter was come up to Jerusalem, they that were of the Cir- 
 cumcision reasoned against him, saying, 3 Why didst thou enter in to men uneircumcised,and 
 didst eat with them? 4 But Peter began and declared to them the order, saying : 5 I was in 
 the city of Joppa praying, and I saw in iui excess of mind a vision, a certain vessel descending 
 as it were a great sheet with four corners let down from heaven, and ii came even unto me. 
 Into which I looking considered, a;id sa\v tour-footed beasts of the earth, and cattle, and 
 such as creep, and fowls of the air. 7 And 1 heard also a voice saying to me. Arise, Peter, 
 kill and eat. 8 And I said. Not so, Lurl ■ for common or unclean thing never entered into my 
 mouth. 9 And a voice answered the second time from heaven : That which God made clean, 
 do not thou call common. 10 And this was done thrice: and all were taken tip agaiii into 
 heaven. 11 And behold, three men immediately were come to ilie house wherein I was, sent 
 to ine from Cesarea. 12 And the Spirit said to me, that 1 should go with them, doubling noiliing. 
 And there came with me these six brethren also : and we went into the man's house. 13 And 
 he told us, how he had seen an Angel in his house, standing, and saying to hiin, send to .Fuppa. 
 and call hither Simon that is surnamed Peter, 14 Who shall speak to thee wortls wherein ihou 
 shah be saved and all thy house. 15 And when 1 had begun to speak, the Holy Ghost fell 
 upon them, as upon us also in the beginning. 16 And I remembered the word of our Lord, 
 according as he said, John indeed baptized wiih viater, but you shall be baptized with the Holy Ghost.. 
 
 Annotations. 
 and visions to Peter, Cornelius, and others, 
 in the Scriptures very often, against the 
 incredulity of our Heretics, that will be- 
 lieve neither vision nor miracle, not ex- 
 pressed in Scripture: these being believed 
 of Christian men even before they were 
 written. 
 
 ver. 35. Worketh juslire. Not such as believe 
 only, but stu;h as fear God and work justice, 
 are acceptable to him. 
 
 ver. 40. Gave him. Christ did not utter his 
 Resurrection and other mysteries to all at once, 
 and immediately to the vulgar: but to a few 
 chosen men that should be the governors of 
 the re.st, instructing us thereby to take our faith 
 
 Chapter 10. 
 and all necessary things of Salvation, at the 
 hands of our Superiors. ' 
 
 ver. 47. Baptized, uhich have received. Such 
 may be the grace of God sometimes toward 
 men, and their charity and contrition so great, 
 that they may have remission, justification, and 
 sanctification before the external sacrament of 
 Baptism, Confirmation, or Penance be received, 
 as we sec in this example, where at Peter's 
 preaching, they all receive the Holy Ghost be- 
 fore any Sacrament, but in the Fame we le.'irn 
 one necessary lesso:i, tha' ."uch notwiihstatiding 
 must needs receive the Sacraments appointed 
 by Christ, which whosoever contemneili, can 
 never be justified. Aug. sup. Levit. q. 84. turn. 4. 
 
102 
 
 ACTS 
 
 IV if tlierefore God hath given them the same grace, as to us also that believed in our Lord 
 JtiSL's Chkist : who was I that niii^ht prohibit God ? IS Having heard these tilings, they held 
 theif peace : and glorified (iod, saying, God then to the Gentiles r.lso hath given repentance 
 unto lite, li) And they truly that had oeen dispersed by the tribulation that was made under 
 Stephen, walked throughout unto Flieniee and Cyprus and Antioch, speaking the word to none, 
 bui 10 the Jews only. 'M But certain ot them were men ot Cyprus and Cyrene, who when they 
 were entered into Antioch, spake to the Greek?, preaching our Lord Jksus. iJl And the hand 
 ot our Lord was with them ; and a great number ot believers was converted to our Lord. 
 22 And the report came to the ears of rhe Church that was at .lerusalem, touching these 
 lhinf.d : and they sent Barnabas as far as Antioch. '23 Who when he was come, and saw the 
 grace of (iod, rejoiced : and he exhorted all with purpose ot heart to continue in our Lord : 
 24 Because he was a good man, and full ot the Holy Ghost and taith. And a great multitude 
 was added to our Lord. 25 And he went forth to Tarsus, to seek Saul: 26 Whom when 
 he had touiid, he brought him to Antioch. And they conversed there in the Church a whole 
 year : and tliey taught a great multitude, so that the Disciples were at Aniioch first named 
 CuRis n.-iNs. i;7 And in these days there came Prophets from Jerusalem to Antioch, 28 And 
 
 Annotations. 
 
 ver. 18. Held their peace. Good Christians 
 
 hear and obey gladly such truths as be opened 
 
 unto them from God by their chief pastors, 
 
 by vision, revelaiion and oUier ways. 
 
 ver. 24. Multilude added. As bclore, c. 10. a 
 few, so now great numbers of Gentiles are ad- 
 joined also to the visible Church, consisting 
 before only of the .Tews. Which Church hath 
 been ever since Christ's Ascension, notorious- 
 ly seen and known : their preacliiiig open, 
 their Sacraments visible, their discipline visi- 
 ble, their Heads and Governors visible, the 
 provision for iheir maintenance \nsible, the 
 persecution vi.sible, their dispersion visible ; 
 the heretics ih.it went out from them, visible : 
 the joining either of men or nations unto them, 
 visible: theirpeace and rest after persecutions, 
 visible: their governors in prison, vi.sible : the 
 Church prayeth for them visibly, their Coun- 
 sels visible, tlieir gifts and graces visible, their 
 name. Christians, known to all the world, of 
 the Protestants' uivisible Church we hear not 
 one word. 
 
 ver. 26. Christians. This name Chnslian, 
 ought to be common to all the faithful, and 
 other new names of Schismatics and Secta- 
 ries must be abhorred. J/ thou hear, saith Ilie- 
 rome, a>iy vihere, such as lie said to be of Christ, 
 not to have their names of iht 7-oraf .fEstJS Christ, 
 hut to lie called after some nlhtr certain naine, as 
 Marcioiiites, Vuhntiniaus, as now also the Lu- 
 therans, Calvinists, Protestants, hnow thou that 
 thcij helong not to the Church of Christ, litit to the 
 S ynagugue of Antichrist. Lactantius also, hb. 
 7. Divin. insiit. c. 20. saith thus. When I'hry- 
 fi'uuis, or Nivutiaus, orValentiniatis, or Marcion- 
 iles, or Anthrn/iomorjihites, or Ariavs, or any 
 other be named, they cease to he Christians, vho 
 having lost the name of Chri-.t, have done on the 
 names of men. Neither can our new Sectaries 
 discharge themselves, for that they take not to 
 themselves these names, but are forced to 
 bear them as given by their advf'rsarics. f'or 
 so were the names of Arians and the rest of 
 old, imposed by others, and not chosen com- 
 monly of themselves: Which notwithstand- 
 itig were callings that proved them to be Ife- 
 relics. And as for the name of Protestants, 
 our num hold them w^(dl content therewith. 
 But concerning the Heretics turning of the ar- 
 gument against the peculiar callings of our 
 
 Chapter 11. 
 Religious as Dominicans, Franciscans, Jesuits, 
 ^i'homists, or such like,' it is nothing, except 
 they could prove, that the Orders and persons 
 so named, were of divers faiths and sects, or 
 I differed in any necessary point of religion, or 
 were not all of one Christian name and com- 
 I munion : and it is as ridiculous, as if it 
 i were objected, that some be Ciceronians, some 
 ! Plinians, some good Augustine-men, some 
 j Hieronymians, some Oxford-men, some Cam- 
 bridtre men, and, which is most like, some 
 I Rechahites, some Nazarites. 
 ! Neither doth their objection that we be 
 I called Papists, help or excuse them in their 
 new names : for, besides it is by them scorn- 
 I fully invented, as the name Homousians w as 
 I of the Arians, this name is not of any one 
 man P. of Rome, or elsewhere, known to be 
 i ihc author of any schism or sect, as their call- 
 I ings be : but it is of a whole state and order ui 
 I Governors, and that of the chief Governors, to 
 whom we are bound to cleave in religion, and 
 obey in all things. So to be a Pajiist is to be 
 I a Christian man, a child of the ("liurch, a sub- 
 ject to Christ's Vicar. And therefore against 
 I such impudent Sectaries as compare the fiiiih- 
 ful for lollowing the Pope, to the diversity of 
 Hereiics bearing the names of new Masters, 
 let us ever have in readiness this saying of 
 Hierome to Pope Damasus, Vilalis Ik'now not, 
 Meletius I refuse. I hnnw nut Paiilinus, Whoso- 
 rvrr fdfhereth niitvilh tlif', srotlereth : that is to 
 .«(?»/. \yho.'<iiever is not Christ's, is Avtkhrisl's. 
 And again. If any man join xcith Peter'' s chair, 
 lie is mine. 
 
 We must here further observe that this 
 name, (.'hristian, to all believers and to the 
 whole (3hurch, was specially taken to distin- 
 guish them from the .lews and Ilenihens which 
 believed not at all in Christ, and the same now 
 severeth and makeih known nil Christian men 
 from Turks and oiln rs that hold not of Christ 
 at all. I>nt when Heretic s be<:nn to rise from 
 among the Christians, who [professed Clirisi's 
 name, and sundry Articles of faith as true bt- 
 lievers do, the name Christian was loo conv 
 mon to sever the lieretits from the true faith- 
 ful men : and thereupon the Apostles by the 
 Holy Ghost imposed this name Catholic upon 
 the believers which in all pcjinl.a were obedi 
 cut to the Church's doctrine. When heresies 
 
ACTS. 
 
 193 
 
 one of them rising, named Agabus. did by the Spirit signify a great famine that should be in 
 the whole world, which fell under Claudius. 29 And the Disciples according as each man 
 had, purposed every one to send, for to serve the brethren that dwelt in Jewry: 30 Whicli 
 also they did, sending to the Ancients by the hands of Barnabas and Saul. 
 
 CHAPTER XII. 
 Herod, the first king that persecuted the Church, havins; at Jerusalem, when Barnabas and Saul wae 
 there with the Colhlion of the Aritiochians, k'dled James the Apostle, 3, and to please the Jews, im- 
 j)risoned Peter with the mind to kill kim also, but frustrate by an Aiifrel seiit of God, at the continiul 
 prayers of the Church made for her chief Pastor, 19 being puffed up with such pride that at Ce- 
 sareu he refuseth not to be honoured as (j^od, 23 is miraculously stricken of God's Angel. 24 And 
 so, after the persecutor's death, the Church's preaching prospereth exceedingly. 
 1 And at the same time Herod the king set his hands, to afflict certain of the Church. 2 And 
 killed James the brother of John with the sword. 3 And seeing that it pleased the Jews, he 
 added to apprehend Peter also. And it was the days of the Azimes. 4 Whom when he had 
 apprehended, he cast into prison, delivering him to four quaternions of soldiers to be kept, 
 meaning after the Pasch to bring him forth to the people. 5 And Peter indeed was kept in 
 prison. But prayer was made of the Church without intermission unto God for him. 6 And 
 when Herod would have brought him forth, the same night Peter was sleeping between two 
 soldiers, bound vvith two chains : and the keepers before the door kept the prison. 7 And be- 
 hold an Angel ol' our Lord stood in presence : and light shined in the house : and striking 
 Peter's side, he raised him, saying. Arise quickly. And the chains fell from his hands. 8 And 
 the Angel said to him. Gird thee, and put on thy shoes. And he did so. And he said to him, 
 Put thy garment about thee, and follow me. 9 And going forth, he followed him, and he knew 
 not that It was true which was done by the Angel : but he tiiought that he saw a vision. 10 
 And passing through the first and the second watch, they came to the iron gate that leadeth to 
 
 Anmotations. 
 rvere risen, saith Pacianus, ep. ad Symphoria- 
 num, and endeavoured by divers names to tear the 
 Dove of God and Queen, and to rent her in pieces, 
 the Apostolical people required their surname, 
 xeherehy the incorrupt people might he distinguish- 
 ed, <^c. and so those that before were called 
 Christians, are now surnamed also Catholics. 
 Christian is mu name, saith he, Catholic my 
 surname. And this word Catholic, is the pro- 
 per note whereby the holy Apostles in their 
 creed taught us to discern the true Church 
 from the false heritical concrregation of what 
 sort soever. And not only the meaning of the 
 word, which signifieth universality of times, 
 places, and persons, but the very name and 
 word itself, by God's providence always, and 
 only appropriated to the true believers, and, 
 though sometimes at the beginning of sects 
 challenged, yet never obtained by heretics, 
 giveth so plain a mark and evidence, that Au- 
 gustine said. In the lap of the Church the very 
 name of Catholic keepefh me, cont. ep. fund. r. 4. 
 And again, tract. 32. in 10. We receive the Holy 
 Ghost if we love the Church, if we he joined, to'iether 
 in chariti/, if we rejoice in the Catholic name and 
 faith. And again, de. ver. rel. c. 7. to 1. We 
 must hold the communion of that Church which is 
 named Catholic, not only of her aum, but also of 
 all her enemies, for, vidl they,nill they, the Heretic^ 
 
 Annotatfons. 
 
 ver. 4. Four quaternions. As Peter's person 
 was more notorious than others, and therefore 
 better guarded than others, for fear he should 
 escape: so God's providence, in preserving 
 and delivering him for the longer govern- 
 ment of his Church, is very marvellous. 
 
 ver. 5. Prayer was made. The Church prayed 
 incessantly for her chief Pastor, and was heard 
 of God: and all Christian people are warned 
 thereby to pray for their Bishops and Pastors 
 in prison. 
 
 17 
 
 Chaptkr 1]. 
 also and Schismatics themselves, when they speak 
 not vyith their own fellows hit with strangers, call 
 the Catholic Church nothing else hut the Catholic 
 Church: for they could not be understood, uidess 
 they discern it by this name, wherewith she is called 
 of all the world. The Heretics when they see 
 themselves prevented of this name Catholic, 
 then they plainly reject it, and deride the name, 
 as the Donatists did, calling it a human forgery 
 or jfr/ioH, which Augustine calleth words of 
 blasphemy, lib. 1. c. 33. cont. Gaudent, and some 
 Heretics of this time call them scornfully, 
 cartholics, and cacolics. Another calleth it, 
 the most vain term Catholic. Beza in pref. no. 
 Test. an. 1565. Another calleth the Catholic 
 religion. Catholic Apostacy or defection, Hum- 
 frey in vit. luel. page 213. Yea, and some have 
 takeri the word out of the Creed, putting Chris- 
 tian for it. But against these good fellows let 
 I us follow that which Augustine de util. Cred. 
 c. 8. to 6. giveth as a rule to direct a man the 
 right and sure way from the diversity and 
 I doubtfulness of all error, saying. If after these 
 I troubles nf mind thou serm. to thyself sufficiently 
 I tossed and vexed, and wilt have an end of these 
 \ molestations, foUoiv the wai/ of Catholic discipline, 
 j which from Christ himself by the Apostles hath 
 j proceeded even unto us, and shall proceed from 
 1 hence to the posterity. Annot. 1 Tim. 3. c. 15. 
 
 I Chapter 12. 
 
 j ver. 6. Two chains. These chains are famous 
 I for miracles, and were brought from Jerusa- 
 ! lem to Rome by Eudoxia the Empress, wife 
 ! to Theodosius the younger, where they were 
 I matched and placed with another chain, that 
 ' the same Apostle was tied with by Nero, and 
 ■ a church founded thereupon, named Petri ad 
 1 vinculo, where they are religiously kept and 
 ! reverenced until this day, and there is a Feast 
 I in the whole Church for the same, the first of 
 I August, which we call Lammas day. 
 
194 
 
 ACTS. 
 
 the cltv which of itself opened to them. And going out, they went forward one street: and 
 tne ciiy, wmcn oi ii.= \^ , ,• y n And Peter returning to himself, said : Now I 
 jncontment the ^''S^^^rfSmih^^^ lis Angel, and delivered me out of Herod's hand, 
 know in very deed ''''^ " H\'^^'''''J '*{;" '^.^^ 'j,;.^. 12 And considering, he came to the 
 ^ol^o7^t;i"th"['■Sr oVJot^whi: walurnam Mark, where many /ere ga.hered and 
 tr.vfnp 3 And when he knocked at the door of the gyte, there came lorth a wench to see, 
 praying. IJ ^,.^,,71 as she knew Peter's voice, for joy she opened not the jjate, but run- 
 named ^hoda. 4 A. d a^ she knew t tar ,^ y ^^^^ ^^.^ ^^ ^^^^^ ^,|^^^^^ ^^ 
 
 rung in, she old * f \ ^-f ^^^f *'°„'; But they said, It is his Angel. 16 And Peter continued 
 But she atfirincd that It was ^"^ J^" , ^ ^- ^^ ^^^^ astonished. 17 And heckon- 
 knocking . And whe. they liadop^^^^^^^ ^^^.^ ^ ^^ ^^, ^ ^^^ ^^^^ Lord had brought 
 
 ing with his hand tot em, tiumey^^^^^ 1 ^_^^ ^^ ^^^^ brethren. And going 
 
 him out of prison, '^"^ "^ ^^^j^' ^ ig And Vhca day was come, there was no little ado between 
 forth, he went into another place. IS Ana wncaoa^ ^^^^ ^^^ 
 
 the soldiers, what was bcfP them to be led 'away : and going 
 
 not io"."'^''V^^i'"SJ„^"t^';,'^°^a, there he abode. 20 And he was angry with the_^Tynans and 
 i°''^, WmsBuUheyS one accord came to him, and persuading Blastus, that was chief 
 ^f%h Ss chamber^ Uiey desired peace, for that their coutitries were nourished by him 
 of the kings cUamoer, V'"->,"tt j t : arrayed with kngy attire, sat in the judgment 
 21 And upon a day appointed Herod be>"g arrayed ^^m ^ X ' ^,^^ voice of a God, 
 
 seat, and made an oration to tern-^^^^^ ^^^^^,^ him: because he had not 
 
 ral^^mr&t^a^cS^elS^ ^'^^ ^ —' ''-''■ 
 
 ^ 1 1-41 ni, ^1, ^f Aniinrhnreiiarin'r themselves, the Holy Gho^t, Old of them all, chooseth 
 
 Thepreachers^<l^h^^^^^^ ^,,,; , ',0 their appoLed circuit over all 
 
 fj,TLfofcZZTt}JpT^^^^^^^ hereof ,s also converted, seeing the mrramJ^usexMwnofa 
 the land ^yP'J'' "'^ f ™ .„,^ Pamphylia : 14 And Pisidia, where in Anttoch Paul prearheth to 
 Jeiohy Paul. 1%/ J^"^^^' '™° ^Ar/./ 38 and that in him u salmtion, and not m their Law of 
 ,AeJe«;.,.^m.,.|'Aa Jesu^ ^^^ p^^^, ^^ But the next 
 
 Moses : 40 ^irnmg tliem to "e." "'•',,' ^ forsaketh them, and turneth to the Gentdes. ^\ hereat 
 ^St:Su1S'ii7:^ti:^Z£:^^ &FinaU,j the'je.s raism, persecution, they forsake 
 
 them, pronouncing them to '^f, ^r^hid^was at'Xntioch, Prophets and Doctors, among whom 
 1 And there ^^re in tne Umrchwhicji^^^^^^^^^ o/cyrene,and Manahen, who was 
 
 was Barnabas, and ^l?^°" V\^' "X?' ^arch anS Saul. 2 And as thev were ministering to our Lord 
 the fosterbrotherof Herod hele^ar^^^^^^ 
 
 fgC thr^' ^'".^uL^.SevS^sdn. an'd praying_^ d imposing hands upon them dismissed them. 
 
 Annotations. 
 ver 12. House of Mary. It is iwich for 
 the praise of these good Christians, that 
 the assembly to God's service and prayer 
 was kept in their houses m the time of per- 
 secution, and that the Apostle came thither 
 .traiaht out of prison, as his first refuge, as 
 now Christian people do, much to their com- 
 
 Annotations. 
 vpr 2 As they were ministering. If we should, 
 as our adversaries do, boldly turn what text 
 we list, and flee from one language to another 
 for the advantage of our cause, we might have 
 ranslated for ministering, sacnfirmg, for so the 
 Greek doth signify, and so Erasmus trans- 
 a[ed veawe might have translated, .S«vw^ 
 E: f^r so they U : and the Greek Fathers 
 hereof had their name. Liturgy, which Eras- 
 mus translated Mass, saying, Mma Chrysos- 
 Zi But we keep our text, as the translators 
 of the Scriptures should do most religiously. 
 
 ver ^ iejmrateme. Though Pau was taught 
 bv God himself, and specially designed by 
 Christ to be an Apostle, and here chosen by 
 the Holy Ghost together with Barnabas yet 
 hey we^e to be ordered, consecrated and ad- 
 tnitLd by men. Which wholly condemneth 
 S these new rebellious disordered spirits, 
 
 Chapter 12. , , . 
 
 mcndation, in places where heresy doth reign. 
 
 ver. 17. TellJames. He willeth them to show 
 this to James, Bishop of .lerusaleni, and to the 
 Christians, that they might see the effect of 
 their prayers for him, and t^ive God thanks: 
 for James no doubt published' common prayer 
 for Peter. 
 
 Chapter 13. 
 that challenge and usurp the office of preach- 
 ing and other sacred actions from heaven, 
 without the Church's admission. r/-. j 
 
 ver. 3. Fasting. Hereot the Church of God 
 useth and prescribeth public fasts at the four 
 solemn times of giving holy Orders, which are 
 our Imlier days, as a necessary preparative to 
 so great a work, as Leo declareth by this 
 place, naming it also. An Apostolical tra- 
 dition. Leo, Ser dejejunio 7. jnensis, arid Calix- 
 tusep. l.tom. l.Conc. Cone. Magvnt. c. 34^ 33. 
 tom. 3. And this fasting was not fosting from 
 sin, nor moral or Christian temperance, as the 
 Protestants ridiculously affirm, for such fasting 
 they were hound ever, to keep : but it was ab- 
 stinence for a time from all meats, or from 
 certain kinds of meats, which was joined with 
 prayer and sacrifice, and done specially at 
 such seasons as the Church prescribed, ot all 
 
ACTS. ^^^ 
 
 4 And they being sent of the Holy Ghost, went to Seleudaan^^^^^^^^^^ 5 And 
 
 when they were come to Salamina the^ preached the ^°fX<^°J,^"£^ Jalked throughout 
 Jews And they had John also n the, n^^^ ^^^^ ^J^ ^ 
 
 the whole island as tar ab fapnos, tney i"""" ^, yS • -^u ,v pfoconsu Sergius Faulus a 
 
 phet, a Jew, whose name was Bar-jesu. J 7 ^o being with ttieproco „ 
 
 ^ise man. He sending to ^amabas and Saul desued to hea^^^^^^^^ ^^^ p^^^ J^_ 
 
 raus the Magician, for so is his "ame.i"'"l','^f%^;/Sed with he Holy Ghost, looking upon 
 6ul from the faith. 9 But Saul, otherwise Paul, ^''.P^emshed witii tne no^y j. j, ^ ^hou 
 him. 10 Said : p full of all guile, and a deceit, son ^^^J^^^^^^^^Jj^'^'^f Kand of the'Lord 
 ceasest not to subvert the right ways of our Loid^ S,m until a dme And forthwith there fell 
 upon thee, and thou shalt be blmd, not ^'^^^"g^S .^,^1' ™''it .om;body tl at would give him 
 dmmess and darkness unon him and gO'"g, ^J^^^'^J'^.f^^gJicC w^^^^^^ 
 
 his hand. 12 Then the I^roconsul, when he had ^^^^^^^^XlTev SaTwere w th him had sailed 
 ling at the doctrine ot our Lord. 13 And when P^^l/" Vn TnaScf from t^^^^^ returned to 
 from Paphos, they came to Perge in Pamphyha. And /o^n departm trom ine , .^^^ 
 
 Jerusalem. 14 But they passing through terge ^^"^f^^ /'^J^^Jf^f^^^^f,^^ lesTon of the^Law 
 the Synagogue on the day of the Sabbaths, they sat down 15 ^na^"^^Y"^ brethren, if there 
 
 nations m the 1^/ "f t^anaan, by lot he div ded dimr 1^^^ ^^^^ ^^^^^^ theprophet. 
 
 four hundred and tihy years :.and ^"^[ "^^^^^ Jug=„^ve them Saul the son of Gis, a man of the 
 21 And thenceforth they desired^_^^ing-a^^^^^^^^^^ t^^^em ba^ ^^^^^^ ^^^.^ _ 
 
 tribe of Benjamin, forty years. -. ^^j^JjZ.,.^ Vavid the son of Jesse, a man according to my 
 to whom giving testimony he l^i^Af, f/f >^'^^f J'^V'fo/ding to H s promise hath brought fort^ 
 heart, who shall do all my wdU^ 23 Ot his setd i.oQ acLorumg \ coming, baptism of pe- 
 
 to Israel a Saviour Jesus 24 J^'^^^f f '^^^g J^jX uffiUed hs course, he saiS, ^yhom do 
 nance to all the people of Israel. ^25 And jhen John tu hUed ms co^^^^ ^^. ^^.^ ^^^^ ^ 
 
 you think me to be ? I am not he, but b/^^old there cometh^^^^ Abraham, and they 
 
 am not worthy to unloose. 26 Men brethren children ottn^siocK ^^^^^ .^_ 
 
 among you that fear God, to you the word of this salva^^^^^^ 
 
 habited Jerusalem, and the princes thereof not knowing him n^r the ^^^^^ J ^^^^^ .^ 
 
 are read every Sabbath, judging ha^f^/"%''ff ''^'^'i'^ And when they had consummated all 
 him, desired of Plate that they might Jvill h m. -J And wn^^^^ 
 
 Annotations. Chapter 13. . r ., q 
 
 together, as in Lent, the Imber days, Friday, the sacred words and actions of tlie Sacra- 
 
 togemer, aa m jj^h.., ^.^v. — .. -, ^. 
 
 Saturday, and not when every man list, as 
 Aerius and such heretics did hold. August. 
 
 Jusr. 53. , T. 11 i-i ™ 
 
 ver 3. Imposing hands. Because all bless- 
 in<TS and consecrations were done in the Apos- 
 tle°s' time bv the external ceremony ot imposi- 
 tion of hands, divers Sacraments were named 
 of the same, specially Confirmation, as_ is 
 noted before, and holv ordering or consecrating 
 Bishops, Priests and Deacons, and subdea- 
 cons, as we see here and elsewhere. In 
 which, though there were many holy W9rds 
 and ceremonies, and a very solemn action : 
 vet whatsoever is done in those Sacraments, 
 is altoc^ether called Imposition of hands: aa 
 whatsoever was done in the whole divme 
 mystery of the B. Sacrament, is named I'rac- 
 Hon of bread, for the Apostles, as Denis, Ecd. 
 hier c. 1. in fine writeth, purposely kept close^, 
 
 ments. And Ambrose saith, vi 1. Tim. c. 4. 
 The imposition of the hand is mystical words, 
 wherewith the elected is conformed land made apt 
 to Aix function, receiving authoriti/, his conscience 
 bearing witness that he may he bold in our Lord's 
 stead ''to offer sacrifice to God. And Hierome, 
 The imposition of hand is the Ordering of Clerks, 
 which is done by prayer of the voice, and imposi- 
 tion of the hand. And this is in some inferior 
 Orders also, but Paul and Barnabas were 
 ordered to a higher function than inferior 
 Priests, even to be Bishops throughout all 
 Nations. _ __., 
 
 ver. 4. Sent of the Holy Ghost. Whosoever 
 be sent by the Church, are sent of the Holy 
 Ghost, though in such an extraordinary sort 
 it be done. Whereby we see how far the 
 Officers of our souls in the Church do pass the 
 
 tf^mporal Magistrates, who though they be ot 
 r^l^i^'openlr^^che;' ^^d^^Ui^s which | God's ordinance, yet not of the lloly Ghosts 
 Lrghreome to the hands or ears of Infidels, i special calhng. 
 
196 ACTS. 
 
 Thou shall not give thy holy one to see corruption. 36 For David in his generation when he had 
 served, according to the will of God slept : and he was laid to his fathers and saw corruption 
 o7 iJut he whom God hath raised up, saw no corruption. 38 Be it known therefore to vou 
 men brethren, that through him, forgiveness of sins is preached to you, Irom all the thincrg 
 from the which you could not be justihcd by the law of Moses. 39 In him every one that he- 
 heveth, is justified. 40 Take heed therefore lest that come upon you which is spoken in the 
 Prophets. 41 ^ee i/e contemners, and wortdei; and perish : because I work a work in your days, a 
 work which you iciU jiot lieliew, if a man shall, tell it you. 42 And they going forth, tliey desired 
 them that the Sabhuih following tiiey would speak unto them these words'! 43 And when the 
 Synagogue was dismissed, many of the Jews, and of the strangers serving God. followed 
 Paul and Barnabas : who speaking, exhorteth them to continue in the Grace lif God, 44 But 
 the next Sabbath the whole City almost assembled to hear the word of God. 45 And'the Jews 
 seeing the multitudes, were replenished with envy, and contradicted those things which were 
 said of Paul, blaspheming. 46 Then Paul and Barnabas constantly said. To you it behooved 
 us first to speak the word of God: but because you repel it, and judge yourselves unworthy of 
 eternal life : behold we turn to the Gentiles. 47 For so our Lord commanded us : I have piil 
 thee to be the light oj Ihe Gentiles : that thou mayesl be salvation unto the utmost of the earth. 48 And 
 the Gentiles hearing it, were glad, and glorified the word of our Lord : and there believed as 
 many as were preordinate to life everlasting. 49 And the word of our Lord was spread 
 throughout the whole country. 50 But the Jews stirred up religious and honest women, and 
 the Chiefs of the City, and raised persecution against Paul and Barnabas: and they did cast 
 them forth out of their coasts. 51 But they shaking off the dust of their feet against them, 
 came to Iconium. 52 The disciples also were replenished with joy and witli the Holy 
 Ghost. 
 
 CHAPTER XIV. 
 Next in Iconium they preach, where many being converted of both sorts, the obstinate Jews raise perse- 
 cution. 6 T/ien m the towns of Lycaonia, where the Heathen first seeing that Paul had healed one 
 bom lame, are hardly persuaded but they are Gods : 18 hut afterward, by the instiaation of the ma- 
 licious Jews, they stone Paul, leaving him for dead. 20 And .f'o having done their circuit, the)/ return 
 the same way, confirming the Christians, and making Priests for every Church. 25 And being 
 come home to Antiuch in Syria, they report all to the Clmrch there. 
 
 1 And it came to pass at Iconium tiiat they entered togetlierinto the Synagogue of the Jews, 
 and so spake, that a very great multitude of Jews and of the Greeks did beireve. 2 But the 
 Jews that w«re incredulous, stirred up and incensed the hearts of the Gentiles to anger against 
 the brethren. 3 A long tinie therefore they abode, dealing confidently in our Lordfwho gave 
 testimony lo the word of his grace, granting signs and wonders to be done by their hands 
 4 And the multitude of the city was divided: and certain of them indeed were with the Jews, 
 but certain with the Apostles. 5 And when the Gentiles and the Jews, with their princes, 
 had made an assault to use them contumeliously, and to stone them, 6 Understanding it, they 
 fied to the cities of Lycaonia, Lystra, and Derbe, and the whole country about, and there they 
 were evangelizing. 7 And a certain man at Lystra impot'ent of his feet sat there, lame from 
 his mother's womb, that had never walked. 8 This same heard Paul speaking. Who looking 
 upon him, and seeing that he had faith for to be saved, 9 He said with a loud voice. Stand up 
 ndit on thy feet. And he leaped and walked. 10 And the multitudes, when they had seen 
 what Paul had done, lifted up their voices in the Lycaonian tongue, saving, (iods made like to 
 men, are descended to us. 11 And they called Barnabas, Jupiter : but Paul, Mercury, because 
 he was the chief speaker. 12 The Priest also of Jupiter that was before the city, brin^iuo- 
 oxen and garlands before the gates, would with the people sacrifice. 13 Which thing wlien 
 
 Annotations. Chapter 13. 
 ver. 46. You repel it. The Jews of their i specially by God's grace and preordina- 
 own free will repelling the truth, are un- tion, yet they believe also by their own 
 worthy of Christ, and worthily forsaken : free will, which standeth well with God's 
 and the Gentiles though they behoved | providence. 
 
 Annotations. Chapter 14. 
 
 ver. 12. TJiey would sacrifice. This love is the 
 divine worship, consisting in external sacri- 
 fice, and in acknowledging the parties wor- 
 shipped to be gods : which may be done to no 
 man nor creature, and therefore the Apostles 
 refuse it with all possible diligence, and all the 
 Angels and Saints in heaven refuse that ado- 
 
 Augustine, though the Priest that sarrificeth, 
 standeth over their bodies, and offereth in Iheir me- 
 mories. But other kinds of honours and duties, 
 inferior without all comparison, how great so- 
 ever they be, to this, we do as the Scripture 
 and Nature teach us, to all superiors in heaven 
 and earth, according to the degrees of grace, 
 
 ration by sacrifice. The Catholic Church suf- ; honour, and blessedness that God hath called 
 fereth no priest nor other so to wor.ship in j them unto, from our Blessed Lady, Christ's 
 heaven or earth. She hath but one externa! | own mother, to the least servant heiiath in the 
 sacrifice, which is m the holy Mass, of Christ's I world : for which the Heretics would never 
 body and blood: that she offereth to God - accuse Christian people of Idolatry, if they had 
 alone, and neither to Peter nor to Paul, saith ' either grace, learning, faith, or natural afiection. 
 
ACTS. 
 
 197 
 
 tl'ic Apostles Barnabas and Paul heard, renting their coats, they leaped forth into the multitudes 
 crying, 14 And saying, Ye men, why do ye these things ? We also are mortal men, like unto you, 
 preaeliing to you tor to convert from these vain things, to the living God, that made the heaven 
 and the earth, and the sea, and all things that are in them : 15 Who in the generations past 
 suffered all the Gentiles to go their own ways. 16 Howbeit he left not himself without testi- 
 mony, being beneficial from heaven, giving rains, and fruitful seasons, filling our hearts with 
 food'and gladness. 17 And speaking these things, they scarce appeased the multitudes from 
 sacrificing to them. 13 But there came in certain Jews from Antioch and Iconium : and per- 
 suading the multitudes, and stoning Paul, they drew him out of the city, thinking him to be 
 dead. I'J But the disciples compassing him round about, he, rising up, entered into the city, 
 and the next day he went forth with Ba'rnabas unto Derbe. 20 And when they had evangelized 
 to that city, and had taught many, they returned to Lystra and Iconium, and to Antioch : 21 
 Confirming the hearts ot the disciples, and exhorting them to continue in the faith, and that by 
 many tribulations we must enter into the kingdom of God. 22 And when they had ordained 
 to them priests in every Church, and had prayed with fastings, they commended them to our 
 Lord in whom they believed. 23 And passing through Pisidia, they came into Pamphylia, 
 24 And speaking the word of our Lord in Perge, they went down into Attalia : 25 And from 
 thence they sailed to Antioch, whence they had been delivered to the grace of God unto the 
 
 Annotations. 
 
 ver. 22. They had ordained. We see by this, 
 first that Paul and Barnabas were Bishops, 
 having here authority to give holy Orders : 
 secondly, that there was even then a ditference 
 between Bishops and Priests, though tiie name 
 in the primitive Church was often used indif- 
 ferently : lastly, that always fasting and praying 
 were preparatives to the giving ot holy Orders. 
 
 ver. 22. Had ordained. The Heretics, to 
 make the world believe that all priests ought 
 to be chosen by the voices of the people, and 
 that they need no other Ordering or Conse- 
 cration by Bishops, pressing the profane use 
 of the Greek word, more than the very natu- 
 ral signification requireth, and Ecclesiastical 
 use beareth, translate thus. Ordained bt/ election. 
 Whereas indeed this word in ScripiureS sig- 
 nifieih, Ordering by imposition of hands, as is 
 {iliiin by other words equivalent. Acts 6, 13. 
 1 Tim. 4, 5. 2 Tim. 1. where the Ordering of 
 deacons, priests, and others, is called Imposi- 
 tion of hands, not of the people, but ot the 
 Apostles. And this to be the Ecclesiastical 
 use of the word, appeareth by Hierome say- 
 ing that ^aporoiia is the Ordering of Clerks or 
 Clergymen, by prayer and Imposition of hands. 
 
 vtT. 22. Priests. Even so here also, as before, 
 fleeing from the proper, apt, known word, and 
 which is most precisely correspondent to the 
 very Greek in our tongue and all nations, they 
 translate for Priest, Elder, that is, for a calling 
 of Office, a word of an;e : for a term of art, and 
 by consent of all the Church and Apostolic au- 
 thority and Fathers, appropriated to holy Order, 
 a vulgar, common, and profane term: with as 
 little grace as if they should translate Pontifi- 
 cem, a bridgemaker, the Mayor of London, 
 the Bigger ot London. And thus you see with- 
 in three words' compass, they flee guilefully 
 from the Latin to the Greek, and again guile- 
 fully from the Greek to the vulgar English. 
 Such corruption of Scriptures their hatred of 
 priesthood driveth them unto. If they had 
 translated it so when the Scriptures were first 
 written, at which time the word was but newly 
 received into the special and Ecclesiastical 
 signification, and when it was yet taken some- 
 times in common profane sort, as 1 Tim. 5. or 
 there only where our ancient Latin version 
 17* 
 
 CiiAPTEa 14. 
 turneth Presbyter into Senior, because the word 
 was not yet 'wholly and only appropriated to 
 holy Orders, as afterward by use of many hun- 
 dred years it was and is, their dealing might 
 have had some colour of honesty and plain 
 ness, which now cannot be but of plain false- 
 hood and corruption, and that of further pur- 
 pose than the simple can see : which is to take 
 away the office of Sacrificing, and other func- 
 tions of priests, proper in the New Testamerit 
 to such as the Apostles often, and the posteri- 
 ty in manner altogether call Friests, Presbyte- 
 ros: which word doth so certainly imply the 
 authority of sacrificing, that it is by use made 
 also the only English of Sacerdos, the Adver- 
 saries themselves as well as we, so translating 
 it in all the old and new Testament : thougH 
 they cannot be ignorant that Priest cometli of 
 Presbyter, and not of Sacerdos : and that anti- 
 quity'for no other cause applied the significa- 
 tion of Presbyter to Sacerdos, but to show that 
 Presbyter is in the new Law, that which Sacer- 
 dos was in the old : the Apostles abstaining 
 from this and other like old names at the first, 
 and rather using the words Bishops, Pastors, 
 and Priests, because they might be distin- 
 guished from the Governors and Sacrificers of 
 Aaron's order, who as yet in the Apostles' 
 time did their old functions still in the temple. 
 And this to be true, and that to be a Priest is 
 to be a man appointed to sacrifice, the Here- 
 tics themselves calling Sacerdos always a 
 Priest, must needs be driven to confess. Al- 
 though their folly is therein notorious, to apply 
 willingly the word Priest to Sacerdos, and to 
 take it from Presbyter, whereof it is properly 
 derived, not only in English, but in other lan- 
 guages, both French and Italian : which is to 
 take away the name that the Apostles and Fa- 
 thers gave to the Priests of the Church, and 
 to give it wholly and only to the order of 
 Aaron, which never had it before our Priest- 
 hood began. Never did three Heretics stand 
 so much upon doubtful derivations and descant 
 of words as these Protestants do, and vet never 
 men behaved themselves more fondly in the 
 same -. as whosoever marketh the distinction 
 of their Elders, Ministers, Deacons, and suck 
 like, shall perceive. 
 
198 
 
 ACTS. 
 
 work which they accomphshed. 2G And when they were come, and had assemMed the 
 Church, they reported what great things God had done with them, and that he had opened a 
 door of faith to the .Gentiles. ~7 And thev abode no little time with the disciples. 
 
 CHAPTER XV. 
 Some of those Jews also that were Christians, do Jail, and are authors of the Heresi/ of Judaizing. 
 2 Thei/ refer the matter to Council : 7 Wherein after great disjmtation, Peter striking the stroke, 
 12 and other confirming his sentence with miracles, 13 and with Scriptures ■• 22 the Apostles arid 
 Priests do write and command in the name of tlie Holy Ghost what is to be done. 30 And the 
 faithful thereby are straighlways quieted in mind. 36 After which, Paul and Banwhas thinking to 
 go again their aforesaid circuit together, are by occasion of Mark parted, to the greater increase of 
 the Church. 
 
 1 And certain coming down from Jewry, taught the brethren: That unless you be circum- 
 cised according to the manner of Moses, you cannot be saved. 2 No little sedition therefore 
 being risen to Paul and Barnabas against them, they appointed that Paul and Barnabas should 
 go up, and certain others of the rest, to the Apostles and Priests unto Jerusalem, upon this 
 question. 3 They therefore being brought on their way by the Church, passed through Pho'- 
 nice, and Samaria, reporting the conversion ot the Gentiles: and they made great joy to all 
 the brethren. 4 And when they were come to Jerusalem, they were received of the Church 
 and of the Apostles and Ancients, declaring whatsoever God had done witli them. 5 And 
 there arose certain of the heresy of the Pharisees that believed, saying, That thev must be 
 circumcised, connnanded also to keep the law of Moses. 6 And the Apostles and Ancients 
 assembled to consider of this word. 7 And when there was made a great disputation, Peter 
 
 Annotations. 
 ver. 2. Appointed. We learn by this exam- 
 ple, what is to be done when any controversy 
 ariseth in religion between the Teachers or 
 other Christian people. We see it is not 
 enough to contend by allegations of Scriptures 
 or other proofs seeming to make for either 
 part: for so of contentious part takmg there 
 should be no end, but the more writing, WTCst- 
 ling, striving there were, every one for his own 
 fancy, cloaking it with the title of God's word 
 and Scripture, the more schisms, Sects, and 
 Divisions would tall, as we see specially in the 
 Heresies of our time. Whose fautors admitting 
 no judges, stand to no trial of mortal men, to 
 no tribunal of Pope, Councils, Bishops, Synods, 
 but each man to his own fantastical spirit, his 
 own sense of Scriptures, and his own wilful 
 obdurate rebellion against God's Church and 
 his Superiors in the same. But here we see 
 Paul and Barnabas, men that were Apostles 
 and full of the Spirit of God, as the other par- 
 ties, though never so much partial to the cere- 
 monies ot their Law by their former long use 
 and education therein, yet not to stand stifly 
 to their own opinion on either side, but to con- 
 descend to reier the whole controversy, and 
 the determination thereof to the Apostles, 
 Priests, or ancients of Jerusalem, that is to 
 say, to commit the matter to be tried by the 
 heads and Bislio|)s and their determination in 
 Council. This is God's holy and wise provi- 
 dence amon" other judgments in his Church, 
 to keep the Christian people in truth and unity, 
 and to condemn sects and false teachers, and 
 troublers of the church. By which judgment 
 and order, whosoever will not or dare not be 
 tried in all their doctrine and doings, they 
 show themselves to mistrust their own cause, 
 and to flee from the light, and ordinance of God. 
 Without which order of appeasin" all differ- 
 ences in faith and construction of the Scrip- 
 tures, the church had been more dciectual 
 and insufficient than any Commonwealth or 
 society of men in the world: none of wliich 
 ever wanteth good means to decide all disorders 
 
 Chapter 15. 
 and dissension arising among the subjects and 
 citizens of the same. 
 
 ver. 4. Apostles aiid Ancients. The Heresies 
 of our Protestants which would have all men 
 to give voice or to be present in Councils, and 
 of others that would have none but the holy or 
 elect to be admitted, are refuted by this ex- 
 ample, where we see none but Apostles, and 
 Priests, or Ancients assembled to dispute of 
 the matter, though many devout people were 
 in the city the same time. Neither did ever any 
 other in the Ancient Councils of the Church, 
 assemble to debate and define the matter, but 
 such, though many other for other causes be 
 ever present. Secular men or women, be their 
 gift never so great, cannot be judges ui causes 
 of faith and religion. //' any thing, saith God, 
 be hard and doubtjul, thou shall come to the Priests 
 oj the Levilical stock, and thou s halt follow their 
 sentence. Again, The lips of the Priest shall keep 
 knowledge, and the Law thou shall require of his 
 mouth. Again, Ask the Law of the Priest. Much 
 more mu.'^t we refer all to our Bishops and 
 Pastors, whom God hath placed in the regi- 
 ment of the Church witli much larger privilege, 
 than ever he did the old Priests over the Syna- 
 gogue, to whom it is said, He that despi.ieth 
 you, despiseth me. And it is to be noted that 
 the Bishops so gathered in Council, represent 
 the whole Church, have the authority of the 
 whole church, and the Spirit of God to protect 
 them from error, as the whole Church. Paul 
 and Barnabas come hither for the definition of 
 the whole Church. The senterice of a plenart/ 
 or general Council, saith Augustine, is the con- 
 sent of the whole Church. And so it must needs 
 be in the Church, because the Magistrates, 
 Senate, Council, or deputies of all Common- 
 wealths represent the whole body : and to have 
 it otherwise, as the Clnircirs Rebels wish, were 
 to bring all to hell and horror, and themselves 
 to be perpetually, by ibe seditious and popular 
 persons, iipiiolden against Law, reason, and re- 
 hgion, in their wickedness. 
 
 ver. C\ Assevibled. A Council was called to 
 
ACTS. 
 
 199 
 
 rising up said to them, Men brethren, you know that of old days God among us chose, that by 
 my mouth the Gentiles should hear the word of the Gospel, and believe. 8 And God which 
 kiioweth the hearts, gave testimony, giving unto them tiie Holy Ghost as well as to us. 9 And 
 hath put no ditierence between us and them, by taitli purii'ying their hearts. 10 Now therefore 
 why tempt you God, to put a yoke upon the necks of the disciples, which neither our fathers 
 nor we have been able to bear > 11 But by the grace of our Lord Jesls Christ we believe to 
 be saved, in like manner as they also. 12 And all the nmltitude held their peace : and they 
 heard Barnabas and Paul lellmg what great signs and wonders God had done among the Gen- 
 tiles by them. 13 And after they held their peace, James answered, saying. Men brethren, 
 hear me. 14 Simon hath told how God first visited to take of the Gentiles a people to his 
 Name. 13 And to this accord the words of the propliets, as it is written : 16 After these things I 
 will return, and will re-edify the tabernacle of David xvhich was fallen, and the ruins thereof I will re- 
 edify, and set it up : 17 'That the residue of men may seek after the Lord, and all nations upon whom 
 my 'name is invocated saith the Lord, that doth these things. 18 To our Lord was his own work 
 known from the beginning of the world. 19 For the which cause I judge, that they which of 
 the Gentiles are converted to God, are not lo be disquieted, 20 But to write unto them that 
 they restrain themselves from the contaminations of Idols, and fornication, and strangled things, 
 
 Annotations. 
 discuss the matter, which Council was the more 
 easily gathered, because the Christian Bishops 
 and countries were not yet so many, but that 
 the principal Governors of the Church being 
 not tar dispersed, and as many learned men as 
 were necessary might be in Jerusalem, or 
 easily called thither : and it was not a Provincial 
 Council or Synod only, but a general Council, 
 consisting ot the chief Apostles and Bishops 
 that then were, though the number was no- 
 thing so great as afterward used to assemble, 
 when the Church was spread iiuo all nations, 
 ver. 7. Peter rising up. Peter as the head of the 
 Church speaketh first, as his Successors have 
 ever had, not only in their personal presence, 
 but in their absence by their Lejiates and sub- 
 stitutes, the chief voice in all Councils gene- 
 ral, none ever received into authority and cre- 
 dit into the Church without their Confirmation. 
 And therefore the councils of the Arians, and 
 of other Heretics, were they never so great, 
 wanting the Pope's assent, assistance, or Con- 1 
 firmation, did shamefully err, as Ariminense 
 for the Arians, and Ephesinum secundum for 
 the Nestorians, and such like condemned as- 
 semblies. 
 
 ver. 7. Chose that by my mouth. Though 
 Paul were called and appointed specially to be 
 the Apostle of the Gentiles, yet that was Pe- 
 ter's special privilege by God's own choice, 
 that the first Gentiles should be called by his 
 mouth, and that he first should utter to the 
 Church that truth of the admission of the Gen- 
 tiles himself, for that he was Christ's Vicar, 
 being notwithstanding, as his Master was. Mi- 
 nister Circumcisionis, that is. Apostle of the 
 Jews, Christ deferring all pre-eminence unto 
 him in that point also. 
 
 ver. 13. James. James because he was an 
 Apostle and also a Bishop of Jerusalem, gave 
 his sentence next, for the speech interposed of 
 Paul and Barnabas, was but for their better in- 
 formation in the decision of the matter, and for 
 confirmation of Peter's sentence, though they 
 being Apostles and Bishops, had voices in the 
 Council also : as many more had, though their 
 sentences be not here reported. And where 
 James in his speech saith, I judge, it is not 
 meant that he gave the principal definitive sen- 
 tence • for he, as all the rest, followed and al- 
 
 ClIAPTER 15. 
 lowed the sentence of Peter, as it is plain in 
 the text, the whole assembly for reverence of 
 his person, and approbation of his sentence, 
 holding their peace. All the multitude, saith 
 Hieroine, held their peace, and into his sentence 
 James the Apostle and all the Priests did pass toge- 
 ther. For though James did particularize cer- 
 tain points incident to the question debated, as 
 of eating strangled meats, &c. yet the proper 
 controversy for which the Council assembled, 
 was. Whether the Gentiles converted were 
 bound to observe the Law of Moses, and it was 
 concluded that they were not bound, nor ought 
 not to be charged with Moses' Law or the sa 
 craments and ceremonies of the same, this is 
 the substance aiad principal purpose of this 
 council's decree, which doth bind for ever, 
 and Peter, saith Hierome in the same place, was 
 Prince or author of this decree, the matter ot for- 
 nication and idolatries being but incident to the 
 question or resolution, and the forbidding of 
 eating strangled and blood, but a tenmoral pro- 
 hibition, which by consent of the Church or 
 otherwise afterward was abrogated, the Church 
 of God having the true sense of difference of 
 times, places, and persons, when and how far 
 such things are to be observed, and when not. 
 And in such things as there, and in other like 
 which according to circumstances require al- 
 teration, it is, that Augustine saith, lib. 2. de 
 bapt. cap. 3. torn. 7. The former general or ple- 
 nary Councils may be amended by the latter. 
 
 ver. 20. Fornication. Fornication and con- 
 tamination with Idols, are of themselves mortal 
 sins, and therefore can never be lawful : yet 
 because the Gentiles by custom' were prone to 
 both, and of fornication made very small ac- 
 count, it pleased the Holy Ghost to forbid both 
 specially. Concerning the other points of ab- 
 staining from blood and stifled meats, they 
 were things of their own nature indifferent, in 
 which for a time the Jews were to be borne 
 withal, and the Gentiles to be a little exercised 
 to obedience. By which we may see the great 
 authority of God's Church and Councils, which 
 may command for ever, or for a time, such 
 things as be fit for the state of times and na- 
 tions, without any express scriptures at all, and 
 so by commandment make things necessary 
 i that were before indilferent. 
 
soo 
 
 ACTS. 
 
 ond blood. 21 For Moses of old times hath in every city them that preach him in the syna- 
 gogues, where he is read every Sabbaih. 22 Then it pleased the Apostles an Ancients with 
 the whole Church, to choose men out ot them, and to send to Amioch with Paul and Barnabas 
 Judas, who was sunianied Barsabas, and Silas, chief men among the brethren, 23 Writing by 
 their hands. The Apostles and Ancients, the brethren, to the brethren of the Gentiles that are 
 at Antioch and in Syria and Cilicia, greeting. 24 Because we have heard that certain going 
 forth troni us, have troubled you with words, subverting your souls, to whom we gave no com- 
 mandment : 25 It hath pleased us being gathered in one, to chose out men and to send them 
 unto you with our dearest Barnabas and Paul, 26 Men that have given their lives for the 
 name of our Lord Jesus Christ .' 27 When we sent therefore Judas and Silas, who them- 
 selves also will in words report unto you the same things. 28 For it hath seemed good to the 
 Holy Ghost and to us, to lay no liirther burden upon you'than these necessary things : 29 That 
 
 Annotations. 
 
 ver. 24. Going forth from us. A proper de- 
 scription or note of heretics, or scliismatics, 
 and seditious teachers, to go out from their 
 spiritual pastors and governors, and to teach 
 without their commission and approbation, to 
 disquiet the Catholic people with multitude of 
 words and sweet speeches, and finally to over- 
 throw their souls. 
 
 ver. 23. To (he Holy Ghost and to us. By this 
 first we note, that it is not such a fault as the 
 heretics would moke it in the sight of the sim- 
 ple, or any incongruity at all, to join God and 
 ids creatures, as the principal cause and the 
 secondary, in one speech, anc^to attribute tliat 
 to both, which though diversely, yet proceed- 
 cth of both. God and you, say good people com- 
 monly : God and our Lady, Christ and John : 
 We co7ifess to God and to Peter and Paul, as, God, 
 aitd his Angel. To our Lord, and Gideon, the 
 sword of our Lord and of Gideon, Our Lord aTui 
 Moses, Christ and his Angels. Our Lord and all 
 'Saints, ep. ad Philem. ^Paul and our Lord, 1 
 Thes. 1, 6. All these speeches being pardy 
 scriptures, partly like unto the scriptures' 
 speeches,_ are warranted also by this council, 
 which saith boldly, and hath given the form 
 thereof to all other councils lawfully called and 
 confirmed to say the like. // hath pleased the 
 Holy Ghost and us, Cyprian, ep. ^4. nu. reporting 
 the like of a Synod holden in Africa, saith, It 
 hath pleased us by the suggestion of the Holy 
 Ghogt. 
 
 Secondly we note, that the holy councils law- 
 fully kept for the determination and clearing of 
 doubts, or condemning of errors and heresies, 
 or appeasing of schisms and troubles, or re- 
 formation ot life, and such like important mat- 
 ters, have ever the assistance of God's Spirit, 
 and therefore cannot err in their sentences and 
 determinations concerning the same, because 
 the Holy Ghost cannot err, from whom, as 
 as you see here, jointly with the council their 
 resolution proceedeth. 
 
 Thirdly we learn, that in the holy councils 
 specially, though otherwise and in other Tri- 
 bunals of the church it be also verified, Christ's 
 promise is fulfilled, that the Holy Ghost should 
 suggest them and teach them all truth, and 
 that not in the Apostles' time only, but to the 
 world's end. I'or so long shall Councils, the 
 Churcli,anfl her Pastors hnve this privilege of 
 God's assistance, as there be either doubts to 
 resolve, or heretics to condemn, or truths to 
 be opened, or evil men to be reformed, or 
 schisms to be appeased : for which cause Gre- 
 gory Lib. 1. ep. Zk. subfm. reverence the four 
 
 Chapter 15. 
 
 general councils, Nicen.Constantinop. Ephes. 
 halcad., as the four books of the holy 
 Gospel, alluding to the number : and of the 
 filth also he saith that he doth reverence it 
 alike : and so would he have done more, if they 
 had been before his time, who saith of iheni 
 thus. Whiles they are eoncluded and made by uni- 
 versal consent, himself doth he destroy, and not 
 them, uhosoevcr presumeth either to loose whom 
 they bind, or to bind uhom they loose. 
 
 Gregory therefore reverencing all five alike, 
 it may be marvelled whence the heretics have 
 their fond difference betwixt those four first 
 and other latter: attributing much to them, and 
 nothing to the rest. Whereas indeed the lat- 
 ter can err no more than the first four, being 
 holden and approved as they were, and having 
 the Holy Ghost as they had; but in those first 
 also when a man findeth any thing against their 
 heresies, as there be divers things, then they 
 say plainly that they also may err, and that the 
 Holy Ghost is not tied to men's voices, nor to 
 the number of sentences : Which is directly to 
 reprove this first council also of the Apostles., 
 and Christ's promise of the Holy Ghost's as- 
 sistance to teach all truth. Yea that you may 
 know and abhor these heretics thoroughly, 
 hear you what a principal Sect-master Mith his 
 blasphemous mouth or pen uttereth, saying, 
 that In the very best times such uns partly the 
 ambition of Bishops, partly the foolishness and ig- 
 norance, that the very blind may easily perceive, 
 Satan verily to have been jrresident of their assem- 
 blies. Good Lord deliver the people and the 
 world from such blasphemous tongues and 
 books, and give men grace to attend to the holy 
 Scriptures and Doctors, that they may see how 
 much, not only Augustine and other fathers at- 
 tribute to all general councils specially, to 
 which they refer themselves in all doubts 
 among themselves and in all their controver- 
 sies with heretics : but to \\ horn even Paul 
 himself, so specially taught by (hid, and others 
 also yielded themselves. Notorious is the 
 sayuig of Augustine concerning Cyprian, 
 M'ho being a blessed Catholic Bishop and 
 Martyr, yet erred about the rebaptizing of such 
 iis were christened by heretics. If he had 
 lived, saith Augustine lib. 2. de bapt. cap. 4, to 
 have .^een the determination of a plevary council, 
 which he saw not in his life time, he would for his 
 great humilit 1/ and charili/ siraighlvfly have yielded 
 and preferred the general council before his oum 
 judgment and his fellow bishops in a Provincial 
 council only, whereby also we learn, that Pro- 
 vincial councils may err, though many times 
 
ACTS. 
 
 201 
 
 you abstain from the things immolated to idols, and blood, and that which is strangled, and for- 
 nication, from tlie which things keeping yourselves, you shall do well. Fare ye well. 30 They 
 therefore being dismissed went down to Antioch : and gathering the multitude, delivered the 
 epistle. 31 Which when they had read, they rejoiced upon the consolation: 32 But Judas 
 and Silas, themselves also being Prophets, with many words comforted the brethren, and con- 
 firmed ihem. 33 And having spent some time there, they were with peace dismissed of the 
 brethren unto them that had sent them. 34 But it seemed good unto Silas to remain there : 
 and Judas departed alone : And Paul and Barnabas tarried at Antioch, teaching and evange- 
 lizing with many others the word of our Lord. 36 And after certain days, Paul said to Bar- 
 nabas, Let us return and visit our brethren in all cities wherein we have preached the word of 
 our Lord, how they do. 37 And Barnabas would have taken with them John also that was 
 sarnamed Mark. 38 But Paul desired that he, as who had departed from them out of Pam- 
 
 Annotations. 
 they do not, and being conformable to the gene- 
 ral councils, or confirmed and allowed by them 
 or the See Apostolic, their resolutions be infal- 
 lible as the others are. 
 
 Il any here ask what need so much disput- 
 ing, study and travel in councils to find out and 
 determine the truth, if the Holy Ghost infalli- 
 bly guide them ? We answer that such is the 
 ordinary Providence of God in this case, to as- j 
 sist them when they do their endeavour, and 
 use all human means of industry, and not else. 
 And so, though somewhat otherwise, God ' 
 assisted the Evangelists and other writers 
 of the Holy scriptures, that they could not err 
 in penning the same, but yet they did and ought 
 to use all possible human diligence to know 
 and learn out the histories ana truth of mat- 
 ters, as is plain in the beginning of Luke's Gos- 
 pel: else the Holy Ghost would not have as- 
 sisted them. Even so in this council of the 
 Apostles, though they had the Holy Ghost as- 
 sistant, yet the text saith, cum ma^na con^tii- 
 sitio fieret, when there was great disputation, 
 search and examination of the case, then Pe- 
 ter spake, &c. If again it be demanded, what 
 need is there to expect the Council's determi- 
 nation, if the Pope's or See Apostolic's judg- 
 ment be infallible and have the assistance of 
 God also, as the Catholics affirm ? We answer, 
 that for the Catholic and peaceable obedient 
 children of the Church, it is a comfort to have 
 such various means of determination, trial, and 
 declaration of the truth, and that it is necessary 
 for the recovery of Heretics, and for the con- 
 tentation of the weak, who not always giving 
 over to one man's determination, yet will either 
 yield to the judgment of all tlie learned men 
 and Bishops of all Nations, or else remain des- 
 perate and condemned before God and man 
 forever. And as I said before, this assistance 
 of the Holy Ghost promised to Peter's See, 
 presupposeth human means of searching out 
 the truth, which the Pope always hath used, 
 and will, and must use in matters of great im- 
 portance, by calling Councils, even as here you 
 see Peter and Paul themselves and all the 
 Apostles, though indeed with the Holy Ghost, 
 yet thought it notwithstanding necessary for 
 further trial and clearing of truth and mainte- 
 nance of unity to keep a Council. 
 
 Lastly it is to be noted, that as Christ and the 
 Holy Ghost be present by his promise, to all 
 such assemblies as gather in the obedience 
 and unity of the Church, with full mind to obey 
 whatsoever shall be determined, whereby the 
 
 Ch.4pter 15. 
 
 assembled though of divers judgments before, 
 do most peaceably yield to truth, and agree in 
 one uniform determination of the same : so all 
 such as gather out of the Church, without hu- 
 mility or intention to yield one to one another, or 
 to any Superior, man or Council, or what else 
 soever, but challenge to themselves learning, 
 spirit, and we cannot tell what : such, how 
 many meetings soever they make, being desti- 
 tute of the Holy Ghost the author of truth and 
 concord, are further oft' and further out, than 
 ever before : as God hath showed by the suc- 
 cess of all Heretical Colloquies, Synods, and 
 assemblies in Germany, France, Poole, and 
 other places in our days. Read a notable 
 place in Cyprian, that the promise of Christ, 
 that he would be in the midst of two or three 
 gathered in his name, pertaineth not to the that 
 assemble out of the Church. Deunit. Ec. nu. 7. 
 
 ver. 31. Rejoiced upon the Consolation. Strait 
 upon the intelligence of the Council's deter- 
 mination, not only the Gentiles, but even the 
 Masters of the former troubles and dissension, 
 were at rest, and all took great comfort that 
 the controversy was so ended. And so should 
 all Christian men do, when they see the sects 
 of our time condemned by the like authority, 
 and most grave judgment of the holy Council 
 of Trent. Against which the heretics of our 
 time make the like frivolous exceptions and 
 false cavilations, as did the Heretics heretofore 
 against those Councils that specially condemn- 
 ed their errors. The Pope and Bishops, say 
 they, are a party, and they ought not to be our 
 judges : they are partial and come with preju- 
 dicate minds to condemn us, and we accuse 
 them all of idolatry and otiier crimes, and we 
 will be tried by God's word only, and we will 
 expound it according to another rule, that is to 
 say, as we list. So say they against this Coun- 
 cil, and the like say the Arians against the first 
 Nicene Council, and all such like against those 
 Councils namely, that condemn their heresies. 
 And so say all thieves against their correctors 
 and punishers, and would both say and do more 
 against temporal tribunals, Judges, Justices, 
 and Juries, if they had as much license and 
 liberty in those matters, as men have now in 
 religion. 
 
 ver. 3ti. Visit our brethren. Hereof our Ca- 
 tholic Bishops took up the necessary use of 
 often visiting their flocks and cures committed 
 to their charge, for confirmation in faith and 
 virtue, and reformation of manners both of 
 clergy and laity. 
 
202 
 
 ACTS. 
 
 phylia, and had not gone with tliem to the work, might not be received. 39 And there rose a 
 dissension, so that ihey departed one from another, and that Barnabas indeed taking Mark, 
 sailed to Cyprus. 40 But Saul choosing Silas departed, heing delivered of the brethren to the 
 grace of God. 41 And he walked through Syria and Cilicia coiitirniing the Churches; com- 
 manding them to keep tlie precepts of the Apostles and the Ancients. 
 
 CHAPTER Xyi. 
 Paid having for hU part visited the Churches of Syria, Civilia, and Lycaonia, delivering unto them 
 tvilhal to keep the Decrees (f the Council: 6 begiiineth a new journey, over Phrygia, GaUUia, 
 My^ia : 8 Yea into Europe also he passeth, admonished by a vision, and cometh into Macedonia, I'Z 
 and there he beginnelh the Church of the Philippinns, working miracles, and suffering persecution. 
 1 And he came to Derbe and Lyslra. And behold, there was a certain disciple tliere named 
 Timothy, the son of a widow woman that believed, of a father a Gentile. 2 To this man tiie 
 breihrer'i that were in Lystra and Iconium, gave a "ood testimony. 3 Him Paul would have to 
 go forth v\ ith him: and taking him he circumcised him because of the Jews that were in those 
 places. For they all knew that his father was a Gentile. 4 And when they passed through 
 the cities, they delivered unto them to keep the decrees that were decreed of the Apostles 
 and Ancients which were at Jerusalem. 5 And the Churches were confirmed in faith, and 
 did abound in number daily. 6 And passing through Phrygia and the country of Galatia, they 
 were forbidden by the Holy Ghost to preach the word in Asia. 7 And when they were come 
 into Mysia, they attempted to go into Bithynia; and the Spirit of Jesus permitted tham not. 8 
 And when they hud pa.ssed through Mysia, they went down to Troas: 9 And a vision by night 
 was showed to Paul; There was a certain man of Macedonia standing and beseeching Inm, 
 and saying, pass into Macedonia, and help us. 10 And as soon as he had seen the vision, forth- 
 with we sought to £^0 into Macedonia, being assured that God had called us to evangelize to 
 them. 11 And sailing from Troas, we came with a straight course to Samothracia, and the 
 day following to Neapolis : 12 And from thence to Philippi, which is the first city of the 
 part of Macedonia, a Colonia. And we were in this city certain days, abiding. 13 And upon 
 the day of the Sabbaths, we went forth without the gate beside a river, where it seemed that 
 there was prayer ; and sitting we spake to the women that were assembled. 14 And a certain 
 woman named Lydia, a seller of purple of the city of llie Thyatirians, one that worshipped 
 God, did hear: whose heart our Lord opened to attend to those things which were said of 
 Paul. 15 And when she was baptized, and her house, she besought us, saying : If you have 
 judged me to be faithful to our Lord, enter in unto my house, and tarry. And she constrained 
 us. 16 And it came to pass as we went to prayer, a certain wench having a Pythonical spirit, 
 met us, that brought great gain to her masters by divining. 17 This same following Paul and 
 us, cried saying. These men are the servants of the high God, which preach unto you the way 
 of salvation. 18 And this she did many days. And Paul being sorry : and turning, said to the 
 spirit, 1 command thee in the name of Jesus Christ to go out from ner. And he went out the 
 same hour. 19 But her masters seeing that the hope of their gain was gone, apprehending 
 Paul and Silas, brought them into the market place, to the princes: 20 And presenting them 
 to the magistrates, they said. These men trouble our city, oeing Jews: 21 And they preach 
 a fashion which it is not lawful for us to receive, nor do, being Romans. 22 And the people 
 ran against them : and the magistrates tearing their coats commanded them to be beaten with 
 rods. 23 And when they had laid many stripes upon them, they did cast them into prison, 
 commanding the keeper that he should keep them diligently. 24 Who when he had received 
 
 Annotations. 
 ver. 39. Dmensinn. Such occasions of dif- 
 ferences fall out even among the perfect men 
 often, without any great offence. And this 
 their departing fell out to the great increase 
 of Christians. And therefore it is very ridicu- 
 lously applied to excuse the disagreeing of the 
 heretics among themselves, in the principal 
 points of religion, namely, the Sacrament. 
 
 Annot.ations. 
 
 ver. 4. Keep the decrees. Here again they 
 take order that the decrees and articles of 
 faith agreed upon in the Council of Jerusalem, 
 should be executed and observed. Whereby 
 we see both the great authority of councils, 
 and the diligence that all Prelates ought to 
 have to see the decrees and canons of the 
 councils put in execution. 
 
 ver. Ci. Forbidden by the Holy Ghost. This 
 people had not the Go.'pel denied unto them 
 altogether, but for a time : becAse, as Bcde 
 thinketh, God foresaw that they would not be- 
 
 Chapter 15. 
 
 ver. 41. Commanding them. Not only the 
 things commanded by Christ's e.xpress word, 
 or written in the Scriptures, as our Heretics 
 hold, but whatsoever the Apostles and Rulers 
 of the Church command, is to be kept and 
 obeyed. See these words repeated again cap. 
 16, 4. and that in the Greek, lest any man cavil, 
 because here the Greek hath them not. 
 
 ClIAPTEK 16. 
 
 lieve, and so should have been more grievously 
 damned. 
 
 ver. 12. A Colonia. Colonia, is such a city, 
 where the most inhabitants are strangers, sent 
 thither from other great cities and states, 
 namely from the Romans. 
 
 ver. 17. The.ie men are the servants. Eith>^r 
 the devil was compelled bv the virtue of Paul's 
 presence to say truth, or else, as such do often- 
 times, he spoke truth now, that they might the 
 more trust him, and he better beguile liiem at 
 other times. 
 
ACTS. 203 
 
 Buch commandment, cast them into the inner prison, and made their feet fast in the stoclts. 25 
 And jit midnight, Paul and Silas praying, did praise God. And they that were in the prison, 
 heard them. 26 But suddenly there was made a great earthquake, so that the foundations of 
 the prison were shaken. And ibrthwith all the doors were opened : and the bands of ail were 
 loosed. '-^7 And the keeper of the prison waked out of his sleep, and seeing the doors of the 
 
 Erison opened, drawing out his sword, would have killed himself, supposing that the prisoners 
 ad been fled. 28 But Paul cried with a loud voice, saying, Do thyself no harm, for we are 
 all here. 29 And calling for light, he went in, and trembhng fell down to Paul and Silas at 
 their teet : 30 And bringing them forth, he said, masters, what must 1 do that 1 may be saved ? 
 31 But he said, Believe in our Lord Jesus: and thou shalt be saved and thy house. 32 And 
 they preached the word of our Lord to him with all that were in his house. 33 And he taking 
 them in the same hour of the night, washed their wounds : and himself was baptized and ail 
 his house incontinent. 34 And when he had brought them into his own house, he laid the 
 table for them, and rejoiced with all his house, believing God. 35 And when day was come, the 
 magistrates sent the sergeants, saying. Let those men go. 36 And the keeper ot the prison 
 told these words to Paul, That the magistrates have sent that you should be let go, now there- 
 fore departing, go ye in peace. 37 But Paul said to them. Being whipped openly, uncon- 
 demneci, men that are Romans, they have cast us into prison : and now do they send us out 
 secretly? Not so, but let them come, and let us out themselves. 38 And the sergeants re- 
 ported these words to the magistrates. And they were afraid hearing that they were Romans. 
 39 And coming they besought them, and bringing them forth they desired them to depart out 
 of the city. 40 And going out of the prison, they entered in unto Lydia: and having seen the 
 brethren, they comforted them, and departed. 
 
 CHAPTER XVII. 
 How in other parts of Macedonia he planted the Church, and namely at Thessalonira, 5 where the 
 obstinate Jews are so malicious, that they ptcrsue him also into Berea, 14 From whence being con- 
 ducted into Greece, he preached at Athens both to the Jews and Gentiles, disputing vrith the Philoso- 
 phers, 19 and in Areopagus, persuading themfrom their Idols unto one God and Jesus Christ 
 raised from the dead. 
 
 1 And when they had walked through Amphipolis and Apollonia, they came to Thessalo- 
 nica, where there was a Synagogue of the Jews. 2 And Paul according to the custom entered 
 in unto them, and three Sabbaths he discoursed to them out of the Scriptures, 3 Declaring 
 and insinuating that it behooved Christ to sufier and to rise again from the dead : and that 
 this is Jesus Christ, whom I preach to you. 4 And certain of them believed and were 
 joined to. Paul and Silas, and of the Gentiles that served God a great multitude, and noble 
 women not a few. .'i But the Jews envying, and taking unto them of all the rascal, lor certain 
 naughty men, and making a tumult, stirred the city : and besetting Jason's house, sought to 
 bring them forth unto the people. 6 And not finding them, they drew Jason and certain 
 brethren to the Princes of the city, crying, That these are they that stirred up the world, and 
 are come hither. 7 Whom Jason hath received, and all these do against the decrees of 
 Cesar, saying that there is another king, Jesus. 8 And they moved the people, and the princes 
 of the cily tiearing these things. 9 And taking a satisfaction of Jason and of the rest, they 
 dismissed them. 10 But the brethren forthwith by night sent away Paul and Silas unto Be- 
 rea. Who when they were come, entered into the Synagogue of the Jews. 11 And these 
 were more noble than they that are at Thessalonica, who received the word with all greedi- 
 ness, daily searching the Scripture, if these things were so. 12 And many surely ot them 
 
 Annotations. Chapter 16. 
 ver. 31. Believe in our Lord. It is no other I ver. 33. Washed their wounds. Happy gaolors 
 faith that saveth, but that which worketh by that do mercy toward their godly prisoners, and 
 charity. Aug. Euzkind, cap. 67. ! receive again by them such spiritual benefits- 
 
 Annotations. Chapter 17. 
 
 ver. 5. Envying Zelanies. This is the zeal 
 of Heretics, and a lively pattern of their deal- 
 ing at this day against Catholic Priests and 
 Preachers, and the good Jasons that receive them. 
 
 ver. 11. Searching the Scriptures. The Here- 
 tics use this place to prove that the hearers 
 must try and judge by the Scriptures, whether 
 their teachers' and preachers' aoctrine be true, 
 and so reject that they find not in the scrip- 
 tures, as though here the sheep were made 
 judges of their Pastors, the people of their 
 priests, and men and women of all sorts, even 
 of Paul's doctrine itself: which were the 
 most foolish disorder in the world. And they 
 did not therefore read the Scriptures of the 
 old Testament, for none of the new were yet 
 
 extant commonly, to dispute with the Apostle, 
 or to try and jtidge of his doctrine, or whether 
 they should believe him or no: for they were 
 bound to believe him, and obey his word, 
 whether he alleged Scripture or no, and whe- 
 ther they could read or understand the Scrip- 
 tures or no, bnt it was a great comfort and con- 
 firmation for the Jews that had the Scriptures, 
 to find even as Paul said, that Christ was God, 
 crucified, risen and ascended to heaven : 
 which by his preaching and expounding they 
 understood, and never before, though they read 
 them, and heard them read every Sabbath. 
 As it is a great comfort to a Catholic man, to 
 have the Scriptures declared and alleged and 
 most evidently for the Church's truth against 
 
S04 
 
 ACTS. 
 
 believed, and of honest women Gentiles, and men not a few. 13 And when the Jews in Thes* 
 salonica, understood that ut Berea also the word ot God was preached by Paul, they came 
 thither also, iiiovuig and troubling the multitude. 14 And then immediately the bretliren Sent 
 away Paul, to go unto the .sea ; but Silas aud Timothy remained there. 15 And they tliat con- 
 ducted Paul, broutrht him as far as Athens, and receiving commandment of liim to Silas and 
 Timothy, that they should come unto him very speedily, they departed. IG And when Paul 
 expected thein at Athens, his spirit was incensed within him, seeing the city given to Idolatry. 
 17 lie disputed therefore in the Synagogue with the Jews and them that served God, and in ' 
 the market-place, every day with them that were there. 18 And certain Philosophers of the 
 Epicures and the Stoics disputed with him, and certain said. What is that this word-sower 
 would say '.' But others. He seemeth to be a preacher of new Gods. Becau.se he preached to 
 them Jesus and the resurrection. 19 And apprehending him, they led him to Areopagus, 
 saying. May we know what this new doctrine is that thou speakesi ot ! 20 For thou briugest 
 in certain new things to our ears. We will know therefore what these things may mean. "21 
 And all the Athenians, and the strangers sojourning there, employed themselves to nothing 
 else but either to speak, or to hear some news. 22 But Paul standing in the midst of Areopa- 
 gus, saith : Ye men of Athens, in all things 1 perceive you as it were superstitious. 23 tor 
 passing by and seeing yon Idols, 1 found an altar also whereupon was written. To Ihe tinkiwwn 
 God. That therefore which you worship, not knowing it, the same do I preach to you. 24 
 The God that made the world and all things that are in it, he being Lord of heaven and earth, 
 dwelleth not in temples made with hand, 25 Neither is he served with men's hands, needing 
 anything, whereas himself giveth life unto all, and breathing, and all things : 26 And he made 
 of one all mankind, to inhabit upon the whole face of the earth, assigning set times, and the 
 limits of their habitation, 27 For to seek God, if happily they may ieel or find him although 
 he be not far from every one of us. 28 For in him we live and move and be, as certain also 
 of your own poets said. For of this kind also we are. 29 Being therefore of God's kind, we may 
 not suppose, the Divinity to be like unto gold or silver, or stone, the graving of art and devise 
 
 Annotations. 
 Heretics, in Sermons or otherwise. And it 
 doth the Catholics good and much confirmeth 
 them, to view dilieently the place alleged by 
 the Catholic preacTiers. Yet they must not be 
 judges for all that, over their own Pastors, 
 whom Christ commandeth them to hear and 
 obey, and by whom they hear the true sense 
 of Scriptures. 
 
 ver. 22. Superstitious. Paul called not them 
 superstitious for adoring the true and only 
 God with much devotion or many ceremonies, 
 or in comely prescribed order, or for doing 
 due reverence to Holy Sacraments, to Saints 
 and their memories. Images or Monuments : 
 or for keeping the prescribed laws, days, and 
 fasts of tne Church, or for fulfilling vows 
 made to God, or for blessing with the sign of 
 the Cross, or for capping or kneeling at the 
 name of Jesus, or for religiously using crea- 
 tures sanctified in the same name, or any other 
 Christian observation, ibr which our new Mas- 
 ters condemn the Catholic people of Super- 
 stition : themselves wholly void of that vice by 
 all wise men's judgment, because they have in 
 manner taken away all religion, and are be- 
 come Epicureans and Atheists, who are never 
 troubled with superstition, because it is a vice 
 consisting in excess of worship or religion, 
 whereof they are void, but the Apostle callcth 
 them superstitious for worshipping the Idols 
 and gods of the heathen, and for fear that 
 they nad, lest they should leave out any (lod 
 that was unknown to them, for thus their Altar 
 was inscribed : Diis Asitr, Eurome et Lyhiue, 
 Deo ignoto et peregrino, that is, To the gods 
 of Asia, Europe, and Lybia: to the un- 
 known and strange God. 'J'his superstition, 
 saith Augustine, is wholly taken away from 
 the Church by Christ's incarnation, and by 
 Uie Apostles' preaching, and by Martyrs' holy 
 
 Ch.\fter 17. 
 life and death. Neither doeth the Catholic 
 Church allow this or any other kind of super- 
 stitious observation. Only we must take heed 
 that we believe not her Adversaries definition 
 of superstition, for they would imply therein 
 all true religion. 
 
 ver. 23. HoU, I found, &c. The adversa- 
 ries, in the new Testament, 1580, translate, yo«r 
 devotions, most corruptly against the nature of 
 the Greek word, 2 TItess. 2. 4, and most wick- 
 edly, against the laudable devotion of good 
 Christians, calling the Pagans idolatry and 
 superstition, their devotions. 
 
 ver. 29. The Divinity to he like. Nothing 
 can be made by man's hand of what form or 
 sort soever, that is like to God's essence, or 
 to the form or shape of his Godhead or Divini- 
 ty, theretbre howsoever the heathens did paint 
 or grave tiieir Idols, they were nothing like to 
 God. And this also is impertinently alledged 
 by Heretics against the Church's images: 
 which are not made, either to be adored wiili 
 godly honour, or to be any resemblance of the 
 Divinity or any of the three persons in the 
 Godhead, but only in Christ as ne was in form 
 of man, who in that respect may be truly ex- 
 pressed, as other men by their portraits : and 
 of the Holy Gliost, not as he is in himself, but 
 as he appeared in fiery tongues, or in the 
 similitude of a dove, or such like. And so to 
 paint or grave any of the three persons as they 
 appeared visibly and cniporally, is no more 
 inconvenient or unlawful than it was inde- 
 cent for them to ajjpear in such forms. And 
 therefore to paint or portrait the Father also 
 being the first person, as he hath showed him- 
 self in vision to any of the Prophets of the old 
 or new Testament, namely to Daniel as an old 
 man, or the three angels representing^ the three 
 Persons to Abraham, or the one Angel that 
 
ACTS. 
 
 205 
 
 oFman. 30 And the times trul/ of this ignorance whereas God despised, now he denounceth 
 Unto men that all every where do penance, 31 P'or that he hath appointed a day wherein he 
 will judge the world in equity, by a man whom he hath appointed, giving all men faith, raising 
 him up troni the dead. 32 And when they had heard the resurrection ot the dead, certain in- 
 deed mocked) but certain said. We will hear thee again concerning this point. 33 So Paul 
 went forih out of the midst of them. 35 But certain men joining unto him, did believe 
 among whom was also Dioiiysius Areopagita, and a woman named Daraaris, and others with 
 them. 
 
 CHAPTER XVIII. 
 Al Corinth ill Achaia, he workcth with his own hands, preaching Jesus to he CirRiST, u7ito the Jews 
 upon (heir Sahbii/hs. 6 But they being obstinate and blaspheming, he in plain terms forsahelh them, 
 and tnrnclh to the Gentiles, among whom according to a vision that he had to emholdenhim, he plant- 
 eth the ('hiirch in great numbers. 12 The obstinate Jems in vain soliciting the Proconsul against 
 him. 18 From thence at length depjarting he retumeth 19 by Ephesiis, where he promise the Jews 
 to return to them, 22 and so to Antioch in Syria, from whence he began his journey, Acts 15 
 23 but not resting, by and by he goeth again to visit the new Churches that he planted. Acts 16. in 
 Galatia and Phrygia : 24 Apollo in his absence mightily conjounding the Jews at Ephesus, 27 
 and afterward at Corinth. 
 
 1 After these things, departing from Athens, he came to Corinth. 2 And finding a certain 
 Jew, .named Aquila, oorn in Pontus, who of late was come out of Italy, and Priscilla his wife, 
 because Claudius had commanded all Jews to depart from Rome, he came to them. 3 And 
 because he was of the same craft, he remained with them and wrought, and they were tent- 
 makers by their craft. 4 And he disputed in the synagogue every Sabbath interposing the 
 name of our Lord Jesus, and he exhorted the Jews and the Greeks. 5 And when Silas and 
 Timothy were come from Macedonia, Paul was instant in preaching, testifying to the Jews 
 that Jesus is Christ. € But they contradicting and blaspheming, lie shaking his garments 
 said to them. Your blood upon your own head: I being clean, from henceforth will go to the 
 Gentiles. 7 And departing thence, he entered into tlie house of a certain man, named Titus 
 Justus one that served God, whose house was adjoining to the synagogue. 8 And Crispus 
 the Prince of the Synagogue believed our Lord, with all his house : and many of the Corinthians 
 hearing believed, and were baptized. 9 And our Lord said in the night by a vision to Paul, 
 Do not fear, but speak, and hold not thy peace, 10 For because I am with thee : and no man 
 shall set upon thee to hurt thee : for I have much people in this city. 11 And he sat there a 
 year and six months, teaching among them the Word of God. 12 But Gallio being proconsul 
 of Achaia, the Jews with one accord rose up against Paul, and brought him to the judgment 
 seat, 13 Saying, That this man contrary to the Law persuadeth men to worship God. 14 And 
 Paul begimiinp^ to open his mouth, Gallio said to the Jews, If it were some unjust thing, or a 
 heinous fact, you men Jews, I should by reason bear you. 15 But if they be questions of 
 word and names and of your law, yourselves look unto it: I will not be judge of these things. 
 16 And he drove them from the judgment seat. 17 And all apprehending Sosthenes the prince 
 of the synagogue, struck him before the judgment seat: and Galho cared for none ot those 
 things. 18 But Paul when he had stayed yet many days, taking his leave of the brethren 
 Sailed to Syria, and with him Priscilla and Aquila, who had shorn his head in Cenchris, for he 
 
 Annotations. 
 wrestling with Jacob bare our Lord's person, 
 no such thing is any where forbidden, but is 
 very agreeable to the people's instruction. In 
 which sort the Angels were commonly por- 
 traited, and namely the Cherubims over the 
 Propitiatory, as they be now in the Church, not 
 in their natural form, but with corporal wings, 
 as the Seraphims appeared to Isaias the Pro- 
 phet, to express their quality and ofiice of be- 
 ing God's angels, that is, Messengers : and God 
 the Father with the world in his hand, to sig- 
 nify his creation and government of the same, 
 and such like : Whereof the people being well 
 instructed may take much good, and no harm 
 in the world, being now through their faith in 
 Christ far from all fond imagination of the false 
 gods of the Pagans. And therefore Gregory 
 saithofthe Church's Images, That ivhich scrip- 
 ture or writing doth to the readers, the same doth 
 the picture to the simple that look thereupon, for in 
 it even the ignorant see what they ought to follow, in 
 \t they do read, that know no letters. Where he 
 calleth it a matter of antiquity and very conve- 
 nient, that in holy places images were painted 
 
 Chapter 17. 
 
 to the people's Instruction, so they be taught 
 that they may not be adored with divine ho- 
 nour, and he in the same place sharply rebuked 
 Serenus the Bishop of Massilla, that of indis- 
 creet zeal he would take away images, rather 
 than teach the people how to use them. 
 
 ver. 34. Dionysius Areopagita. This is the fa- 
 mous Denis that first converted France, and 
 wrote those notable and divine works, De Ec- 
 clesiastica. et calesti hierarchia, de divinis noinini- 
 bus, and others, in which he confirmeth and 
 provetli plainly, almost all things that the 
 Church now useth in the ministration of the 
 holy sacrament, and affirmeth that he learned 
 them of the Apostles, giving also testimony for 
 the Catholic faith in most things now controver- 
 sied, so plainly, that our Adversaries have no 
 shift but to deny this Denis to have been the 
 author ofthem, feigning that theybe another's of 
 later age. Which is an old flight of Heretics, 
 but most proper to these of all others. Who 
 seeing all antiquity against them, are forced to 
 be more bold or rather impudent than others 
 in that point 
 
206 
 
 ACTS. 
 
 had a vow. 19 And he came unto Ephesus, and them he left there. But himself entering into 
 the synagogue, disputed with the Jews. 20 And when they desired him, that he would tarry 
 a longer time, he consented not. 21 But taking his leave, and saying, I will return to you 
 again God willing, he departed from Ephesus. 22 And goin^ down to Cesarea, he went up, 
 and saluted the Church, and came down to Antioch. 23 And having tarried there a certain 
 time, he departed, walking in order through the country of Gulatia and Phrygia, confirming all 
 the disciples. 24 And a certain .lew, named Ai)ollo, born at Alexandria, an eloquent man, 
 came to Ephesus, mighty in the Scriptures. 25 This man was taught the way of our Lord : 
 and being tervent in spirit he snake and taught diligently those things that pertain to Jesus, 
 knowing only the baptism of John. 26 This man therefore began to deal confidently in the 
 synagogue. Whont when Pri.scilla and Aquila had heard, they took him unto them, and ex- 
 pounded to liim the way of our Lord more diligently. 27 And whereas he was desirous to go 
 to Achaia, the brethren exhorting wrote to the disciples to receive him. Who, when he was 
 come, profited them much that had believed. 28 For he with vehemency convinced the Jews 
 openly, showing by the scriptures that Jesus is Christ. 
 
 CHAPTERXIX. 
 How Paul he"an the Church of Ephesus, first in twelve that wrre baptized vith John's baptism, 8 
 then preaching three months in the Synagogue of the Jeu:s, until for their obstinacy and blaspheming, 
 he Jorsook them, disputing afterward in a certain school for two years space to the marvellous 
 increase of the Church, specially through his great miracles also, in healing diseases with the touch 
 of his clothes, and expelling devils, 13 who yet contemned the exorcists of the Jews. 18 How 
 the Christiajis there confess their acts, and burn their unlauful boohs: 12 arid how he foretold 
 that after he had been at Jerusalem, he must see Rome, 23 and what a great sedition was 
 raised against hi7n at Ephesus, by them that got their living of working to the idolatrous Temple 
 of Diana. 
 
 1 And it came to pass when Apollo was at Corinth, that Paul having gone through the 
 higher parts came to Ephesus, and found certain disciples : 2 And he said to them, have you 
 received the Holy Ghost, believing ? But they said to him, Nay, neither have we heard whe- 
 ther there be a Holy Ghost. 3 But he said. In what then were you baptized ? Who said, In 
 John's baptism. 4 And Paul said : John baptized the people with the baptism of penance, say- 
 ing : That they should believe in him that was to come after him, that is to say, in Jesus. 5 
 Hearing these things they were baptized in the name of our Lord Jesus. 6 And when Paul 
 had imposed hands on them, the Holy Ghost came upon them, and they spake with tongues, 
 and prophesied. 7 And all the men were about twelve. 8 And entering into the Synagosne, 
 he spake confidently for three months, disputing and exhorting of the kingdom of God. 9 "But 
 when certain were indurate, and believed not, ill-speaking the way of our Lord before the 
 multitude, departing from them, he separated the disciples, daily disputing in the school of one 
 Tyrannas. 10 And this was done for the space of two years, so that all which dwelt in Asia, 
 heard the word of our Lord, Jews and Gentiles. 11 And God wrought by the hand of Paul 
 miracles not common: 12 So that there were also brought from his body napkins or hand- 
 kerchiefs upon the sick, and the diseases departed from them, and the wicked spirits went out. 
 13 And certain also of the Judaical exorcists that went about assayed to invocate upon them that 
 had evil spirits, the name of our Lord Jesus, saying, I adjure you by Jesus whom Paul 
 preacheth. 14 And there were certain sons of Sceva a Jew, chief Priest, seven, that did this, 
 15 But the wicked spirit answering, said to them, Jesus I know, and Paul I know : but you, 
 
 Annotations. 
 
 ver. 3. In John's baptisin. John's baptism not 
 sufficient. 
 
 ver. 4. In Jesus. Christ's baptism neces- 
 sary. 
 
 ver. 6. Imposed hands on them. Paul minis- 
 tered the Sacrament of (Confirmation. Annot. 
 cap. 8. 11. 
 
 ver. 12. Napkins. The napkins that had 
 touched Paul's body, wrought miracles, and it 
 was no superstition to attribute that virtue to 
 them which God gave to them indeed : nor to 
 seek to touch them for health, was any dis- 
 honour to God, but it much proved Christ's re- 
 ligion to be true, and him to be the only God, 
 whose servants, yea whose servants' shades 
 and napkins could do such wonders, as Chry- 
 sostom, torn. 5. ront. Gentiles, quod Christus sit 
 Deus, in vit. DabyUc, showeth in a whole book 
 to that purpose against the Pagans, proving 
 hereby and by the like virtue of other Saints 
 and their Relics, that Christ their Lord and 
 Master is God, for it is all one concerning the 
 
 Chapter 19. 
 bodies of saints, relics, garments, staves, books, 
 or any thing that belonged to them, all which 
 may and have done, and yet do, when it is ne- 
 cessary to our edification, the like wonders to 
 God's great honour : not only in their lite time, 
 but after their death much more, for Paul's 
 napkins had as great force when he was dead, 
 as when he lived, and so much more, as his 
 grace and dignity with (iod is greater than 
 before. Which Chrysostome in the place al- 
 leged proveth at large by the shrine of Babylas 
 the Martyr : and to think the contrary, is the 
 Heresy of Vigilantius, condemned so long 
 since as Hicrome's time, and by him refuted 
 abundantly. 
 
 ver. 15. Paul I know. Both the said napkins 
 taken from Paul's body, and his name also, 
 were dreadhiland able to expel devils. Where- 
 by we learn that not only Christ's name, which 
 is the principal, but his servants' names also 
 invocatcd upon the possessed, have powcrover 
 devils : which is a marvellous honour to saints, 
 
ACTS. 
 
 207 
 
 what are ye ? 16 And the man in whom the wicked spiritwas, leaping upon them, and master- 
 ing both, prevailed -xgainst them, so that they fled out of that house naked and wounded. 17 
 And this was made notorious to all the Jews and the Gentiles that dwelt at Ephesus : and fear 
 fell upon all them, and the name of our Lord Jesus was magnified, 18 And many of them that 
 had believed, came confessing and declaring their deeds. 19 And many of them that had fol- 
 lowed curious things, brought together their books and burnt them before all : and counting the 
 prices of them, they found the money to be fifty thousand pence. 20 So mightily increased the 
 word of God and was confirmed. 21 And wiien these things were ended, Paul purposed in the 
 Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying. After 
 I shall have been there, I must see Rome also. 22 And sending into Macedonia two of them 
 that ministered unto him, Timothy and Erastus, himself remained for a time in Asia. 23 And 
 at that time there was made no little trouble about the way of our Lord. 24 For one named 
 Demetrius, a silversmith, that made silver temples of Diana, procured to the artificers no 
 Binallgain: 25 Whom calling together and them that were the same kind of workmen, he 
 said, Sirs, you know that our gain is of this occupation : 26 And you see, and hear that this 
 same Paul by persuasion hath averted a great multitude not only of Ephesus, but almost of all 
 Asia, saying. That they are not gods which be made by hands. 27 And not only unto us is this 
 part in danger to be reproved, but also the temple of great Diana shall be reputed for nothing, 
 yea, and her majesty shall begin to be destroyed, whom all Asia and the world worshippeth. 
 28 Hearing these things, tney were replenished with anger, and cried out saying, Great is 
 Diana of the Ephesians. 2'J And the whole city was filled with confusion, and they ran violently 
 with one accord into the theatre, touching Gaius and Aristarchus, Macedonians, Paul's com- 
 
 E anions. 30 And when Paul would have entered into the people, the disciples did not permit 
 ini. 31 And certain also of the Princes of Asia that were his friends, sent unto him, desiring 
 that he would not adventure himself into the theatre. 32 And others cried another thing. For 
 the assembly was confuse, and the more part knew not for what cause they were assembled. 
 33 And of the multitude they drew forth Alexander, the Jews thrusting him forward. But 
 Ale.xande'- with his hand desiring silence, would have given the people satisfaction. 34 Whom 
 as soon as they perceived to be a Jew, there was made one voice of all, almost for the space of 
 two hours crying out. Great is Diana of the Ephesians. 35 And when the Scribe had appeased 
 the multitudes, he saith, Ye men of Ephesus, for what man is there that knoweth not the city 
 of the Ephesians to be a worshipper of great Diana, and Jupiter's child ? 36 Forasmuch there- 
 fore as these things caimot be gainsaid, you must be quieted, and do nothing rashly. 37 For 
 you have brought these men, being neither sacrilegious, nor blaspheming your Goddess. 38 But 
 
 Annotations. 
 and nothing diminisheth the glory of Christ, but 
 exceedingly increaseth the same, not only him- 
 self, but his servants also being able to do such 
 things, and to be stronger than any devil in hell. 
 So we read in Hierome that many did invocate 
 the name of Ililarion upon the possessed, and 
 the devils straight departed, so did the devil 
 know Babylas and other saints, even after they 
 were deaa,_when they could not speak for the 
 presence of their relics, and when they were 
 tormented and expelled by them : whereof all 
 antiquity is full of testimonies. But our heretics 
 Luther and Calvin, and their scholars attempt- 
 ing to cast out devils, sped much like as these 
 good fellows did. 
 
 ver. 18. Their deeds. They made not only 
 a general confession wherein all men show 
 themselves alike to be sinners, as our Protest- 
 ants do : but every one confessed his own pro- 
 per deeds and faults. 
 
 ver. 19. Curious things. Curious and unlaw- 
 ful sciences, as Witchcraft, Necromancy, and 
 other means of divination by soothsaying, 
 figure-casting, interpretation of dreams, orany 
 way not allowed by God and his Church, must 
 much more be abhorred of old Christians, 
 when thesi; so lately converted were zealous 
 and so diligent to leave them. And by this ex- 
 ample all that are newly reconciled to the 
 Church, are taught the fi^rst thing they do, to 
 bum their heretical and naughty books. 
 
 ver. 19. Books. A Christian man is bound to 
 burn or deface all wicked books of what sort 
 
 Chapter 19. 
 soever, especially heretical books. Which 
 though they infect not hini always thatkeepeth 
 them, yet being forthcoming, they maybe noi- 
 some and pernicious to other that shall have 
 them and read them after his death, or other 
 wise. Therefore hath the Church taken order 
 for condemning all such books, and against the 
 reading of them, where danger may ensue : 
 and the Christian Emperors, Constantius Mag- 
 nus, Valentinian, Theodosius, Marcian, Justi- 
 nian, made penal laws for the burning or de- 
 facing of them. Zozom. lib. 1. ca. 20. lib. 2, en. 
 31. Conc.Chalc. Act. 3. in fine, cap. Amplw. and in 
 fine totius Cone. c. Imperator. Cone. Constanti- 
 nop. 2. confes. 5. ca. Dehitam. and Act. 1. ca. and 
 ca. Rem. Eusebius, lib. 3. de vita Constant, ca. 
 61. 62. 63. 64. The danger of reading them, as 
 it is manifest, so it is signified by Euseb. lib. 7 
 ca. 6. August, lib. 3. de bapt. cap. 14. Greg. lih. 
 G. ep. 64. 
 
 ver. 21. Rome also. Of taking away the 
 Gospel from Jerusalem the head city of the 
 Jews, and giving it to Rome the head city of 
 the Gentiles. 
 
 ver. 24. Temples of Diana. The Protestants 
 translate, shrines, in the bible, an. 1577, to make 
 the people think that ittoucheth the holy shrines 
 of saints : most corruptly, the Greek signifying 
 plainly, temples, and that of heathen gods. 
 
 ver. 35. Jupiter's child. Here the heretics 
 add to the text this word, image, more than in 
 the Greek, to put a scruple into the people's 
 mind concerning holy Images. 
 
208 ACTS. 
 
 if Demetrius and the artificers that are with him, have matter to say against any man, there 
 are Courts kept in the common place, and there are Proconsuls, let ihtm accuse one another. 
 3y And it you ask any oilier niatter: it nuiy be resolved in a lawlul assembly. 40 For we are 
 in danger also to be accused tor this day's sedition : whereas there is no man guilty by whom 
 we may give an account ol this concourse. And when he had said these things he dismissed 
 the assembly. 
 
 CHAPTER XX. 
 Having visited the Churches of Macedonia und Aehaia, as he purposed Act 19, and now about to sail 
 from Corinth toward Jerusalem, because of the Jews h/ing in wait for him, he is constrained to 
 return into Macedonia. G And so at I'hilijiptis taking hoal, conielh to Troas, vuliere upon the Sunday, 
 with a sermon, and a miracle, he grcalii/ amjirmith that Clinrch. 13 Thence comins: to Mihiiim, 
 17 he senilclh to Ejihesus for the clergy if those parts, to v-honi he viuheth a Pastoral sermon, com- 
 mitting unto their charge the jlock begun by him there, and now like to be seeti of him no more, con- 
 sidering the troubles that hi/ revelation he lookeih for at Jerusalem. 
 
 1 And alter that the tumult was ceased, Paul calling the disciples, and exhorting them, took 
 his leave, and set forward to go into Macedonia. 2 And when he had walked through those 
 parts, and had e.\horted them with much speech, he came to Greece : 3 Where when he had 
 spent three months, the .lews laid wait lor him as he was about to sail into Syria: and he had 
 counsel to return through Macedonia. 4 And there accompanied him Sosipater of Pyrrhus, 
 of Bercra : and oi Thessalonians, Aristarchus, and Secuudus : and Gains ot'Derbe, and'Timo- 
 thy : and of Asia, Tychicus and Trophimus. 5 These goiui; before, staid lor us at Troas : 
 6 But we sailed after the days of Azymes from Philippi, and came to them unto Troas in five 
 days, where we abode seven days. 7 And in the first of the Sabbath, when we were assem- 
 bled to break bread, Paul disputed with them, being to depart on the morrow, find he continued 
 the sermon uniil midnighi. 8 And there were a great number of lamps in ilie upper chamber 
 where we were assembled. 9 And a_ certain young man named Eutychus, sitting upon the 
 window, whereas he was oppressed with heavy sleep, Paul disputing lono-, driven by sleep, 
 fell from the third loft down, and was taken up dead. 10 To whom when Paul was gone 
 down he lay upon him : and embracing him he said, Be not troubled, for his soul is in liim. 
 11 And going up and breaking bread and tasting, and having talked sufTiciently to them until 
 ' daylight, so he departed. 12 And they brought the lad alive, and were not a little comforted. 
 13 But we going up into the ship, sailed to Asson, from thence meaning to receive Paul, for 
 so he had ordained, himself purposing to journey by land. 14 And when he had found us in 
 Asson, taking him with us, we came to Mytclene. 15 And sailing thence, the day following 
 we came over against Chios : and the other day we arrived at Samos : and the day following 
 •we came to Miletum. 1(5 For Paul had purposed to sail, leaving Ephesus, lest any stay should 
 be made him in Asia. For he hastened, if it were possible for him, to keep the day'of Pen- 
 tecost at Jerusalem. 17 And sending from Miletum to Ephesus, he called the Ancients of the 
 Church. 18 Who bein^ come to him, and assembled together, he said to them. You know, 
 from the first day that lentered into Asia, in what manner I have been with you all the time, 
 19 Serving our Lord with all humility, and tears, and temptations, that did chance to me by 
 the conspiracies of the Jews: 20 How I liave withdrawn nothing that was profitable, but that 
 I preached it to you, and taught you openly and from house to house. 21 Testifying to Jews 
 and Gentiles penance toward God and faith in our Lord Jesus Christ. 22 And now behold, 
 being bound by the spirit, I go to Jerusalem: not knowing what things shall befal me in it, 
 23 But that the Holy Ghost throughout all cities doth protest to me, saying : that bands and 
 tribulations abide me at .lerusalem. 24 But I fear none of these things, neither do I make my 
 life more precious than myself, so that I may consummate my course and ministry which I 
 received of our Lord Jesus, to testify the Gospel of the grace of God. 25 And now' behold I 
 do know, that you shall no more see my face all you through whom I have passed preaching 
 the kingdom of God. 26 Wherefore I take you to witness this present day that I am clear 
 
 Annotations. Chapter 20. 
 
 ver. 7. Break bread. Paul did here break 
 bread on the Sunday, as it is broken in the Sa- 
 crament of the body of Christ, and had both 
 before and after the celebrating of the Sacra- 
 ment a Sermon to the jieople. Aug. ep. 86. ad 
 Cnsidanunt. Vener. Beda in 20 Act. 
 
 ver. 16. Pentecost. Tliough the Apostles 
 might desire to come to the Jews' Festivities, 
 by reason of the general concourse of people 
 to the same, the better to deal for their salva- 
 tion and to spread the Gospel of Clirist, vet it 
 is like that they now kept solemnly the Chris- 
 tian Pentecost or Whitsuntide, for memory 
 of the Holy Ghost, and that Paul went to 
 that Feast of the Christians, rather than the 
 other of the Jews. And Ven. Bcde saith here, 
 
 The Apostle maketh hoste to keep the fiftieth day, 
 that is, of remission and of the Iloly Ohost. For, 
 that the Christians already kept the eighth 
 day, that is, the Sunday or <nir Lord's day, and 
 had altered already the ordinary Sabbaih into 
 the same, it is plain by the Scriptures, 1 Cor. 
 16. 2. Apoc. 1. 10. and by Antiquity, Justin. 
 Marl. Apolog. 2. ad Anton. Pium in fine. And it 
 is as like that they changed the Jews' Pasch 
 and Pentecost as that. s]iecially, when it is 
 evident that these Festivities be kept by Apos- 
 tolic tradition, and approved by the use of all 
 ancient Churches and Councils. 
 
 ver. 21. Penance toward. Apostolic preaching 
 commendeth not faith only but penance also tu 
 the people. 
 
ACTS. 
 
 from the blood of all. 27 For I have not spared to declare unto you all the counsel of God. 
 28 Take heed to yourselves and to the whole flock wherein the Holy Ghost hath placed you 
 bishops, to rule the Church of God which he hath purchased with his own blood. 29 1 know 
 that after my departure there will ravening wolves enter in among you, not sparing the flock. 
 30 And out of your own selves shall arise men speaking perverse things, to draw away disci- 
 ples after themselves. 31 For the which cause be vigilant, keeping in memory that for three 
 years, ni^ht and day, 1 ceased not with tears to admonish everv one of you. 32 And now I 
 commend you to God and to the word of his grace, who is able to edity, and to give inheri- 
 tance in all the sanctified. 33 No man's silver and gold or garment have I coveted. 34 Your- 
 selves know that for such things as were needful for me and them that are with me, these 
 hands have ministered. 35 1 have showed you all things, that so labouring you must receive 
 the weak, and remember the word of our Lord Jesus, because he said. It is a more blessed 
 thing to give rather than to take. 3C And when he had said these thincs, falling on his knees, 
 he prayed with all them. 37 And there was great weeping made of all, and falling upon the 
 neck of Paul, they kissed him. 38 Being sorry most of all for the word which he had said, 
 that they should see his face no more. And they brought him going imto the ship. 
 
 CHAPTER XXI. 
 From Miletum going on his journey, 4 he cannot he dissuaded neither at Tyre, 8 nor at Cesarea, 
 in both which places the Holy Ghost revealed hovi he should be handled in Jerusalem, 10 the Pro- 
 phet Agahus ejcpressly foretelling that the Jews there should deliver him to the Gentiles, 15 but to 
 Jerusalem he cometh: where being welcome to the Christians, and namely to James the Bishop, and 
 to the Priests, while he goeth about to satisfy the Christian Jews there, who had been misinformed of 
 him, as if he had taught it to be unlawful J or the Jews to keep Moses' Law: 27 he is invaded by 
 the infidel Jews, and ready to be murdered by them, until the lioman soldiers do rescue him. 
 1 And when it came to pass, that \ye sailed, being carried from them, with a straight course 
 we came to Coos, and the day following to Rhodes, and from thence to Patara. 2 And when 
 we had found a ship that passed over to Phoenice, going up into it, we sailed. 3 And when 
 we were in the sight of Cyprus, leaving it on the left hand, we sailed into Syria, and came to 
 Tyre : for there the ship was to discharge her load. 4 And finding disciples, we tarried there 
 seven days : who said to Paul by the Spirit, that he should not go up to Jerusalem. 5 And the 
 days being expired, departing, we went forward, all bringing us on the way, with their wives 
 and children, till we were out of the city : and falling upon our knees on the shore, we prayed. 
 6 And when we had bid one another farewell, we went up into the ship : and they returned 
 unto their own. 7 But we having ended the navigation, from Tyre came down to Ptolemais: 
 and saluting the brethren, we tarried one day with them. 8 And the next day departing, we 
 came to Cesarea. And entering into the house of Philip the Evangelist, who was one of the 
 seven, we tarried with him. 9 And he had four daughters, virgins, that did prophesy. 10 And 
 as we abode there for certain days, there came a certain Prophet from Jewry, named Agabus. 
 11 He, when he was come to us, took Paul's girdle : and binding his own hands and leet, he 
 said, Thus saith the Holy Ghost: The man whose girdle this is, so shall the Jews bind in Je- 
 rusalem, and shall deliver him into the hands of the Gentiles. 12 Which when we had heard, 
 we and they that were of the same place, desired him that he would not go up to Jerusalem. 
 13 Then Paul answered, and said. What do you, weeping and afflicting my heart ? for I am 
 ready not only to be bound, but to die also in Jerusalem for the name of our Lord Jesus. 14 
 And when we could not persuade him, we ceased, saying. The will of our Lord be done. 
 15 And after these days, being prepared, we went up to Jenisalem. 16 And there came also 
 
 Annotations. 
 ver. 29. Ravening wolves. The governors of 
 the Church are foretold of the great danger 
 that should fall to the people by wolves, that 
 is to say, by Heretics, whose cruelty toward 
 the Catholics is noted by this term. They be 
 known by the forsaking the unity of the Church 
 whereof they were before, by going out and 
 drawing many disciples after them, and by 
 their perverse doctrine. Such wolves came 
 afterward indeed in divers ages, Arius, Mace- 
 donius, Nestorius, Eutyches, Luther, Calvin, 
 
 treat bloodsucking wolves, and wasters of the 
 ock of Christ. 
 
 Chapter 20. 
 
 ver. 35. More blessed to give. Among many 
 other infinite goodly things and speeches 
 which Christ spake and be not written in the 
 Gospels, this sentence is one : which Paul 
 heard of some of the Apostles daily conversant 
 with him, or else learned of Christ himself, or 
 of tiie Holy Ghost. And it signifieth, that where- 
 as the world commonly counteth him happy 
 that receiveth any benefit, as alms either tempo- 
 ral or spiritual, yet indeed he thatgiveth orbe- 
 stowelh, is more happy. Which if the world 
 did well consider, men would give alms faster 
 than they do, if it were but for their own benefit. 
 
 Annotations. 
 
 ver. 9. Four daughters. As Peter had a wife, 
 
 but used her not after his calling, as it is noted 
 
 elsewhere out of Hierome, Luke 4, 38. so may 
 
 it be said of Philip being Deacon. 
 
 ver. 9. Virgins. Luke noteth specially that 
 his daughters were Virgins, meaning no doubt I c. 34. Occam, c. 29. in hunc locum. 
 18* 
 
 Chapter 21. 
 that they were of the state, profession, or pur- 
 pose of perpetual virginity, not only they that 
 were young maids unmarried ; and that they 
 were the rather for that, endowed with the gift 
 of prophesy, as Hierome saith, lib. 1. adv. Jov. 
 
210 ACTS. 
 
 of the disciples from Cesarca witli us, bringing with them one Jason, a Cyprian, with whom 
 we should lodge, an old disuiple. 17 And when we were come to Jerusalem, the brethren 
 received us gladly. 18 And the day following Paul went in with us to James, and all the 
 Ancients were assembled. 19 Whom when ne had saluted, he told particularly what God 
 had done among the Gentiles by his ministry. 20 But they hearing it, magnified God, and 
 said to him : Thou seest, brother, how many thousands there are among the Jews that have 
 believed: and all are zealators of the Law. 21 But they have heard of thee that thou dost 
 each those Jews that are among the Gentiles, to depart from Moses : saying that they ought 
 not to circumcise their children, nor walk according to the custom. 22 What is it then ? 
 needs must the multitude assemble : for they will hear that thou art come. 23 Do this there- 
 tore which we tell thee. There are with us four men, that have a vow on them. 24 Taking 
 these unto thee, sanctity thyself with them : and bestow on them, that they may shave their 
 heads : and all shall know that the things which they heard of thee, are false : but that thvself 
 also walkcst keeping the Law. 25 But concerning them that believe of the Gentiles, we liave 
 written, decreeing that they refrain themselves from the immolated to Idols, and blood, and 
 sufibcated, and fornication. 2G Then Paul taking the men unto him, the next day being puri- 
 fied with them entered into the temple, showing the accomplishment of the days of the purifi- 
 cation, imtil an oblation was offered for every one of them. 27 But whiles the seven days 
 were a finishing, those Jews that were of Asia, when they had seen him in the temple, stirred 
 up all the people and laid hands upon him, 28 Crying, Ye men of Israel, help: tliis is the 
 man that against the people and the Law and this jilace teaching all men every where, hath 
 also moreover brought in Gentiles into the Temple, and hath violated this holy place. 29 For 
 they had seen Trophimus the Ephesian in the city with him, whom they supposed that Paul 
 had brought into the Temple. 30 And the whole city was in an uproar : and there was made 
 a concourse of the people. And apprehending Paul, they drew him forth of the Temple : and 
 immediately the doors w-ere shut. 31 And as they sounnt to kill him, it was told the Tribune 
 of the band. That all Jerusalem is in a confusion. 32 Who forthwith taking unto him soldiers 
 and centurions, ran down to them. WHio, when they had seen the Tribune and the soldiers, 
 ceased to strike Paul. 33 Then the Tribune coming near apprehended him, and commanded 
 him to be bound with two chains : and he demanded who he was, and what he had done. 34 
 And some cried one thing, some another, in the multitude. And whereas he could not know 
 the certainty for the tumult, he commanded him to be led into the castle. 35 And w hen he 
 was come to the stairs, it chanced that he was carried of the soldiers because of the violence 
 of the people. 36 For the multitude of the people followed, crying,, Away with him. 37 And 
 when Paul began to be brought into the castle, he saith to the Tribune, Is it lawful for me to 
 speak something to thee ? Who said, Canst thou speak Greek? 38 Art not thou the Egyptian 
 that before these days did raise a tumult, and didst lead forth into the desert four thousand 
 nien, that were murderers? 39 And Paul said to him, I am a man truly a Jew of Tarsus, a 
 citizen not of an obscure city of Cilicia. And 1 desire thee, permit me to speak to the people. 
 40 And when he had permitted him, Paul standing on the stairs, beckoned with his hand to 
 the people : and great silence being made, he spake unto them in the Hebrew tongue, saying, 
 
 CHAPTER XXII. 
 Being licensed hy. the Tribune to speak to the people, lie sfioueih them that he was once as earnest on 
 that side as they now be : 6 and how strange and miraculous his conversion was. 17 They hear 
 him quietly, until he began to make mention of a vision that sent him avw/from them to the Gentiles, 
 22 Then they cry out upon him so, 23 that for their crying the Tribune comnuindeth him to be 
 scourged. 25 Which yet by his wisdom he escapelh. 
 
 1 Men brethren and fathers, hear what account I do render now unto you. 2 And when 
 they had heard that he spake to them in the Hebrew tongue, they did the more keep silence. 
 3 And he saith, 1 am a man a Jew, born in Tarsus in Cilicia, but brought up in this city, at the 
 feet of Gamaliel instructed according to the verity of the law of the fathers, an emulator of 
 the Law as also all you are this day : 4 Who persecuted this way unto death, binding and 
 delivering into custodies men and women, 5 As the high priest doth give me testimony and 
 all the Ancients. 6 Of whom receiving letters also to the brethren, I went to Damascus, that 
 I might bring them thence bound to Jerusalem, to be punished. 7 And it came to pass as I 
 was going, and drawing nigh to Damascus at mid-day, siuidcnly from heaven there shone 
 rouna about me much light : 8 And falling on the ground, I heard a voice saying to me, Saul, 
 Saul, why persecutest thou me ? 9 And I answered. Who art thou Lord ? And he said to me, 
 I am Jesus of Nazareth whom thou persecutest. 10 And iliey that were with me, saw the 
 light indeed, but the voice they heard not of him that spake with me. 11 And I said. What 
 shall I do Lord ? And our Lord said to me. Arise and go to Damascus : and there it shall be 
 told thee of all things that thou must do. 12 And whereas I did not see for the brightness of 
 
 Annotations. Chapter 21. 
 ver. 24. Keeping the Lam. All the observa-.l observed even of the Christian Jews: and 
 tions of the Law were now in themselves dead for fear of scandalizing the weak of that nation, 
 and unprofitable, yet till further propagation newly converted or prone to receive the faith, 
 of the Gospel, they were not damnable to the the Apostles by God's suggestion did think it 
 keepers nor offensive to God, but might be i good to observe them, as occasix)n required. 
 
ACTS. 
 
 ail 
 
 ^liat light, being led of my companions by the hand, I came to Damascus, 13 And one Ananias* 
 a man according to tlie Law having testimony of all the Jews inhabitants, 14 Coming tome, 
 and standing by me, said to me, Brother Saul, look up. And I the self same hour looked upon 
 him. 15 But he said, The God of our fathers hath preordained thee, that thou shouldst know 
 his will, and see the just one, and hear a voice trom his mouth : 16 Because thou shalt be his 
 witness to all men, of those things which thou hast seen and heard. 17 And now what tarriest 
 thou ? Rise up, and be baptized, and wash away thy sins invocating his name. 18 And it befel 
 me returning into .Jerusalem and praying in the temple that I was in a trance, 19 And saw him 
 saying unto me. Make haste, and depart quickly out of Jerusalem because they will not receive 
 thy testimony of me. 20 And 1 said. Lord, they know that I did cast into prison and beat in 
 every synagogue them that believed in thee. '21 And when the blood of Stephen thy witness 
 was shed, 1 stood by and consented, and kept the garments of them that killed him. 22 And he 
 said to me. Go, for into the Gentiles atar I will send thee. 23 And they heard hini until this word, 
 and they lifted up their voice, saying, Away with such a one from the earth : for it is not meet 
 he should live. 24 And when they cried out, and threw ofi' their garments, and cast dust into' 
 the air, 25 The Tribune commanded hun to be carried' into the Castle, and to be beaten with 
 whips, and that he should be tormented: to know for what cause they did so cry at hiin. 
 26 And when they had bound him very straiglit with thongs, Paul saith to the Centurion stand- 
 ing by him : Is it lawful for you to whip a man that is a Roman, and uncondemned ? 27 Which 
 the Centurion heariiig, went to the Tribune, and told him, saying, What wilt thou do ? for this 
 man is a citizen of Rome. 28 And the Tribune coming, said to him. Tell me, art thou a 
 Roman? But he said. Yea. 29 And the Tribune answered, I obtained this city with a great 
 sum. And Paul said. But I was also born to it. 30 Immediately therefore they departed from 
 him that were to torment him. The Tribune also feared after he understood that he was a 
 citizen of Rome, and because he had bound him. 31 But the next day meaning to know more 
 diligently for what cause he was accused of the Jews, he loosed him, and conniianded the 
 Priests to come together, and all the Council : bringing forth Paul, he set him among them. 
 
 CHAPTER ^XXIII. 
 As the people in the tumult, so also Ihe very chief of the Jews in their Council show themselves obstinate, 
 and wilful persecutors of the truth in PauV s person, ichose behaviour towards them is full nf constancy., 
 modesty, and wisdom. 11 Christ also by a vision cncouraqing him, andfurelelling that he shall to 
 Rome. 12 Yea, they consjnre with forty men to kill him traiforousli/. 16 But the matter being dc' 
 tectrd, the Roman Tribune conveyeth him strongly to Cesarea. 
 
 1 And Paul looking upon the Council, said. Men brethren, I with all good conscience have 
 conversed before God, until this present day. 2 And the High Priest Ananias commanded 
 them that stood by him, to smite hirn on the mouth. 3 Then Paul said to him, God shall strike 
 thee thou whited wall. And thou sitting judgest me according to the law, and contrary to the 
 law dost command me to be smitten ? 4 And they that stood by, said. Dost thotV revile the 
 _High Priest of God? 5 And Paul said, I knew not, brethren, that he is the High Priest. For 
 'it is written. The prince of thy people thou shalt not misspeah. 6 And Paul knowins that the one 
 part was of Sadducees, and the other of Pharisees, he cried out in the Council, Men brethren, 
 I am a Pharisee, the son of Pharisees: of the hope and resurrection of the dead am I judged. 
 7 And when he had said these things, there arose dissension between the Pharisees and Sad- 
 ducees, and the multitude was divided. 8 For the Sadducees say there is no resurrection, nor 
 
 Annotations. 
 ver. 17. Washaway thy sins. The sacrament 
 of Baptism doth itself wash away sins as here 
 is plain, and therefore doth not only signify, as 
 the Heretics affirm, that our sins be forgiven 
 before, or otherwise by faith only remitted, 
 whereby the Church's doctrine is proved to be 
 fully agreeable to the Scriptures, that the Sa- 
 craments give grace ex opere operato, that is, by 
 
 Annotations. 
 
 ver. 3. God shall strike thee. He said not this 
 through perturbation of mind, or of a passion, 
 but by way of prophecy; that this figurative 
 high priesthooQ, then trimmed like a whited 
 wall, was to be destroyed, whereas now the 
 true priesthood of Christ was come. Bede in 
 hujic loc. 
 
 ver 5. I knew not. Our -Lor<i, saith Cyprian, 
 in the Gospel, when it was said to him, Answerest 
 thou the high Priest so t teaching that the honour 
 
 Chapter 22. 
 the force and virtue of the work and word, done 
 and said in the Sacrament. 
 
 ver. 21. I stood by. Not only the principals, 
 but all that consent to the death and vexation 
 of Christians, even for the Catholic faith do 
 highly offend. Which the Apostle confesses 
 here, that God's mercy may be more notori- 
 ously glorified in him thereby. 
 
 Chapter 23. 
 why smilest thou me ? Also the blessed Apostle 
 when it was said to him. Dost thou assail the high 
 Priest so with ill words 7 spake not any thing ron- 
 tumeliously against the Priest, whereas he might 
 have put forth himself stoutly against them irhich 
 had both crucified our Lord, and which had now 
 also lost their God and Christ, Temple and Priest^ 
 hood, but though in false and ."Spoiled Priests, yet 
 considering the very bare shadow of the name of 
 Priests, he said, I knew not brethren that he was 
 
 of Priesthood mustbekept, saidnothing tothehiich \ hish Priest. By which words of the Apostle, 
 Priest, but onli/ purging his innocenry, said. If I | either it may be thought he knew not indeed 
 ha\^e spoken evil, bear -witness of evil: but if well, 1 that he was in that fimction, because he had not 
 
S12 
 
 ACTS 
 
 Angel, nor spirit: but the Piiiinsccs confess both. 9 And tliere was made a great cry. And 
 certain of the Pharisees rising up, strove saying, We find no evil in this man, what it a spirit 
 nath spoken to him, or an Angel ? 10 Anil when there was risen "teat dissension, the Tri- 
 bune fearinp lest Paul should he torn in pieces by them, conunandeu the soldiers to go down, 
 and to take him out of the rnid.^t of tiieni, and to bring him into the Castle. 11 And the night 
 following our Lord standing by him, said. Be constant : for as tliou hast testified of mc in Jeru- 
 salem, so nmst thou testify at Rome also. 12 And when day was come, certain of the Jews 
 fathered themselves togetlur, and vowed tiiemselves, saying, tliat they would neither eat nor 
 rink till they killed Paul. 13 And they were more than forTy men that had made this con- 
 spiracy : 14 Who came to the chief priests and the Ancients, and said, By execration 
 we have vowed ourselves, that we will eat nothing, till we kill Paul. 15 Now there- 
 fore give you knowledge to the Tribune with the Council, that he bring him forth to 
 you, as if you meant to know some more certainty touching him. But we, before lie come 
 near, are ready for to kill him. K! Which when Paul's sister's son had heard, of their lying 
 in wait, he came p.nd entered into the castle and told Paul. 17 And Paul calling to him 
 one of the Centurions, said. Bring this young man to the Tribune, for he hath something to 
 tell him. 18 And he taking him, brought him to the Tribune, and said. The prisoner Paul de- 
 sired me to bring this young man unto thee, having something to say to thee. 19 And the 
 Tribune taking him by the hand, went aside with him apart, and asked him. What is it that 
 thou hast to tell me ? 20 And he said, The Jews have agreed to desire thee, that to-morrow 
 thou wilt bring forth Paid into the Council, as though they meant to inquire some more certainty 
 touching him. 21 But do not thou credit them, for there lie in wait for him more than forty 
 men of them, which have vowed neither to eat nor to drink, till they kill him: and they are 
 now ready, expecting thy promise. 22 The Tribune therefore dismissed the young man, com- 
 manding that he should speak to no man tliat he had notified these things unto him. 23 
 And calling two Centurions, he said to them. Make ready two hundred soldiers, to ^o as far 
 as Cesarca, and seventy horsemen, and lances, two hundred, from the third hour of the night: 
 
 24 And prepare beasts, that setting Paul on, they might bring him safe to Felix the President, 
 
 25 For he feared lest perhaps the Jews might take him away and kill him, and himself after- 
 M-ard should sustain reproach, as though he would have taken money. 26 Writing a letter 
 containing this much. Claudius Lysias to the most excellent President Felix, greetinff. 27 This 
 man being apprehended of the Jews, and ready to be killed of them, I coming in with the band 
 delivered him, understanding that he is a Roman : 28 And meaning to know the cause that 
 they objected unto him, I brought him down into their Coimcil. 29 Whom I found to be ac- 
 
 Chapter 23. 
 could not lie, promised Paul that he should go 
 to Rome : yet the Apostle omitted not human 
 means to defend himself from his enemies, and . 
 otiierwise. Neither, said he, as tjie Heretics 
 called Predestinates, let them do what they 
 will, they cannot hurt me, for 1 am predestinate 
 to go to Rome. See his sayings and doings to 
 save himself in the chapter following. 
 
 ver. 12. Vowed themselves. Such vows, oaths, 
 or execrations as this, bind no man before God, 
 yea they must in nowise be preserved. It is 
 a great offence either to vow voluntarily, or to 
 take any such thing upon a man, lor fear or by 
 commandment. For example, if thou have 
 rashly by promise, vow, or oath, appointed to 
 be revemrcd upon a man, thou bindcst not thy- 
 self thereby, neither must thou keep thy pro- 
 mise. If thou be put to an oath to accuse Ca- 
 tholics for serving God as they ought to do, or 
 to utter any innocent man to God's enemies and 
 his, fhououshtest first to refuse such unlawful 
 oaths: but if thou have not constancy and cou- 
 rage so to do, yet know thou that such oaths 
 bind not at all in conscience and haw of God, 
 but may and tiiust be broken under pain of 
 damnalion. For to make or take such vows or 
 oaths, is one sin, and to keep them, is another 
 far greater, as when Herod to "keep his oath, 
 killed Jolin Baptist. And such vows and oaths 
 to God as these, are unlawfiil and must be 
 broken: and not the vows of chastity and reli- 
 gion, as our new Ministers teach by their words 
 and works. 
 
 Annotations. 
 been of long time in those parts : or else that he 
 so said in respect of the abrogation of the high 
 Priesthood of the Jews, whereby he knew this 
 man not to be truly any priest, as also because 
 at this time they came not orderly to it by suc- 
 cession of Aaron and Law of Moses, but by 
 the Roman Emperor's favour, as is said be- 
 fore ; thouirh, as it is lawful in such a case, the 
 less tn irritate them, he frameth his speech so 
 as they mi gilt not take occasion of further accu- 
 sation against him. 
 
 ver. 5. I knew not. Such prudent evasions 
 from danger are lawful : which Chrysostom 
 calleth, specially in this Apostle, the wisdom 
 of tlic serpent; as the wise in teaching and 
 preaching and paiience,he used the simplicity 
 of a dove. Phil. 3. 5. 
 
 ver. 8. The Sadducees. This was the worst 
 heresy among the Jews, denying that there be 
 any Angels or spirits, the resurrection also of 
 the bodies; and consequenily, as it may very 
 well be eathered by the book of the Maccabees, 
 they denied jirayer for the dead, for to offer or 
 pray for the (lead, and to think rightly and reli- 
 giously of the resurrection, are made there se- 
 quels one of am ither. Oftlus sect of Sadducees, 
 was, as Eusebius writeth, lib. 2. c. 22. Ec.hist. 
 this A""'das the high Priest, that caused 
 Paul to be smitten: for their Priesthood had 
 now no more the protection of God to preserve, 
 it in truth and right judament, the Christian 
 Priesthood being then established. 
 
 ver. 11. Must thou testify. Though God who 
 
ACTS. 
 
 213 
 
 cuscd concerning questions of their law : but having no crime worthy of death or of bands. 
 30 And when it was told mo of anibushmeiits tiiat tiiey had prepared against him, I sent him 
 to thee, signifying also to the accusers, to speaii. before ;hee. Farewell. 31 And the soldiers 
 according as it was commanded them, taking Paul, brought him by night to Antipatns. 32 
 And the next day sending away the horsemen to go with him, they returned to the castle. 33 
 Who when they were come to Ccsarea, and had delivered tlie letter to the President, they 
 did set Paul also before iiim. 3t And when he had read, and had asked of what province he 
 was : and understanding that of Cilicia: 33 I will hear thee, said he, when thy accusers aro 
 come. And he commanded him to be kept in Herod's palace. 
 
 CHAPTER XXIV. 
 Theij prosecute him to Ce.tnren, hringhiff viiili them an orator, who before the President Felix accuseth him. 
 10 He answereth, defendiiii' himselj from the crimes they charged him with, hut confessing his religion 
 jjftiiiili/. 22 The Judge perceiving his religion to he trreprehensihle, yieldeth not to condemn him at 
 theu jJeasure, 24 i/ea he oflenlime with liis wife hcareth his preaching, 27 hut yet doth not Ids duty 
 to deliver him out oj prison. 
 
 1 And after five days the high priest Ananias descended, with certain Ancients and one 
 TertuUus an orator, who went to the President against Paul. 2 And Paul being cited, 
 TeituUus began to accuse, saying. Whereas we live in much peace by thee, and many thiig3 
 are corrected by thy providence: 3 We do always and in all places receive it, most e.xcel- 
 lent Felix, with all thanksgiving. 4 But lest I hinder thee any longer, I desire thee of thy 
 clemency briefly to hear us. 5 We have found this man pestiferous, and raisin^ seditions to 
 all^ the .lews in the whole world, and author of the sedition of the sect of the Nazarenes, 6 
 Who also hath attempted to violate the temple, whom also being apprehended, we, would have 
 judged according to our law. 7 But Lysias the Tribune coming in, with great force took him 
 away out of our hands, 8 Commanding his accusers to come to thee, of "whom thou mayest 
 thyself judging, understand of all these things, whereof we accuse him. 9 And the Jews also 
 added, saying^that these things were so. 10 But Paul answered, the President making a si*n 
 unto liim for to speak. Knowing that of many years thou art judge over this nation, I will with 
 good courage answer for myself. 11 For thou mayest understand that it is not above twelve 
 days to me, since I went up to adore in Jerusalem. 12 And neither in the temple did they find 
 me disputing with any man, or causing concourse of the multitude, neither in the synagogues, 
 nor in the city : 13 Neither can they prove unto thee the things whereof they now accuse me. 
 14 But this I confess to thee, that according to the sect, which they call heresy, 1 do serve the 
 Father my God, believing all things that are written in the Law and the Prophets : 15 Having 
 hope in God, the which these also themselves expect, that there shall be a resurrection of just 
 and unjust. 16 In this myself also do study to have a conscience without offence toward God 
 and toward men always. 17 And after many years I came to bestow alms upon my nation, and 
 oblations, and vows. 13 In the which they found me purified in the temple : not with multitude 
 nor with tumult. 19 But certain Jews of Asia, who ought to be present before thee and to ac- 
 cuse, if they had any thing against me . 20 Or, let these men themselves say, if they have 
 found in me any iniquity, forasmuch as I stand in the Council, 21 But of this one voice only 
 that I cried standing among them, That of the resurrection of the dead am I judged this day 
 of you. 22 And Felix deferred them, knowing most certainly of this way, saying. When 
 Lysias the Tribune is come down, I will hear you. 23 And he commanded the Centurion to 
 keep him, and that he should have rest, neither to prohibit any of his to minister unto him. 24 
 And after some days, Felix coming with Drusilla his wife, which was a Jew, called Paul, and 
 heard of him the iaith that is in Christ Jesus. 25 And he disputing of justice and chastity, 
 and of the judgment to come, Felix being terrified, answered, For this time, go thy way : but 
 in time convenient I will send for thee. 26 Hoping also withal, that money would be given 
 l;im of Paul, for the which cause also oftentimes sending for him, he spake with him. 27 But 
 when two years were ended, Fe'ix had a successor Fortius Festus. And Felix being willing 
 to show the Jews a pleasure, left Paul in prison. 
 
 Annotations. 
 ver. 14. The sect. Because Terttdlus the 
 Jews' orator called the Christian religion the 
 sect, or as it is there in verse 5, in the Greek, 
 the heresy of the Nazarenes: Paul answereth 
 and showeth, that it is no heresy. And as for 
 the word sect, in this place ; it is in the Greek, 
 according to the way which they call heresy, 
 as also. Acts 9. 2: and 24. 22. And therefore 
 the word sect here is so taken. Anriot. 28. 
 23. 
 
 Chapter 24. 
 
 yer. 25. Justice and cJiastity. The Apos- 
 tolic teaching was not of only or special 
 faith, but of justice, and chastity, and judg- 
 ment, that is to say, of the terrors of hell 
 and other of God's judgments in the next 
 life, answerable to our deeds in this world : 
 by which the hearers were first terrified, 
 
 crites? 
 
214 ACTS. 
 
 CHAPTERXXV. 
 
 After tuio years' imprisonment the Jews continue their suit ai^uinst him, soli<-itin!; the nein President, 
 Festus, 6 first at Jenisdiem, then at Cesarea; 'J where through the Jews jxirliulili/ he is fain to 
 appeal unto the Kmpenir : 13 and is in the meantime brought Jorth by Festus, giving him good 
 teslimon;/, notwitiistanding the exclamation of the Jews against him, unto King Agrippa and his 
 Queen Bernice. 
 
 1 Festus therefore when he was come into the Province, aft?.r three days went up to Jerusa- 
 lem, from Cesarea. 2 And the chief priests, and principal men of the Jews went unto him 
 against Paul: and they desired him, 3 Requesting lavour apiainst him, that he would com- 
 mand him to be brought to Jerusalem, laving wait for to kill him in the way. 4 But Festus 
 answered, that Paul is in Cesarea : and that he would very shortly go thither. 5 They there- 
 fore, saith he, that are of ability among you, goin" down with me, it there be any crime in the 
 man, let them accuse him. G And having tarried among them not above eight or ten days, he 
 went down to Cesarea, and the next day he sat in the judgment seat : and he commanded Paul 
 to be brought. 7 Who being brougiit, there stood about him the Jews that were come down 
 from Jerusalem, objecting many and grievous causes which they could not prove, 8 Paul 
 making answer, Tliat neiiTier against the law of the Jews, nor against the temi)!e, nor against 
 Cesar have I any thing offended. 'J But Festus willing to show the Jews a pleasure, answer- 
 ing Paul, said. Wilt thou go up to Jerusalem, and there be judged of these things before me ? 
 IO^'AiuI Paul said, At Cesar's judgment seat do I stand, where fought to be judged: the Jews 
 
 I have not hurt, as thou very well knowest. 11 For if I have hurt them, or done any thing 
 worthy of death, I retuse not to die, but if none of those thinars be, whereof these accuse mc, 
 no man can give me to them. I appeal to Cesar. 12 Then Festus having conferred with the 
 council, answered, Hast thou appealed to (3esar ? to Cesar shalt thou go. 13 And when cer- 
 tain days were passed, King Agrippa and Bernice came down to Cesarea to salute Festus. 
 
 II And as they tarried there a good nuiny days, Festus signified to the King, of Paul, saving, 
 A' certain person was left prisoner byfeli.x, 15 Concerning whom, when I was at Jerusalem, 
 the chief priests and the Ancients of the Jews came unto me, desiring coriaemnation against 
 him. 16 To whom I answered. That it is not the Romans' custom to yield up any man btiore 
 that he which is accused have his accusers present and take place to make his answer ior to 
 clear himself of the crimes. 17 When they therefore were assembled hither, without any de- 
 la}', the day following, sitting in the judgment scat, I commanded the man to be brought. 18 
 Of whom, when the accusers stood up, they brought no cause which I thought ill of: 19 But 
 certain questions of their own superstition they had against him, and of one Jksus deceased, 
 whom Paul affirmeth to live. 20 Doubting therefore of this kind of question, I said, whether 
 he would go to Jerusalem, and there be judged of these things. 21 But Paul appealing to be 
 kept unto the knowledge of Augustus, I commanded him to be kept, till I send him to Cesar. 
 22 And Agrippa said to Festus, Myself also would hear the inan. To-morrow, said he, thou 
 shalt hear him. 23 And the next day when Agrippa and Bernice were come with great pomp, 
 and had entered into the hall of audience with the Tribunes and principal men of the city, at 
 Festus' commandment Paul was brought. 24 And Festus saith, King Agrippa, and all ye men 
 that are present together with us, you see this man, concerning whom all the multitude of the 
 Jews called upon me at Jerusalem, requesting and crying out that he ought not to live any 
 longer. 25 Yet have I found nothing that he hath committed worthy of death. But forasmuch 
 as he himself appealed to Augustus, I have determined to send him. 26 Of whom what to 
 write for certainty to my lord; I have not. For the which cause I have brought him forth to 
 you, and especially to thee, king Agrippa, that examination being made, I may have what to 
 write. 27 For it seemeth to me without reason, to send a prisoner, and not to signify his 
 causes. 
 
 CHAPTER XXVI. 
 In that honourahle audience being permitted to speak, 2 he declareth to the King what he first was, 
 12 and how miraculoush/ he was converted, I'J and that he hath preached nince, as he was com- 
 manded from heaven, and as the Prophets had foretold of Christ. 24 Which slranae tale Festus 
 the Heathen President hearing, saith that he is mad. 25 But he answereth, and e.rhorleth them all 
 to be Christians as he is. 30 They finally pronounce that he might he set at liberty, but only for his 
 apj)e(d. 
 
 1 But Agrippa said to Paul, Thou art permitted to speak for thyself. Then Paul stretching 
 forth his hand, began to make his answer. 2 Touching all things whereof I am accused of 
 the Jews, king Agrippa, I account myself happy for that I am to defend myself this day be- 
 
 Annotations. Chapter 25. 
 
 ver. 11. J appeal to Cesar. If Paul both to 
 save himself from whipping and from death 
 sought by the Jews, doubted not to cry 
 for honour of the Roman laws, and to ap- 
 peal to Cesar the Prince of the Romans, 
 not yet christened: how much more may we 
 call for aid of Christian Princes and their 
 aws, for the punishment of heretics, and for 
 
 the church's defence against them. August, 
 epist. 50. 
 
 ver. 19. One 3^svs deceased. This whom ho 
 termeth by contempt, one Jcstrs, hath now 
 made all the Roman Emperors and Princes of 
 the world to know him, and hath given the 
 seat of the Cesars to his servants, Peter and 
 his successors. 
 
ACTS. 21& 
 
 fore thee, 3 Especially whereas thou knowest all things that are among the Jews, customB and 
 nues ions -for the which cause I beseech thee, hear me patiently. 4 And my life truly from 
 mv vomh.wMch was from the beginning in my nation in Jerusalem, al the Jews do know : 
 ?^KnowL me before from the beginnfng, if they will give testimony, that according to the 
 mos?sur^se?t of our religion I lived a Pharisee. 6 And now for the hope of the promise that 
 was made of God to our fathers, do 1 stand subject to judgniem. 7 The which, our twelve 
 ^iberserving m Jht and day, hope to come unto. Of the which hope, O king, 1 am accused ol 
 the Jews 8^hat incredible thing is it judged with you if God raise the dead? 9 And myself 
 
 ?u%had\houphfthatT ought to'do a^.n^st the -me of Jks.s of Nazareth many com^^^^^^ 
 thitiP-s 10 Which also I did at Jerusa em, and many of the saints did 1 shut up m pnson , 
 havbc^ received authority of the chief and when they were put to death i brought 
 
 The sentencT UAndXoughout all the synagogues oftentimes punishing them, I compelled 
 
 he^to blaspheme and yet more mad against them, I persecuted them even umo foreign 
 citiTs 12 Among which\hings whiles I ^ent to Damascus with authority and Pf"}"f ^o'l^f 
 the chief Priests 13 At mi(!-day, in the way, I saw, O king, from heaven a light to have 
 shined round about me ^ idTl em tliat were in company with me, about the brightness of he 
 Sun 14 And when aU we were fallen down on the ground, 1 heard a voice speakmg to me int^he 
 
 HebrewTon-ue Sauh Saul, why persecutes! thou me ? It is hard for thee to kick agains the 
 mick 15 S I sS Who art thou Lord ? And our Lord answered, I am Jesus wliom thou 
 KnerseciUe 16 But rise up and stand upon thy feet: for to this end have I appeared to 
 
 riost perseciue. ^" ^^ .'^ minister and wimess of those thmgs which thou has seen, and 
 
 of'ji hin^fwiem will appear to thee, 17 Delivering thee out of the peoples and na- 
 of "i°^e thnp Wherein i^ 1 i pf ^^^^.^ ^^^^ ^^ ^^^ ^^ conver ed 
 
 f °"' 1 Unl.To ll "and fro'^the S of Satan to God, that they may receive remission 
 from darkness to hgh., and trom the po i^ ;„ ^ne. 19 Whereupon, king Agrippa, I 
 
 of sins and bt an o, g the saims^ ^ ^^ ^1^^^ j^^^j^hat are at Damascus, and at 
 
 was no/ incredulous to the '^^^J^^'y fj^"" ^^^ ^^ ^^e Gentiles did I preach that they should 
 d'petnce anIiTurnmGod don^^^^ worthy of penance, 21 For this cause the Jews 
 
 when I was fn the Temple, apprehending me, attempted meaning to kill me. 22 But aided by 
 tl^ hpln nf Go( Ismnd un il this day, testifying to small and to great, saymg nothing besides, 
 th^Sif-s Sich the Pro^hl^^^^^^^^ should come to pass, and Moses 23 If Christ were 
 
 Ssible if" the f^r t of the resurrection from the dead, he were to show light to the People and 
 L the Gentiles. 24 As he spake these things and made his answer, Festusvvith a loud voice 
 IniH Tbou -^rt mad Paul • much learning turneth thee to madness. 25 And Paul said, I am 
 ro ;Jd mos SlentF^^^^^^^ ^^■ords of verity and sobriety. 26 Forthckmsr 
 
 CowethXt^e tlSs to whom also I speak constantly, for 1 think none of these things to 
 br,mknown to him lor neither was any of these things done in a comer. 27 Believcst hou 
 thePrrhl"s kirX/rippa? I know that thou believest. 28 And Agrippa said to Pan : A 
 SletKLuadett'^r ftobe^ 20 And Paul said, I wish of God both m 
 
 tie and in much, not only thee, but also all that hear this day, to become .^^fh as I am also 
 exceDt the«e bands. 30 And the King rose up, and the President, and Bernice, and they that 
 t K„ tllm 31 And iroins a«ide, they spake among themselves, saymsf, This man hath done 
 roth'l?rrthyof1leatfor1)Lids' 32'A^d Agnppa said to Festus, This man might be re- 
 leased, if he had not appealed to Ce|an ^^^^ XXVII. 
 
 What a dangerous navigation he had towards Rome: and that hv his prediction and counsel the sMp 
 m^UhaleTen saved. And for his sake, as God also revealed to hm before, aU the company was 
 
 rindtft'eTH wa?dec"eed that he should sail into Italy, and that Paul wUh other prisoners 
 should be delivered to a Centurion named Julius, of the band Augusta, 2 We going up into a 
 Sin of AdraSrn, beginning to sail about the places of Asia, loosed from the land, Aristar- 
 chus the MaS^an of Thessalonica continuing with us. 3 And the day following we came 
 to Sidon And Julius entreating Paul courteously, permitted him to go to his friends and to 
 ake care of himse 4 And wLn we had loosed thence, we sailed under Cyprus: because 
 he wTnds were contrary. 5 And sailing the sea of Cilicia and Paniphiha, we came to Lys ra, 
 whidi^s'n Lvcia 6 And there the Centurion finding a ship of Alexandria sailing into Italy, 
 removed us in^to it. 7 And whereas many days we sailed slowly, and were scarce come over 
 ntTnst Gnidus the wind hindering us, we sailed near Crete by Salmone : 8 And with much 
 afo sSing by i': we can e nm a certain place that is called Goo/-havens, nigh to the which was a 
 city fl alfssa. 9 And when much time was spent, and whereas now it was not safe sailing, 
 because he fast now was past, Paul comforted them, 10 Sayinc; to them. Ye men I see that 
 the^ailing beginneth to be'with hurt and much damage not only of the lading and the sh p, 
 but also of our lives. 11 But the Centi;rion believed the Governor and Master of the sh p 
 more than those things which were said of Paul. 12 And whereas it w^as not a commodious 
 Wn o winter in, very many faking counsel appointed to sail thence, if by any X'^Vj'J 
 might coming toPhenice winter there, a haven of Crete looking toward the Afnc and the Cho re. 
 
 Annnotations. Chapter 2(5. , , u ^ 
 
 ver. 20. Fenance. Penance often incul- 1 cated and works agreeable to the same. 
 
316 
 
 ACTS. 
 
 13 And Ihe south wind blowing, they thinking that they had obtained their purpose, when 
 tliey had parted from Asson, sailed along by Crete. 14 But not long alter a tempestuous wind 
 that is called Euro-aquilo, drove against it. 15 And when the ship was caugh; and could not 
 make way against the wind, giving up the ship to the winds, we were driven. 16 And numiiig 
 upon a certam Island, that is called Cauda, we could scarce get the cockboat. 17 Which 
 being taken up, they used helps, girding the ship, and tearing lest they should tall into the Syrte, 
 letting down the vessel, so were they carried. 18 And when we were mightily tossed with 
 the tempest, the next day they cast torth, 19 And the third day with their own hands they, 
 threw forth the tackling of the ship. 20 And neither sun, nor stars appearing tor many days, 
 and no small storm being toward, all hope was now taken away of our saving. 21 And when 
 there had been long fasting, then Paul standing in the midst of them, said, You should indeed, 
 O ye men, have heard me, and not parted from Crete, and have gained this hurt and loss. 
 22 And now 1 exhort you to be of good cheer, for there shall be no loss of any soul among 
 you, but of the ship. 23 For an Angel of the God whose i am, and whom I serve; stood by me 
 this night, 24 Saying, fear not, Paul, thou must appear before Cesar : and behold God hath 
 given ihee all that sail with thee. 23 For which cause be of good cheer, ye men: for I believe 
 God, that it shall so be, as it hath been said to me. 26 And we must come into a certain 
 Island. 27 But after .the fourteenth night was come on us, as we were sailing in Adria about 
 midnight, the shipmen deemed that there appeared some country to them. 28 Who also sound- 
 ing, found twenty fathoms : and being parted a little trom thence they found fifteen fathoms. 
 29 And fearing lest we should tall into rough places, casting out of the stern four anchors, they 
 wished that day were come. 30 But as the shipmen sought to flee out ot the ship, having let 
 down the cockboat into the sea, pretending as if they were about to cast out anchors out of the 
 "brepart of the ship, 31 Paul said to the Centurion and to the soldiers, Unless these tarry in 
 ihe ship, you cannot be saved. 32 Then the soldiers cut oil' the ropes of the cockboat : and 
 sufTered it to fall away. 33 And when it began to be liglit, Paul desired all to take meat, saying. 
 This day is the fourteenth day that you expect and remain fasting, taking nothing. 34 For the 
 whicii cause I desire you to take meat for your health' sake : for there shall not a hair of the 
 head perish of any of you. 3.5 And when he had said these things, taking bread, he gave thanks 
 to God in the sight ot them all : and when he had broken it, he began to eat. 36 And being all 
 made of better cheer, they also took meat. 37 And we were in all in the ship, souls two 
 hundred seventy-six. 38 And being filled with meat, they lighted the ship, casting the wheat 
 into the sea. 39 And when day was come, they knew not the land: but they spied a certain 
 creek that had a shore, into the which they minded, it they could, to cast a-land the ship. 40 
 And when they had taken up the anchors, they committed themselves to the sea, loosing with- 
 al tlie rudder bands ' and hoisting up the mainsail according as the wind blew, they went on 
 toward the shore. 44 And when we were fallen into a place between two seas, they gravelled 
 the ship : and the forepart truly sticking fast remained unmoveablc : but the hinder part was 
 broken by the violence of the sea, 42 And the counsel of the soldiers was, that they should 
 kill the prisoners: lest any swirnming out, might run away. •43 But the Centurion willing 
 o save Paul, forbade it to be done : and ho commanded them liiat could swim, to cast out 
 themselves first, and escape, and go forth to land : 44 And the rest, some they carried on boards. 
 
 Annotations. 
 
 ver. 23. An Angd. Paul had many visions, 
 specially to assure him that he .should to Rome 
 and stand before Cesar, our Lord himself be- 
 fore, 23, 11. appearing to him, and here an 
 Angel for that purpose. Whereby we plainly 
 see the special providence of (Jod toward 
 that Sec_, where his two principal Apostles 
 were designed to preach plant the faith, live, 
 die, be buried, and honoured till the world's 
 end. 
 
 ver. 24. Given thee. Paul, saith Hierome, 
 had so many souls in the ship given him, that 
 is, so many men saved for his sake : and after 
 he is with Christ, shall he shut his mouth, and 
 not be able once to speak for them that have 
 believed in his Gospel? Hicro. adv. Vi.r^il. 
 Whereby he proveth that if God do much for 
 the merits of saint.s in this life, much more at 
 their intercession and prayer in heaven. 
 
 ver. 31. Unless these lum/. When God re- 
 vcaleth to us any thin}:, or assureth us of any 
 event to come, he dischargeth us not thereby 
 of our requisite endeavours and labours for 
 ■achieving the same, not executing ordinarily 
 ills designments towards men, otherwise than 
 
 Chapter 27. 
 by their own free will and actions. Paul said 
 not here. Let us do what we list: work we or 
 sit we still, whether the mariners go out or 
 tarry within, we are all sure to be saved,, for so 
 God hath revealed to me, and he cannot lie, 
 neither can it fall otherwise, but contrariwise 
 saith he, if these mariners leave the ship, you 
 cannot be saved. So say all tnie Catholic 
 Preachers to Christian people, what provi- 
 dence, predestination, or foresight soever God 
 have ot your salvation, you are not thereby 
 constrained any way, you have free will still, 
 and cannot be savetf, though you be predesti- 
 nate, except you keep God's commandments, 
 repent you ot your sins, believe, live and die 
 well. And if it were revealed jto any man, 
 tiuit he were owe of God's elect, and that he 
 should finally die in srace and be saved, yet he 
 were bound to workliis salvation, with fearand 
 trembling, as Paul both did and taught, lest 
 he become reprobate : no less then the same 
 Apostle and his fellows, though they had their 
 ' life promised to them of God. yet were bound 
 to labour and use all possible diligence, that 
 ' they u itihtnor be drowned. 
 
ACTS. 
 
 217 
 
 snd some upon those things that were of the ship. And so it came to pass, that all the souls 
 tiscaped to land. 
 
 CHAFTER XXVIII. 
 After their shipivrcck having wintered in the Island, now named Malta, where many miracles were 
 wrought by Paiil, they take ship again, and so by Hicily they come to Puleoli in Italy, the Christian 
 Romans coming a great way lo meethim, to his great joy. 16 Finally being come to Rome, in his 
 lodging he deckiretJi to the Jews his cause, 23 and on a day appointed preavheth Jesos unto them. 
 25 And seeing their incredulity, he shovxth how it was foretold by Isaias : 28 hut that the Gentiles 
 will not be incredulous. 30 To whom he there preackelfi two whole years without prohibition 
 1 And when we had escaped, then we knew that the island was called Mitylenc. But the 
 barbarous showed us no small courtesy. 2 For, kindling a hre they refreshed us all, because 
 of the Luuninent rain and the cold. 3 And when Paul had gathered together some number of 
 sticks, and had laid them on the fire, a Viper issuing out of the heat, irtvaded his hand. 4 But 
 as the barbarous saw the beast hangintj on his hand, they said one to another, Undoubtedly this 
 man is a murdeier, who being escaped out of the_ sea. Vengeance doth not suffer him to live. 
 5 And he indeed shaking oft' ihe beast into the fire, suffered no harm. 6 But they supposed 
 that he should be turned into a swelling, and that he would suddenly fall and die. But expect- 
 ing long and seeing that there was no harm done oh him, being changed they said, that he was 
 a- God. 7 And in those places were lands of tlie prince of the islcruamed Publius, who receiv- 
 ing us, for three days intreated us courteously. 8 And it chanced that the father of Pubhus 
 lay vexed with fevers and the bloody flux. Unto whom Paul entered : and when he had prayed, 
 and imposed hands on him, he healed him. 9 Which being done, all in the isle also that had 
 infirmities, came, and were cured : iO Who also honoured' us with many honours, and when 
 we were sailing away, laded us M'ith necessaries. 11 And after three months, v/e sailed in a 
 ship of Alexandria, that had wintered in the island, whose sIot was the Castors. 12 And when 
 we were come to Syracusa, we tarried there three days. 13 Thence compassing by the shore, 
 we came to Rhegium : and after one day the south wind blowing, we came the second day to 
 Puteoli, 14 VvHiere finding brethren, we were desired to tarry with them seven days : and so 
 vve came to Rome. 15 And from thence,' when the brethren had heard, they came to meet us 
 r.iUo Apyforumy and the Three-taverns. Whom when Paul had seen, givin» thanks to God, hs 
 took courage. 16 And when we were come to Rome, Paul was permitted to remain to him- 
 self with a soldier that kept hina. 17 And after' the third day he called together the chief of 
 the Jews. And when they were assembled, he said to them. Men brethren, \ doing nothing 
 • 'ainst the people, or the custom of the Fathers, was delivered prisoner from Jerusalem into 
 ,0 hands ol the Romans, 18 Who when they had examined me, would have released me, 
 •■^ that there was no cause of death in' me. 19 But the Jews contradicting it, I was compelled 
 ; appeal unto Cesar, not as having any thing to accuse my nation. 20 For this cause therefore 
 desired to see you and to speak to you, for, because ot the- hope of Israelam 1 compassed 
 
 ajwotations. 
 
 ver. 1. Island wan called. This Islands now 
 '■liliu, i^the seatof the knights of the Rhodes, 
 i;.e inhabitants whereof have a special devo- 
 tion to Paul : to whom both the chief church, 
 being the Bishop's seat, is dedicated, and the 
 ■ivhole Island, as they count it, consecrated, 
 where the people show yet to strangers, his 
 prison, and other memories of his miracles. 
 
 ver. 5. Shaking off th£ beast. The promise of 
 Christ, ilfrtr. 16, tliat venomous serpents should 
 not hurt ihem that believe in hi^m, is fulfilled 
 not in all believers, hut in such as had the gift 
 of miracles, ,as Paul had r whom here a viper 
 bynatm-e so venomous, that the people thought 
 he should have died out of hand, did no wiiit 
 annoy: he extinguisliing by the pov/er of 
 Christ all the poison of the beast. Yea, and as 
 the Christian people there till this day be- 
 lieve, by Paul's prayers the Island was deli- 
 vered for ever from all such venomous ser- 
 pents, insomuch that children there play with 
 scorpions ever since that time, and Pilgrims 
 daily carry with them pieces of stones out of t!ie 
 place where Paul abode, by which they afiirm. 
 that they heal them which in other countries 
 adjoining are bitten of scorpions, the m,edicine 
 therefore being called PauTs grace. The here- 
 tics that know not the power of God, nor the 
 miraculous virtues given to his saints, marvel 
 19 
 
 Chapter 28. 
 and blaspheme, when they hear such things as 
 be proper to certain coimtries, attributed some- 
 times to God's miracles done by his saints : as 
 though that were not possible, or were not as 
 much to God's honour, and more, than things 
 proceeding only of natural causes. Such pro- 
 fane men would not have attributed thevvhole- 
 someness of waters of Jericho to Eliseus his 
 virtue and miracles, amending them by casting 
 salt into ihem, if the Scripture had not expressly 
 testified the same. It is the part of all faithful 
 men to refer such things to God, when any jiist 
 occasion is given thereunto, ratlier than to na- 
 ture : though the incredulous do always con- 
 trary, for fear of superstition and dishonouring 
 God. As though this escape of drowning, 
 might better and more to God's glory be rei 
 ferrcd to chance and the mariner's industry, 
 than to Paul's prayer and extraordinary work- 
 ing. 
 
 ver. 20. Chain. I would wish now, saith 
 Chrysostom, to be for a time in the place 
 where these chains remain, and to see the fet- 
 ters v/hich devils fear, and Angels reverence, 
 ho7n. 5. ad populnm Antiochemtm. See also Gre- 
 gory lil). 3. epist. 30. of the miracles done by 
 Paul's chains, and that he sendeth the Empress 
 Constantia some dust thereof filed off, for a 
 great relic and holy gift. 
 
218 
 
 ACTS. 
 
 with this chain. 21 But they said to him, Wc neither received letters concerning Ihee from 
 Jewry, neither did any of the brethren that came liither, report or speak any evil of tliee. 22 
 But we desire of thee to hear what thou thiiikest ; tor concerning this sect, it is known to us 
 that it is gainsaid everywhere. '23 And when they had appuiiued liim a day, they came to 
 him unto his lodging very many, to whom he expounded, testitying the kingdom ot God, and 
 using persuasion to theni of .Iesus out of the law ot Moses and thy Prophets, troin morning 
 until evening. 24 And certain believed those things that were said: but certain believed not. 
 25 And whereas they did not agree among themselves, they departed, Paul saying one word : 
 That well did the Holy Ghost speak by Isaias the Prophet to our fathers, 26 Saying, Go to 
 this people, and say to Ihem, Willi Ike ear you shall hear, and shall not understand: and seeing you 
 shall sec, and shall not perceive. 27 for the heart of this pcojilc is uxutn !:ross, and with their ears they 
 have hraDili/ liranl, and their eyes they have shut : li.<l pi rlutps they may see wdh their eyes, and hear 
 with their ears, and understand with their heart, and lie ii>nerrt(d,and J liial them. 28 Be it known 
 therefore to you, that tliis salvation of God is sent to the Gentiles, and they will hear. 29 And 
 when he had said these things, the Jews went out trom him, having much questioning among 
 themselves. 30 And he tarried full two years in his hired lodging: and he received all that 
 came into him, 31 Preaching the kingdom of God, and teaching the things that concern our 
 Lord Jesus Christ with all confidence, witiiout prohibition. 
 
 Annotations. 
 ver. 22. Concerning this sect. The heretics 
 of all sorts comfort themselves much, when 
 they find here or elsewhere the Christian taith 
 called of the Jews or incredulous persons, a 
 sect or a heresy, and sometimes in contempt 
 of (Christ's person the Master of the same, tne 
 sect of the Nazarenes : as though the church 
 of God might as well err, in naming their doc- 
 trine heresy, as the Jews and Pagans might 
 and did miss in condemning Christian religion 
 for a heresy : or as though the Protestants' 
 doctrine were as well proved and tried to be 
 no heresy, by the Prophets and other scrip- 
 tures, miracles and consent of all nations and 
 ages, as Christ's blessed doctrine is : whereas 
 indeed the Protestants' doctrine is evidently 
 convinced to be heretical, by the same argu- 
 ments that Christ's religion is proved to be the 
 only true doctrine of salvation, and not a he- 
 resy. And whosoever can deduce the Christian 
 faith from Adam to this day, throughout all the 
 
 Chapter 28. 
 Fathers, Patriarchs, Prophets, Priests, Apos- 
 tles, and Bishops, by descent and succession of 
 all laws and states of true worshippers and be- 
 lievers, which is the only or special way to prove 
 that the Cliristian faith is no heresy, he shall 
 by the same means all at once prove the Pro- 
 testants' doctrine to be a heresy and a false 
 sect. That the Jews therefore and ill men in 
 all places contradicted the Christian religion, 
 calling it a heresy or sect, as though it had a 
 beginning of some certain sect-master other 
 than God himselt, they were deceived: and 
 the Church of God nevertheless calling the 
 Protestants' doctrine heresy in the worst part 
 that can be, and in the worst sort that ever was 
 doth right and most justly. 
 
 ver. 27. V'/iey have shut. Here also, as Matt. 
 13, it is plain that they would not see, nor hear, 
 and that their exciBcation is to be attributed 
 to themselves and not to God. Annvt. John 
 12. 40. 
 
 THE END OF THE ACTS OF THE APOSTLES 
 
 Wliereunto we join for the readers' behalf, two Tables of the two chief Apostles, and a note 
 of the rest, as an abridgment of the said book, and a supply of some things not there mentioned. 
 The Sum of the Acts op the Apostle.'?, containing specially the gests of the tw^o principal 
 Apostles, Peter and Paul, in such order of time and years of the Emperors, and from Christ's 
 nativity, and ascension, as they were done : so far as by holy Scriptures or Ecclesiastical 
 writers may be gathered. Wherein though it be not possible to set down the precise and un- 
 doubted time or year of every thing, because neither Luke nor others do note particidarly and 
 orderly the moments of every action of the said Apostles : yet wc follow the most probable and 
 plain plat that we find in holy Scriptures and ancient writers. Whereby the studious reader 
 may easily discover the folly of tlie Protestants, that can find no time when Peter might possi- 
 bly come to Rome, be bishoi), and die there : divers things in Paul's acts being no less hard 
 to reconcile to the course of Luke's narration, than anything touching the history of Peter, 
 namely his three years' preaching in Arabia: all whicli must needs be true, whether we hit the 
 very just time or no, and howsoever authors ditfer about the same. 
 
TABLE OF PETER. 
 
 Tiberius. 
 18 
 
 19 
 
 20 
 
 23 
 
 Claudius. 
 2 
 
 Nat. Dom. 
 34 
 
 35 
 
 36 
 
 39 
 
 Ascen. 
 1 
 
 44 
 
 51 
 
 11 
 
 18 
 
 Peter causeth the Disciples to proceed to the election of another 
 Apostle in Judas' room. Act. 1. 
 
 Receiving with the rest the gifts of the Holy Ghost on Whitsun- 
 day, he made the first sermon, and converted 3000. Act. 2. 
 
 He c'ureth one born lame, preachcth Christ and penance to the 
 Jews : so that 5000 believed. Act. 3 and 4. 
 
 He is imprisoned, released again, threatened and commanded to 
 preach no more : but he with John answereth, that they must 
 obey God more than man. Act. 4. 
 
 He striketh to death with a word, Ananias and Saphira, for sacri- 
 lege. Act. 5. 
 
 He is sent with John to Samaria, to confirm the newly baptized, 
 where he reproveth Simon Magus. Act. 8. 
 
 He healeth ^neas at Lydda, and raiseth Tabitha from death at 
 Joppa. Act. 9. 
 
 He is warned and taught by a vision, to preach to Cornelius a Gen- 
 tile. Act. 10. He dcfendeth his receiving of the Gentiles. Act. 
 11, and recordeth. Act. 15, that God called the first Gentiles by 
 his ministry, so that Paul's first preaching to them, and his go- 
 ing to Arabia, must be after this. Chrijs. in Act. ho. 22. Euseb. 
 lib. 2. cap. 3. 
 
 He continueth preaching in divers parts of Jewry and the pro- 
 vinces adjoining. About two years after this, Paul visiteth him 
 at Jerusalem. Gal. 1. 
 
 He preachcth in Syria and the provinces of Asia Minor, Bithynia, 
 Pontus, Galatia, Cappadocia, ordaining Bishops and Priests in 
 divers places. 1 Pet. 1. Niccpho. lib. 2. c. 35. Phitino inPetro. 
 
 He goeth to Antioch, preaching there, and making that his seat, 
 yet not remaining there continually, but for the affairs of the 
 church, departing thence, sometime to Jerusalem, sometime to 
 other places. Micro, in Catalogo. Ignat. ad Magnesianos. 
 
 At Jerusalem he isca.st into prison after the putting of James to death, 
 by the commandment of Herod : he is prayed for by the whole 
 church, and delivered out of prison by an Angel. Act. 12. 
 
 Avoiding the fury of Herod, he leaveth Jewry again. He appoint- 
 eth Euodius bishop in Antioch. Euseb. in Chron. and lib. 3, c. Ifi. 
 Suidas. Ignat. ad Antiiichen. And passing by Corinth, He Camb 
 TO Rome, to convince Simon Magus. Hicro. in Catalogo. Euseb. 
 lib. 2. ca. 12. 13. 24. Concil. to. 1. 
 
 He approveth and declareth the Gospel of Mark to be Canonical. 
 Hicro. in Catalogo. Euseb. lib. 2. ca. 14. 
 
 Having founded the church at Rome, and planted his Apostolical 
 seat there, afterward absent from the city, cither expelled thence 
 with other Jews, Cornel. Tacit, in Claudio : or rather according 
 to the ofiice of his Apostleship, leaving it for a time, he visited 
 other churches, and came to Jerusalem again, using both in his 
 absence and presence. Linus and Cletus for his Coadjutors. To. 
 2. Concil. pag. 656. Epiyh. to. 2. Heres. 27. 
 
 He holdeth the first council. Act. 15. He is reprehended at Antioch 
 by Paul, Galat. 1, except that diflference fell -before the Council, 
 as some think. Aug. cp. 19. 
 He returneth to Rome again, the Roman faith by his diligence now 
 made famous through the world. Ro. 1. and 15. Thcodoret. in 16. 
 Ro. Thence he writeth his first Epistle, 1 Pet. 5. Euseb. lib. 2. 
 0. 14. Hicro. in Catalogo. 
 He sendeth Mark to Alexandria, and others to plant the faith in 
 divers parts of the world. Grego. lib. 5* ep. 60. and lib. 6. ep. 37. 
 Nicepho. lib. 2. c 35. 
 
220 
 
 Claudius. 
 9 
 
 Neronis. 
 14 
 
 Nat. Don. 
 
 70 
 
 ^iscen. 
 
 18 
 
 TABLE OF PAUL. 
 
 He vvritelh his second Epistle a little before Lis death, which Christ 
 revealed to hmi to be at hand. 2 Pet. 1. He tuketh order for his 
 successor. 
 
 He was Unally crncified at Rome. Annot. John, c. 21. 
 
 Felix Ecclfsia cui totam doctrinam Apostoli cum suo sanguine profudorunf ubi Petrcs 
 Sr^. ^ ^^"''""■' "'" ^""""'' ^'*"""" ^'^P"^'^' ^-^"ucoronatur. rcHult 
 
 NoN ita caelum splendcscit, quando radios sol demittit, quemadmodum Romanorum Urbs 
 duas illas lampadcs uoique terrarum etfundens, Chry,. tn cp. lio. hbm. 32, tnmord. 
 
 Prudent, in 
 Hymno de 
 Laurent. 
 
 / Hie nenipe iam rog-nant duo 
 Apostoloruni Principcs : 
 
 j Alter vocatur Gentium, 
 
 j Alter Cathcdrani possidens 
 Primam, recludit credilas 
 
 I Eternitatis januas. 
 
 j Merita Petri ct Pauli propter^ 
 
 I eundem passionis diem ce- I 
 
 <, lebrius et solenniter Roma > 
 
 commendat. Aug. de cons. I 
 
 Evang. lib. 1. c. 10. j 
 
 TABLE OF PAUL. 
 
 Tiberius 
 18 
 
 9 
 
 22 
 
 Kat. Dom. 
 34 
 
 3.5 
 
 •dscen 
 1 
 
 Claudius. 
 
 51 
 
 IS 
 
 Seven Deacons are elected and ordered by hnposition of hands. 
 Act. 6. 
 
 Stephen the principal of them maketh a blessed sermon, for which 
 
 he was stoned to death, Saul, afterward Paul, consentintr and 
 
 auhng thereunto. Act. 7. " 
 
 111! by commission persccuteth. Act. 9. 
 In his journey to Damascus he is converted. Ibid. 
 He goeth into Arabia and preacheth there. Galal. 1. 
 Paul returneth to Damascus, where being in danger he escapeth. 
 
 letdown m a basket -by the wall. ^c/.. 9. • 
 
 Thence he comcth to Jerusalem to see Peter,- Galaf 1 Where 
 
 bnmg.rir danger of his life, the brethrfen convey him out of the 
 
 city to Oesarea. and thence to Tarsus. Act 9 
 He preacheth jn the parts of Syria and Cihcia. Gala/.. 1 and at 
 
 Antioch, where the Christians were first called by that name. 
 
 He and Barnabas being severed from the rest of the Disciples bv 
 lhe_ appointment of the Holy Ghost, and after fastin-rand prayer 
 by miposition of hands consecrated Apostles and Bishops thev 
 come to Cyprus, where he converted the Proconsul ^IcC 13 
 
 He preacheth m Lycaonia, ;uid at Lystra is almost stoned to 
 deatli. He appointeth Priests in every church, and returnincr by 
 ns.dia, came again to Antioch, whence they first deparled. 
 
 At Antioch and thereabout he remaineth, Act. 14, until the contro- 
 versy touching the observation of Moses' law, for resolution 
 whereof he and Barnabas ascend to Jerusalem Where thev 
 are appointed to bring the determination >,{ the council to An- 
 loch. And from thence passing through Syria and Cilicia, they 
 teach the Christians to observe the decrees of the Apostles and 
 Ancients. Act. 16. i « 
 
 Doing the same in the cities of Lycaonia and others adjoining by 
 a vision he is warned to pass over the sea, and so cometh'into 
 Macedonia, where he planteth the Gospel Act 16 
 Hcncrforward Luke pur.mcth PaulS story, chapter hy chapter, until 
 \ h,s apprehcnswu in Jerusalem, and arrival at Rome, in this order 
 ,He returneth from Macedonia hy Thessalonica to Athens, where ho 
 1 converteth many, namely Denis Areopagita Act 17 
 
OF THE OTHER APOSTLES. 
 
 221 
 
 Claudius, 
 9 
 
 Neronis. 
 2 
 
 Ifat. Dom. 
 5 
 
 58 
 
 14 
 
 70 
 
 mAscen. 
 18 
 
 25 
 
 37 
 
 From Athens he cometh to Corinth, where he remameth 18 months. 
 Act. 18, and having visited the Churches of Asia, Act. 19, he 
 cometh back to Corinth. Act. 20. Whence he writeth his Epistle 
 to the Romans. Ro. 15. 
 
 From Corinth he saileth to Troa.s in Asia, where upon a Sunday he 
 raised Eurychus from death, preaching till midnight, from Troas 
 he cometh to Miletum by sea, and there sendeth for the Bishops 
 and Ancients of Ephesus, and cxhorteth them. Act. 20. 
 
 Thence coming to Jerusalem he is taken. Act. 21 : and from the 
 Tribune Lysias dehvercd to Felix the Governor, Act. 23, and by 
 him left to Fcstus, Act. 24, he appealeth to Cesar, Act. 25 : and 
 so is Sent to Rome, Act. 27: where he arriveth. Act. 28. 
 
 At Rome he remaineth in free prison two years, Act. 28, andthen 
 is delivered, 2 Tim. 4. 
 
 After his delivery he preached in sundry countries of the West, 
 namely in Spain. Hiero. in Catalogo. Epiph. Heres. 27. Himself 
 writeth that he purposed so to do. Rom. 15. 
 
 In his Epistle to the Philippians, c. 1, he minded to visit the 
 Churches of Asia, which also he did. Gcriehrard. in Chron. 
 
 He writeth first of all, his second Epistle to Timothy, a little be- 
 fore his death, 2 Tim. 4j being now the second time apprehended 
 and in bands at Rome. Thcodorct. 
 
 He was beheaded at Rome, the same day that Peter was crucified. 
 Anibros. scr. 66. 98. Maximus. 
 
 OF THE OTHER APOSTLES. 
 
 The Acts of the rest of the twelve Apostles be not much written of in this book : but as 
 other Ecclesiastical writers do testify, they preached specially in these nations, as followeth : 
 Andrew in Achaia, Johnin Asia, Philip in Phrygia, James in Jewry, Bartholomeiv in Sci/thia, 
 Thomas in India, Matthew in Ethiopia, Simon m Persia, Thaddeus in Mesopotamia, the other 
 James in Spain, Matthias in Palestine. So distriljuting themselves throughout the world, to 
 gather one Catholic Church of all Nations, according as Christ gave them commission. Matt. 
 28. 19 : and as it was prophesied of them before, Psal. 18. Their sound is gone forth into 
 even/ country, and their words into the ends of the whole world. But before they departed one 
 from another, the time whereof is not certainly known, all Twelve assembling together, and full 
 of the Holy Ghost, each laying down his sentence, agreed upon twelve principal Articles of the 
 Christian faith, and appointed them for a rule to all behevers : which is therefore called and is 
 The Apostles' Creed : Not written in paper, as the Scripture, But from the Apostles delivered 
 hy tradition. Ruff. <Sf Hiero. locis citatis, which, as of old, Hiero. cont. Lucifer, so at this day aU 
 solemnly profess in their baptism, either by themselves or others : and all that be of age and 
 capacity, are bound to know and beUeve every article of the same, which are these that follow ; 
 
 THE APOSTLES' CREED, OR SYMBOLUM APOSTOLORUM. 
 
 1. I believe in God the Father, Almighty, 
 Creator of heaven and earth. 
 
 2. And in Jesus Chkist, his only Son, our 
 Lord. 
 
 3. Who was conceived by the Holy Ghost, 
 T)om of the Virgin Mary. 
 
 1 4. Suffered under Pontius Pilate, was cru- 
 cified, dead, and buried : Descended into 
 Hell. 
 
 5. The third day he rose again from death : 
 19* 
 
 6. Ascended 'into heaven: Sitteth at the 
 right hand of God the Father, Almighty. 
 
 7. From thence he shall come to judge the 
 quick and the dead. 
 
 8. I believe in the Holy Ghost. 
 
 9. The lioly Catholic Church: The com- 
 munion of Saints. 
 
 10. Forgiveness of sins. 
 
 11. Resurrection of the flesh. 
 
 12. Life everlasting. Amen. 
 
222 ROMANS. 
 
 THE ARGUMENT OF THE EPISTLES IN GENERAL. 
 
 After the Gonpels, whicli is a story of Christ himself, and after the Ads of the Apostleg, which 
 is a story of Christ's Church : now follow the Epistles of the Apostles, which they wrote of such 
 mutters, as they had then occasion to write 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 : who 
 from the beginning unto this day, have written Epistles and books against heresies, ever as 
 they arose, and of all other ecclesiastical matters, as they had occasion ministered unto them. 
 Of wiiich their doiu", the Apostles first gave here the ensample : as also Luke in the Acts 
 of the Apostles, led tTie way to all the writers of ecclesiastical history after him. For although 
 there be no comparison between them for authority, forasmuch as these are canonical Scrip- 
 ture, and so are not any writings of their successors : yet the occasions and matters, as I havo 
 said, are like. 
 
 Most of these Epistles are Paul's Epistles: the rest are called Catholica; Epistole, the Epistles 
 Catholic. For Paul writeth not any Epistle to all, howbeit every one of them is for all the 
 Cliurcli: but some to particular Churches of the Gentiles, as to the Romans,to the Corinthians, 
 to the Galatians, to the Ephesians, to the Philippians, to the Colossians, to the Thcssalonians : 
 some to particular persons, as to Timothy, to Tite, who were Bishops among the Gentiles, to 
 Vv'it, of Ephesus, and Of Crete, and to Philemon, and then one to the Hebrews, who were the 
 •lews of Jerusalem and .Jewry. But the Epistles of the other Apostles, that is, of James, Peter, 
 .folin and Jude, are not so intituled to any one church or person, except Jolm's two latter short 
 Epistles, which yet might not be separated from his first, because they were all of one author, 
 and therefore they are termed Catholic, that is. Universal. For so writeth James: To the twelve 
 tribea that arc in dispersion, greeting, and Peter in his first Epistles, thus : To the elect straii/rers of 
 the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia: in his second thus : To them 
 that, have obtained equal faith tvith us: likewise Jude : To them that are in God the Father beloved, 
 and in Jesus Christ preserved and called: John's first is without title. 
 
 Now, lor the occasions of their writings, whereby we shall perceive the matters or argu- 
 ments that they handle : it must be remembered, as the story of that time in the Acts of the 
 Apostles doth at large declare, that the church then beginning, was planted by the Apostles not 
 only in the Jews, but also in tiie Gentiles: yea and specially in the Gentiles. Which thing 
 offended the Jews many ways. For, they could not abide to see, so much as their own country 
 to receive him for Christ, whom they had rejected and crucified: much less, to see, them 
 preach him to the Gentiles also, that olTended even those Jews also, that believed him to be 
 Christ. Howbeit such of them as were Cathrlics, and therefore not obstinate, were satisfied 
 when they imderstood by the Apostles that it was God's pleasure, as Acts 11, we read. But 
 others of them became heretics, and preached to the Christian Gentiles, that it was neces- 
 sary for them to receive also the Jew's religion. Of such we read. Acts 15, Unless you be cir- 
 cumcised, you cannot be saved. And as these did so preach against the truth, so did the 
 unchristened Jews not only themselves persecute, but also stir u]) the idolatrous Gentiles every 
 where to persecute the Christians : by such obstinacy provoking God to reprobate their Nation : 
 which yet they thought impossible to be done, because they were the seed of Abraham, and 
 were circumcised, and had received the law by Moses, for such carnal respects they trusted 
 in themselves, as though God and Christ were inseparaldy bouud unto them : attributing also 
 so much unto their own works, which they thought ihuy did of themselves, being holpen with 
 the knowledge of their law, that they would not acknowlcdire the death of Christ to be neces- 
 sary for thei? salvation : but looked for such a Christ, as should be like other Princes of this 
 world, and make them great men temporally. ,,--,., 
 
 Hereupon did Paul write his Epistles, to show both the vocation of the Gentiles, and the 
 reprobation of the Jews. Moreover to admonish both the Christian (jcntiles, not to receive 
 Circumcision and other ceremonies of Moses' law, in no wise : and the Jews also, not to put 
 their trust in the same, but rather to understand, that now, Christ being come, they must cease. 
 Again, to show the necessity of Christ's coming and of his death: that without it, neither the 
 Gentiles could be saved : no, nor the Jews, by no works that they could do ot themselves, 
 although they were also holpen by the Law, telling them what was good and what was bad : 
 for so much as all were sinners, and therefore all impotent or infirm : and the Law could not 
 take away sin and infirmity, and give strength to fulfil that which it gave knowledge of, btit 
 this was God only able to" do, and for Christ's sake only would he do it. Therefore it is 
 necessary for all to believe in Christ, and to bo made his members, being incorporate into his 
 Body, which is his Catholic Church. For so, although they never yet did good work, but all ill, 
 they shall have remission of their sins, and new strength withal, to make them able to fulfil the 
 commandments of God's law, yea and their works afier this shall be so gracious m God's sight, 
 that for thorn he will give them life everlasting. This is the necessity, this is also the truit of 
 the Christian religion. And therefore he exhorteth all, both Gentiles and Jews, as to receive it 
 humbly, so also to persevere in it constanllv unto the end, against all seduction of heresy, and 
 against all terror of persecution: and to walk all their time in good works as now God hath 
 made them able to do. •• , , , , . , , -. .u .. 
 
 The same doctrine doth the Catholic Church teach unto this day most exactly : to wit, that 
 
ROMANS. 223 
 
 no works of the unbelieving or unbaptized, whether they be Jews or Gentiles, can save them: 
 no nor of any Heretic or Schismatic, although he be baptized, because he is not a member of 
 Christ : yea more than that, no work of any that is not a lively member of Christ, although other- 
 wise he be baptized, and continue within his Church, yet because he is not in grace but in 
 mortal sin, no work that he dotli, is meritorious or able to save him. 
 
 This very same is Paul's doctrine : he denieth to the works of such as have not the Spirit of 
 Christ, all virtue to justify or to save: neither requireth he a man to have had knowledge of 
 the law, or to have kept it aforetime, as though otherwise he might not be saved by Christ : but 
 yet when he is christened, he requireth of necessity, that he keep God's commandments, by 
 avoiding of all sin, and doing good works : and to such a man's good works he attribute th as much 
 virtue as any Catholic of this time. 
 
 Nevertheless there were certain at that time, as also all the heretics of this our time, whom 
 Peler termeth unlmrned and jwstafiZe, who reading Paul's Epistles did misconstrue his meaning, 
 as though he required not good works no more after Baptism, than before Baptism : but held, ■ 
 that only Faith did justify and save a man. Thereupon the otlier Apostles wrote their Epistles 
 as Augustine noteth m these words : Thereupon because these opinions, Ad salutem obtinendam 
 sufficere Solam fidem. That only Faith was sufficient to obtain salvation, was then risen : the other 
 Apostolical Epistles, of Peter, John, James, Jude, do against it specially direct their intention : to avouch 
 vehrinrnlly, fidem fine operibus nihil prodesse, that faith without works prof teth riothing. As aho 
 Fiinl himsflf did not define it to be quamlibet fidem, quo in Deum creditur, whatsoever manner of 
 faith, wherewith we believe in God, but that wholesome and express Evangelical Faith, whose works 
 proceed from love, and the faith, qtioth he, that worketh by love, whereupon that faith which 
 some think to he sufficient to saltxition, he so affirmeth to profit nothing, that he saith. If I should 
 have all faith so that I could remove mountains, and have not charity, I am nothing. 
 
 He therefore that will not err in this point, nor in any other, reading either Paul's Epistles, or 
 the rest of the holy Scriptures, must stick fast to the doctrine of the Catholic Church, which 
 Church Paul termeth the pillar and ground of the truth : assuring himself that if any thing there 
 sound to him as contrary hereunto, he faileth of the right sense : and bearing always in hia 
 mind the admonition of Peter, saying : As also our most dear brother Paul according to the wisdom 
 given to him, hath written to you : as also in all his Epistles, speaking in them of these things, in the 
 which are certain things hard to understand, which the unlearned and unstable deprave, as aho the rest 
 oj Scriptures, to their own perdition. You therefore brethren, foreknowing, take heed lest ye be led amisg 
 hy the error of the unwise, and fall away from your own steadfastness. 
 
 THE TIME WHEN THE EPISTLE TO THE ROMANS WAS T^TIITTEN, 
 AND THE ARGUMENT THEREOF. 
 
 The History of Paul, until he came to Rome, Luke in the Acts of the Apostles, wrote exact- 
 ly : and though without any mention of his Epistles, vet certain it is, that some of them he 
 wrote before he came there, to wit, the two unto the Corinthians, and this to the Romans : and 
 as it seemeth, before them all, the Epistle to the Galatians. Wherein yet because he maketh 
 mention of the fourteenth year after his conversion, it appeareth, that he preached so long 
 without any writing. And this order may thus briefly be gathered, First he preached to the 
 Galatians, Acts 16: and passing through Phrygia and the country of Galatia. Whereof he maketh 
 mention himself also. Gal. 1. We evangelized to you, and Gal. 4, / evangelized to you heretofore. 
 After which the false Apostles came and persuaded them to receive Circumcision. Where- 
 ■upon he saith Gal. 1 , I marvel that thus so soon you are transferred from him that called you to the 
 grace of Christ, unto another Gospel, and wisheth therefore, Gal. 4, saying: And I would that I 
 were with you noiu. And accordingly he came unto them afterward, as we read Acts 18. Walk- 
 ing in order through the country of Galatia and Phrygia, confirming all the Disciples. At which time 
 also it seemeth, that he took order with them about those contributions, to help the need of the 
 Christians in Jerusalem, whereof he speaketh, 1 Cor. 16. And concerning the collections that arc 
 wade for the Saints, as I have ordained to the Churches of Galatia, so doyou also. By which words 
 also it is evident, that the Corinthians had not as then made their gathering. But when he wrote 
 the Second to them, where in the 11 chapter he maketh mention of fourteen years, not only 
 after his conversion, as to the Galatians, but also after his Rapt, which seemeth to have been 
 when he was at Jerusalem, Acts 9, four years after his conversion, in a trance, as he calleth it, 
 Acts 22. 17, then were they ready. For so he saith 2 Cor. 8, You have begun from the year past, 
 and 2 Cor. 9, For the which I do glory of you to the Macedonians : that also Achaia is ready from the 
 year past: howbeit it followeth there •■ But I have sent the brethren, that, as I have said, you may 
 "be readt/ : lest when the Macedonians come with me, and find you unready, ive he ashamed. But v^hen 
 he wrote to the Romans, then was he now come to Corinth for the purpose, and had received 
 their contribution, and was ready to 20 with it unto Jerusalem. For so he saith, Rom. 15, Now 
 therefore I will go unto Jerusalem to Minister to the Saints. For Macedonia and Achaia have liked 
 ■well to make .tome contribution upon the poor Saints that are in Jerusalem. 
 
 So then the Epistle to the Romans was not the first that ho wrote, but yet it is and always 
 was set first, because of the primacy of that Church, for which cause also he handleth in it 
 
824 
 
 ROMANS. 
 
 such matters as pertained not to them alone, but to the universal Church, and specially to all 
 the Gentiles: to wit, tlie very frame, as it were, of the Church of Christ. Tanquam enimpro 
 ipso Domino legatione fuiigens, lioc est, pro iajjidc angular!, utrunique, populume tam ex Judceis 
 quam ex Gentibus conneclit in C'hristo per vinculum gratia;, so saith Augustine, giving us 
 briefly the argument, in Englisli thus : As being a legate for our Lord himself, that is, for the Comer 
 stone, he knittelh together in ('hrist by the hand of Grace, hath peoples, as veil tf the Jews as of the 
 Gentiles. Showing that neitiier of them luul in their Gentility or .ludaism any works to brag 
 of, or to challenge to themselves justification or salvation thereby, but rather sins they had to 
 be sorry for, and to immblc themselves to the faith of Christ, that so they might have remission 
 of them, and strengtli to do meritorious works afterward. In which sort, because the Gentiles 
 did humble themselves, therefore had they found mercy, though they never wist of the Law of 
 Moses. But the .lews, because they stood, upon their own works, which they did by their own 
 strength with the knowledge of the Law being therefore also called the works of the Law, 
 and so would not humble themselves to believe in Christ crucified, they missed of mercy, and 
 became reprobate, exceptinc; a few Reliquim that God of his goodness had reserved to himself. 
 Hovvbeit in the end, when the fulness ot the Gentiles is come into the Church, then shall the 
 fulness of the Jews also open their eyes, acknowledge their error, and submit themselves to 
 ("hrist and his church in hke maimer. In the nieantime, those that have found the grace to be 
 Christians, ho exhorteth to perseverance, as it was specially neediiil in (hose times of ner- 
 secution, and to lead their whole life now after baptism in good works : and to be careful of 
 unity, bearing therefore one with another, both Jews and Gentile, all that they may, and giving 
 no oti'ence to them that are weak. Thus he disputclh, and thus he exhorteth through the whole 
 Epistle: tlinugh if we will divide it by that which is i>rincipal in each part, we may say, that 
 unto the 12 Chap, is his disputation : and from thence to the end, his exhortation. 
 
 Now in these points of faith, and in all others, as also in example of life, the commendation 
 that he giveth to the Church of Rome, is much to be noted. Your faith is renowned in the whole 
 reorld, and i/our ooedtence is published into every place. T rejoice therefore in you. Andaijain: you 
 have obeyed from the heart unto that form of doctrine, which hath been delivered to you. And hereupon 
 again : / desire you brethren to mark them that make dissensions and scandals contrary to the doctrine 
 wliich i/ou have learned, and. avoid them. For such do not serve Christ our Lord, but their own belly : 
 and by sweet speeches and lienediclions seduce the heurts of innocents. Therefore to shun Luther and 
 Calvin, and all their crews, we have just reason and good warrant. They make dissensions and 
 scantlals against the doctrine of the Roman Church. Let no man therefore be seduced bv their 
 sugared words. 
 
 THE EPISTLE OF PAUL THE APOSTLE TO THE ROMANS. 
 
 CHAPTER I. 
 
 The foundation of his Apostleship being laid, 8 he highly commendeth the Romans and protesleth 
 his ajfeciion towards them, and so coming to the matter, saith, our Christian Catholic doctrine, thai 
 teacheth all to believe, to be the way to salvation: 18 because the Gentile, first of all, could not be 
 saved by their Philosophy, whereby they knew God, for so much as they did not serve him, but Idols : 
 he therefore justly pei-mi'l ting them to fallinto allkind of most damimble siri. 
 
 1 Paul tile servant of Jesus Christ, called to be an Apostle, separated into the Gospel of 
 God, 2 Which before he had promised by his prophets in tiie holy Scriptures, 3 Of his Son, 
 who was made to him of the seed of David according to the flesh, 4 Who was predestinate 
 the Soa^of God in power, according to (he Spirit of sanctification, by the resurrection of our 
 Lord Jesus Christ from the dead, 5 By whom we have received grace and Apostleship for 
 obedience to the faith in all nations for the name of him. 6 Among whom are you also the 
 called of Jesus Christ: 7 To all that are at Rome the beloved of God called to be saints. 
 Grace to you and peace from God our Father, and our Lord Jesus Christ. 8 First I give 
 thanks to my God through Jesus Christ for all you, because your faith is renowned in the 
 
 Annotations. 
 
 ver. 7. Grace to you and jycace. It is a kind 
 of blessing rather than a profane salutation, pro- 
 per to the Apostles, and of greater virtue than 
 the benedictions of the Fathers in the old Tes- 
 tament. Tlie holy Fathers of the Church 
 seemed to abstain from it lor their reverence 
 to the Apostles. The Manichees, Aug. cont. 
 ep. fund. c. 5. 6, and other heretics, as also 
 these of our time, because they would be 
 counted Apostles, often use it. 
 
 ver. 8. Your faith renounced. The holy Doc- 
 tors upon these words of the Apostle, and sjie- 
 cially by our master's promise made to Peter, 
 that his faith should not fail, give great testi- 
 mony for the providence of God in their pre- 
 
 Chapter 1. 
 servation of the Roman faith. Cyprian thus: 
 ep. 55. nu. 6. They are so hold to carry letters 
 from profane Schismatics to the chair of Peter and 
 the principal Church whence Priestly uniJy rose: 
 not considering the Romans to be them whose faith, 
 the Apostle hi ing the cvinmcndcr, was prai.'ted, to 
 irhom mishrliif cannot havcacccss. Hierome Apo- 
 log, adv. Ruflin. lib. 3. c.4. to 2. Know you that 
 the Roman faith commended by the Apostle's 
 mouth, will receive 7io such deceit, 7wr canbe possi- 
 bly changed, though an Angel taught otheneise, 
 being fenced by Paul's authority. Eji. 63. ad Pa- 
 mach. and Occamim. c. 4. to 2. H hatsoevcr thov 
 be that acoiirhrst nrtr sects, I pray ihrc have re- 
 spect to the Raman ears, sjjare thcfailli which waa 
 
ROMANS. 
 
 225 
 
 !L 1 T^ q P^v r,^A i« mv witness whom I serve in my spirit in the Gospel of his Son, 
 
 whole world. 9 i'oi God is "Y„ , ,?™rv n vou 10 \lways in my prayers, beseecliins;, 
 that without intermission I make ^ m™y o Y""^ a prosperous journey by the will ot Go-fl, 
 : if by any means I ^}f^^^]^'^'!^Xlf^lZ^t^^^ you soa.e spiritual grace, 
 
 ■ to come unto you. 11 For 1 ^1'^='"^^° f ,^ >°^' "^^ ^ m you bv that which is common 
 
 to confirm you: lillvax is to say, to be con oited \^^ffJ^-l^^l.J,^ brethren, that I have 
 to us both, your faith and mine. 13 And! ^^'1^/°^ ''"f j'^iXerto,^^ I may have some fruit m 
 often purposed to come unto V^^'f ^'^jJ^^'^'^lfJ^GSJ an U^e' Babarous,\o the wise and the 
 you, as also in the other Gentiles. 14 | o "^ Ui eek. an j. ^^^^ ^^at are 
 
 inwise I am debtor 15. So, as much as is in me, 1 '^m jeaay to e^^n^ ^ y ^^^^^^-^^ 
 
 at Rome. 16 For I am not ashamed of the Gospel, f /^r t.t i^JJie PO^|rc. ^^ 
 
 to everv one that beheveth, to the Jew first and to the ^^^^^^^r /',.i° ^"';^^)^ IS ^ov the 
 
 revealed therein by faith ^^ ^^ ^ZT^^e^ttU^S^'^' ^^^^ ^'-^ detain 
 wrath of God from heaven is revealed, upon ^U '"F^ Y ^ j 1 ^^ manifest in them. 
 
 the verity of God in injustice : 19 Because that o I'^^d ^n ^^ ^^^ ^^^^^-^^ ^f ^he 
 
 ^i?tt:^n?rdya:;sSd SrLs; tllgjg^ ^e = U etemal power also and ■ 
 
 Gmapter 1. ' 
 
 roent, is another part of God's providence, ne- 
 cessary for the Church in general, but not 
 necessary for every man in particular : as to 
 be taught and preached unto, is for every one 
 of ao-e and understanding. And therefore Pe- 
 ter, who was the Chief of the Commission, 
 wrote little : many of them wrote nothing at 
 all : and Paul that wrote most, wrote but little- 
 in comparison of his preaching: nor to any but 
 such as YN-ere converted to the faith by preach- 
 ing before. . . 
 
 ver. 17. The justice of Gcd. He meaneth not 
 God's own justice in himself, but that justice 
 wherewith God endueth man when he justifi- 
 eth him. Aug. de Sp. et lit. cap. 9. whereby you 
 may gather the vanity of the Heretical imputa- 
 tive justice. • ^ , ,„ •, TT 
 
 ver. 17. Liveth by faith. In the 10. to the He- 
 brews, he showeth by this place of the Prophet, 
 Abacuc. 2. that the just though he live here in 
 peregrination, and seeth not presently, nor en- 
 joyeth the life everlasting promised to him, 
 yet holdeth fast the hope thereof by faith. In 
 this place he applieth tlie Prophet's words 
 further to this sense. That it is our faith, that 
 is to say, the Catholic belief saith Augustine, 
 lib. 3. cont. 2. ep. Pelag. Which maketh a just 
 7/ian, and distinguisheth between the just andunjnst, 
 and that by the law of faith, and not by the law 
 of works: whereof it riseth that the .Tew, the 
 heathen Philosopher, and the Heretic, though 
 they excelled in all works of moral virtues, 
 could not yet be just, and a Catholic Christian 
 man living'but an ordinary honest Ufe, either not 
 sinning greatly, or supplying his faults by pe- 
 nance, is just. And this difference riseth by 
 faith, not "that faith can save any man without 
 works. For it is not a reprobate faith that we speak 
 of as the holy Doctor saith, 6«< that which work- 
 eth by charily, and therefore remitteth sins, and 
 maketh one just. Augustine's place. 
 
 ver. 18. Is revealed. By all the passage fol- 
 lowing you may see, that the Gospel and 
 Christ's law consisteth not only in preaching 
 faith, though that be the ground, and is first al- 
 ways to be done : but to teach virtuous life and 
 good works, and to denounce damnation to all 
 1 them that commit deadlv sins and repent not. 
 And again we see that not only lack of faith is 
 a sin, but all other acts done against God 3 
 I commandments, 
 
 A.NNOTATIOXS. 
 
 praised hy the Apostle's voice. Wdl ye know O 
 Paula and Eustochium, how the Apostle haih rioted 
 even/ province with their properties ? 1 hejaitti of 
 the people of Rome is praised. Where is thfre so 
 <rreat concourse to Churches and Martyrs sepul- 
 chres ? Wiiere soundeth Amen like Ikunderjrom 
 heaven, or where are the Temples, void of Idols, so 
 shaken as there? Not that the Romans have ano- 
 ther faith than the rest of the Christum Churches, . 
 but that there is in Hiem more devotion andsmpLi- 
 citu of faith. . In another place the same Doctor 
 signi'fieth that it is all one to say, the Roman 
 faith and the Catholic. Apolog. 1. adv. Kutl. c. 1. 
 So doth Cyprian, ep. 52. num. 1. ad Antoma- 
 num: and Ambrose, de obitu fratris in med. 
 Whereupon, this word Roman, is added to Ca- 
 tholic, in many countries where sects do abound, 
 for the better distinction of true believers from 
 Heretics : which in all ages did hate and abhor 
 the Roman faith and Church, as all malefactors 
 do their judges and correctors. . 
 
 ver. 'i. Serve in Spirit. Divers Heretics when 
 they hear that God is a Spirit, and must be 
 served and adored in spirit, imagine, that fie 
 must be honoured only inwardly, without cere- 
 monies and external works:- which you see is 
 otherwise, for that the Apostle served God in 
 spirit, by preaching the Gospel. To serve 
 God in spirit, is to serve him with faith, hope, 
 and charity and with all works proceeding ot 
 them : as to serve him carnally, is, with works 
 external, without the said mtemal virtues. 
 
 ver. 9. A memory of you. A^reat example 
 of Charity for all men, specially for Prelates and 
 Pastors, not only to preach, but to pray conti- 
 miallv for the conversion ot people to Christ s 
 faith-: which the Apostle did for them whom 
 he never knew, in respect of God s honour 
 only, and the zeal of souls. 
 
 ver 15. To evangelize. The Gospel is not 
 only the life of our Saviour written by the four 
 Evant^elists, nor only that which is written in 
 the new Testament : but their whole course of 
 nreachino- and teaching the faith. Which faith 
 cometh ordinarily of preaching and hearing, 
 and not of writing or reading. And therefore 
 Paul thought not himself discharged by wri- 
 tino- to the Romans, but his desire was to preach 
 unt'othem: for that was the proper commis- 
 eion given to the Apostles, to preach to all na- 
 tions. The writing of the books of the 1 esta- 
 
226 
 
 ROMANS. 
 
 Divinity : so that they are inexcusable. 21 Because, whereas they knew God, tliey have not 
 glorified him as God, or oriven thanlis : but are become vain in their cogitations, and their fool- 
 ish hearts hath been darkened. 22 For sayins; themselves to be wise, they became fools. 23 
 And they changed the glory of the incorruptible God, into a similitude of the image of a cor- 
 ruptible man, and of fowls and i'our-footed beasts and of them that creep. 24 For the which 
 cause God hath delivered them up unto the desires of their heart, into uncleanncss.for to abuse 
 their own bodies among themselves ignominiously. 25 Who have changed the verity of God 
 into lying : and have worshipped and served the creature rather than the Creator, who is blessed 
 forever. Amen. 20 Therefore God hath delivered them into passions of ignominy. For 
 their women have changed the natural use, into that use which is contrary to nruure. 27 And 
 in like marmer the men also, leaving the natural use of the woman, have burned in their de- 
 sires one toward another, men upon men working turpitude, and the reward of their error, 
 which they should, receiving in themselves. 28 And as tliey liked not to have God in know- 
 ledge : God delivered them up into a reprobate sense : to do those things that are not con- 
 venient: 29 Replenished with all iniquity, nudice, fornication, avarice, wickedness, full of 
 envy, murder, contention, guile, malignity, whisperers, 30 Detractors, odible to God, contu- 
 melious, proud, haughty, inventors of evil things, disobedient to parents, 31 Foolish, dissolute, 
 without affection, without fidelity, without mercy. 32 Who whereas they knew the justice of 
 God, did not understand that they which do such things, are worthy of death: not only they 
 that do them, but they also that consent to the doers. 
 
 CHAPTER II. 
 Now ako he showeth that neither the Jews could he saved hy the hnovledge of the Lau), of the which theii 
 
 did so much brag against the Gentiles, seeing they did nolvAthstanding sin as the Gentiles did. 14 
 
 And therefore thai the true Jew is the Christian, though he be a Gentile, who by grace in his heart 
 
 doth the good V)orks that the Law cotnmandelh. 
 
 1 ?'or the which cause thou art inexcusable, O man, whosoever thou be that judgest. For 
 wherein thou judgest another, thou condemnest thyself, for thou dost the same things which 
 thou judgest. 2 l^or we know that the judgment of God is according to veritv ui>on them that 
 do such things. 3 And dost thou suppose this O man that judgeth them wUich do such things, 
 and dost the same, that thou shalt escape the judgment of God? 4 Or dn«t thou contemn 
 the riches of his goodness, and patience, and long animity, not knowing that the benignity of 
 
 Annotations. 
 
 ver. 23. Similitude of the image. Lo these 
 and the like are the images of Idols so often 
 condemned in the Scriptures, and not the holy 
 Images of Christ and his Saints. 
 
 ver. 24. Hath delivered them up. Eph- 4. 19. 
 They have delivered or given up themselves to all 
 unchanness. By which conference of Scripture 
 we learn that themselves are the cause of their 
 own sin and damnation, God of his justice per- 
 mitting and leaving them to theirown will, and 
 so giving them up into passions, &c. 
 
 ver. 26. Hath delivered them up. As he saith 
 here, God delivered them up, so to the Ephe- 
 sians, cap. 4. 19, he saith of the same persons and 
 things, They delivered themselves up to all 
 tmcleanness. So that it is not meant here that 
 God doth drive, force, or cause any man to sin, 
 as divers blasphemous Heretics do hold: but 
 only that by his just judgment, for their own 
 deserving, and for due pimishment of their for- 
 mer grievous offences, he withholdeth his 
 
 Annotations. 
 ver. 1 Thou that judgest. Such as by the 
 public authority either spiritual or temporal 
 nave to punish oflendcrs, bo not forbidden to 
 judge or condemn any for their offences, though 
 themselves be sometimes guilty in their con- 
 science of the same or greater: yet may it be 
 matter of aggravating sins before God, when 
 they will not repent of those offences them- 
 selves, for the which they punish others, but if 
 they be open offunders themselves, in the same 
 sort for which they judge other, they give 
 scandal, and thereby aggravate their sins very 
 much. Properly here ne forbiddeth to charge 
 
 Chapter 1. 
 
 grace from them, and so sufTereth them to fall 
 further into other sins. As, for their crime of 
 Idolatry, to suffer them to fall into unnatural 
 abominations : as now for heresy, he taketh 
 his grace and mercy from many, and so they 
 fall headlong into all kinds of "turpitude ; as 
 contrariwise, for ill life, he suflereth many to 
 fall into heresy. And for Christ's sake let 
 every one that is entangled with the idolatry 
 of this time, that is to say, with these new 
 sects, look well into his own conscience, whe- 
 ther his forsaking the true God, may not come 
 tmto him for a punishment of his former or pre- 
 sent ill life which he liveih. 
 
 ver. 32. Worth'/ of death. Here you see 
 why the Church taketh some sins to be 
 deadly, and calleth them mortal: to wit, 
 because all that do them, are worthy of 
 damnation: others be venial, tliat is to say, 
 pardonable in their own nature, and not wor- 
 thy of damnation. 
 
 Chapter 2. 
 
 another falsely or truly with these crimes 
 whereof himself is as far guilty or more than 
 the other, as the .Tews sjiecially did the Gen- 
 tiles, to whom he s])eaketh here. 
 
 ver. 4. Dost thou contemn ? This proveth 
 that God oflereth his grace and mercy to many, 
 and by long patience and sufferance expeclclh 
 their repentance, deferring their punishment of 
 purpose that they may amend, and that he is 
 not delighted in their ])erdition, nor is the cause 
 of their sin : but contrariwise that they harden 
 their own hearts, and of their own free will 
 reject his grace and contemn his benignity. 
 
ACTS. 
 
 227 
 
 God bringeth thee to penance ? 5 But according to thy hardi.ess and impenitent heart, thou 
 heapcst to thyself" wrath, in the day of wrath and of the revehition ot the just judguient ot God, 
 6 Who will render to every man according to his works. 7 To them truly that according to 
 patience in good works, seek glory and honour and incorruption, life eternal. 8 But to them 
 that are of contention, and that obey not the truth, but give credit to iniquity, wrath and indig- 
 nation. 9 Tribulation and anguish upon every soul of man that worketh evil, of the Jew first 
 and of the Greek: 10 But glory and honour and peace to every one that worketh good, to the 
 Jew first and to the Greek. 11 For there is no acception of persons with God. 12 For who- 
 soever hath sinned without the Law, without the Law shall perish : and whosoever hath sinned 
 in the Law, by the Law shall be judged, 13 For not the hearers of the Law are just with 
 God: but the doers of the Law shall be justified. 14 For when the Gentiles which have not 
 the Law naturally do those thuigs that are of the Law : the same not having the Law, them- 
 selves are a Law to themselves : 15 Who show the work of the Law written in their hearts, 
 their conscience giving testimony to them, and among themselves mutually their thoughts ac- 
 cusing, or also defending. 16 In the day when God shall jud^e the secrets of men, according 
 to my Gospel, by Jesijs Christ. 17 But it thou be surnamed a Jew, and restest in the Law, 
 and dost ijlory in God. 18 And knowest his will, and approvest the more profitable things, 
 instructed by the law, 19 Presumest that thyself art a leader of the blind, a light of them that 
 are in darkness, 20 A teacher of the foolish, a master of infants having the form of science 
 and of verity in the law. 21 Thou therefore that teachest another, teachest not thyself: that 
 
 Annotations. 
 ver. 6. According to his works. Though the 
 holy Apostle's special purpose be in this Epis- 
 tle, to commend unto the Gentiles that trusted 
 so much in their moral works, the faith in 
 Christ : yet lest any man should think or ga- 
 ther untruly of his words, that Christian men's 
 works were not meritorious or the cause of 
 salvation, he expressly writeth, that God giv- 
 eth as well everlasting life and glory to men, 
 for and according to their good works, as he 
 giveth damnation for the contrary works. And 
 howsoever Heretics fondly flee from the evi- 
 dence of these places, yet Augustine saith, 
 Life everlasting to be rendered for good works 
 according to this manifest Scripture, God shall 
 render to every man according to his works. 
 
 ver. 6. According. Good men also according 
 to the merits of their good will shall have their 
 reward. Aug. ep. 47. 
 
 ver. 13. Not the hearers. This same sentence 
 agreeable also to Christ's words. Matt. 7. 21. 
 is the very ground of James' disputation, that 
 not faith alone, but good works also do justify. 
 Therefore Paul, howsoever soiue perversely 
 conster his words in other places, meaneth 
 the same that James. And here he speaketh 
 not properly of the first justification, when an 
 Infidel or ill man is made just, who had no ac- 
 ceptable works before to be justified by, of 
 v^'hich kind he specially meaneth in other 
 places of this Epistle, but he speaketh of the 
 second justification or increase of former jus- 
 tice, which he that is in God's grace, daily pro- 
 ceedeth in, by doing all kind of "ood works, 
 which be justice's, and for doing of which, he 
 is just indeed before God, and ot this kind doth 
 James namely treat. Which is directly against 
 "he heretics of this time, who not only atribute 
 lothing to the works done in sin and infidelity, 
 mt esteem nothing at all of all Christian men's 
 vorks toward justification and salvation, con- 
 lemning them as unclean, sinful, hypocritical, 
 Pharisaical : which is directly against these 
 nd other scripture, and plain blaspheming of 
 /hrist and his grace, by whose spirit and co- 
 »peration we do them. 
 ver. 13. Shall he justified. Of the other arti- 
 
 Chapter 2. 
 cles deceitfully handled by Heretics, they use 
 most guile in this of justification : and specially 
 by the equivocation of certain words, which 
 is proper to all contentious wranglers, and 
 namely in this word, justice. Which because 
 they find sometime to signify the acquitting of 
 a guilty man of some crime whereof he is in- 
 deed guilty, and for which he ought to be con- 
 demned, as by man's judgment either of igno- 
 rance or of purpose often a very malefactor is 
 deemed or declared and pronounced innocent, 
 they falsely make it to signify in this place and 
 the like, wheresoever man is said to be justi- 
 fied of God for his works or otherwise : as 
 though it were said, that God justifieth man, 
 that is to say, imputeth to him the justice of 
 Christ, though he be not indeed just : or of 
 favour reputeth him as just, when indeed he 
 is wicked, impious, and unjust. Which is a 
 most blasphemous doctrine against God, mak- 
 ing him either ignorant who is just, and so to 
 err in his judgment, or not good, that can love 
 and save him whom he knoweth to be evil. 
 And a marvellous pitiful blindness it is in the 
 Church's Adversaries, that they should think 
 it more to God's glory, and to the condemna- 
 tion of Christ's justice, merits, and mercy, to 
 call and count an ill man so continumg, for 
 just : than by his grace and mercy to make of 
 an ill one, just indeed, and so truly to justify 
 him, or as the word doth here signify, to es- 
 teem and approve for just indeed, him that by 
 his grace keepeth his law and commandments. 
 For, that the keepers or doers of the com- 
 mandments be just and so reputed, it is plain 
 by the correspondence to the former words, 
 Not the hearers are just, hut the doers. Whereupon 
 Augustine, de Sp. andlif. c. 26. torn. 3. hath these 
 words. When it is said, The doers of the lav) shall 
 he justified, what other thing is said, than. The just 
 shall he justified ? for the doers of the law verily 
 are just. 
 
 ver. 21. It is a shameful and damnable thing 
 for preachers, teachers, or other guides of 
 men's life, to commit the same things them- 
 selves which they reprove in other. Es. 52, 5. 
 £2.36,20. 
 
228 
 
 ROMANS. 
 
 preachest, men ought not to steal, thou stealest: 22 That sayest men should not commH 
 aduUer;- thou committest adultery : that abhorrest idols, thou dost sacrilege : 23 1 hat dost 
 Srv in tl ^kw tC by prevarication of the law, dost dishoaour God. 24 For t/,e name o/ 
 &"S y2ishlm>hlrned among the Gentiles, as it is written. 2o Circumcision >"<ic;ed pro- 
 fiteth fXu observe the law : but if thou be a prevaricator of the law, thy c.rcunicision is 
 become p enuccr 20 If then the prepuce keep the just ces of the law: shall not his prepuce 
 be r^PucedX circumcision ? 27 And shall not that which of nature is prepuce, lulfiUmg the 
 law iXe thee thaTby the letter and circumcision art a prevaricator of thedaw?. 28 For not. 
 Rhat isin open show, is a Jew, nor that which is in open show, m the flesh, is "rcumcision: 
 2a But he Uiat is in secret, is a .lew: and the circumcision of the heart, in spirit, not m the 
 letter: whose praise is not of men, but^ofGod.^^ ^^_^ 
 
 rr. „r.r,„Ml. lint the Jews did vass the heathen Gentiles, in God's benefits, 9 hut not in their own 
 
 ^w!TcoMsfh^T}e Sh^Zwed both Jew and GaUik to besinners: l^ and^ '^-^-/-•^'/'f; 
 
 7,'^tlZ7hJrfmustbe some other way to sahatian, indifferent to both, which ^ to beUeve m Jesus 
 
 r^ni^-^T thai for his sake their sins maybe forgiven them. .^ „ „ ht , u 
 
 V Wh^/rrr/minence then hath the Jew or what is the profit of circumcision? 2 Much by 
 
 all ineins' ^Fi'S surely, because the words of God were committed to them 3 For what if 
 
 rermfn of t4m have not believed? Hath their hicreduhry made the faith of God frustrate ? 
 
 f Pn f fnrh d but God is tfue and every man a liar, as it is written: That ihou mayest be jus- 
 
 tiSilytS ^^ou It judged. 5 But if our iniquity commend thejusticc 
 
 of God, whai shall we say ? Is God unjust that exccuteth wrath? I speak accordmg to man. 
 
 , Annotations. 
 
 - frediy It is a great sin that bv the ill life 
 of the faithful, our Lord's name should be ill 
 spoken of among the misbelievers, and many, 
 withdrawn from the true religion thereby. 
 
 ver. 26. Prepuce is the foreskin not circum- 
 cised, and therefore signifieth the Gentiles, or 
 the state and condition of the Gentiles: as 
 circumcision, the Jews and their state. 
 
 ver. 2G. A'eep the justices: If a Gentile either 
 now since Christ, by his grace and faith, or any 
 other before Christ, not of the stock ot Abra- 
 ham, through the Spirit of God keep his jus- 
 tices of the law, he is just no less than if he 
 had been outwardly circ-umcisedj and shail 
 condemn the circumcised Jew not keeping the 
 law, without which, his outward sacrament 
 cannot serve him, but shall be much to his con- 
 demnation, that having the law and peculiar 
 sacraments of God, he did not keep the la\v, 
 nor inwardly exercise that in his heart which - 
 the outward sign did import. And all this is 
 
 Annotations. 
 
 ver. 4. Every man a liar. God only by nature 
 is true, all mere men by nature may lie, de- 
 ceive arid be deceived : yet God by his grace 
 and spirit may and dost preserve the Apostles 
 and prinf-ipal governors of his people, and the 
 Church and councils in all truth, though they 
 were and are mere men. 
 
 ver. f>. If our iniquity. No marvel that many 
 now-a-days deduce false and detestable con- 
 clusions out of this Apostle's high and hard 
 writings, seeing that Peter noted it inliis days, 
 and himself here confesseththat his preaching 
 and speeches. were then falsely misconsirueri : 
 •as thouKh he had tauaht that the Jew s and 
 Gentile's ill life and increduhty had been di- 
 rectly the cause of God's more mercy, and that 
 therefore sin comcth of God to the advance- 
 ment of his alorv, and consequently that men 
 mic'ht or should do ill, that good mniht eni-ue 
 thercof Which blasphemous constructions 
 they took of these and the like words: u7if re 
 sin abomided, there did grace more abound and, 
 
 Chapter 2. , . . 
 
 no more but to insinuate that true justice is not 
 in faith only or knowledge ofthejaw, or in the 
 name either of Jew or Cliristian, but in doing 
 good works and keeping the law ot God's grace. 
 
 ver. 29. In spirit, not letter. The outward 
 ceremonies, sacraments, threats, and com- 
 mandments of God in the law, are called the 
 letter: the inward working of God in mens 
 heart, and enduing him with faiih, hope, and 
 charity, and with love, hking, will, and abihty 
 to keep his commandments by the grace and 
 merits of Christ, are called the spirit. In which 
 sense, the carnal Jew was a Jew according to 
 the letter, and he was circumcised after the 
 letter : but the true beheving Gentile observing 
 by God's grace in heart and in God's sights 
 that which was meant by thai carnal sign, is a 
 Jew according to the Spirit, and justified by 
 God. Of the spirit and letter Augustine made 
 a famous work, very necessary for the under- 
 standing of this Epistle. 
 
 Chapter 3. . . , , , j . 
 
 The law entered in, that sm might abound, and out 
 of the Psalm 50. Thou mayest he justified tn thy 
 words, and overcome when ihou art jrulged. As 
 though he meant that men do sin, to the end 
 that God may be justified. And at all these 
 and the hke places of the Apostle though tore- 
 warned by Peter, and by the Apostle s own 
 defence and protestation, that he never mean$ 
 such horrible things, yd liie wicked also ot 
 this time do.stumble and fall. But the true 
 mcanintf is ip all such places, ihat God canti' ' 
 doiii when it pleaselh him, convert those sv 
 which man commineth against him and li 
 commandments, to his glory: though the sr 
 themselves stand not with his will, mtentu 
 nor honour, but be directly against the saiv 
 and therefore may not be committed that :■ 
 good mav fall, for.' what good soever accjid< 
 ally falle'ib, it proceedeth not of the sm, butot 
 God's mercv that can pardon, and of his om- 
 niuotency that can turn ill to good. And tUre^ 
 fore against those carnal interpretations, Paul 
 
ROMANS. 
 
 229 
 
 6 God forbid : othcnvisc how shiill God judge this world ? 7 For if the verity of God hath 
 abounded in my iie, ur/o his ylury, why am I also yet judged as a sinner, 8 And not, as we 
 are blasphemed, and as some report us to say, let us do evil, that there may come good? 
 whose damnation is just. 9 VVhiit then? do we excel them? No, not so. for we have ar- 
 gued the Jews and the Greeks, all to be under shi : 10 As it is written : That there is not any 
 nui/i jusir 11 There is not llidt undirsiondelli, there is not that seeketh tijter God. 12 All have dt- 
 clined, they are become KnprojUuUe together: there is not thai doth good, there is not so mwh as one. 
 13 Their throat is an open sepukhre, with their tongues they dealt deceitfully. The venom of asps 
 wider their lips. 14 Whose month is full of malediction and bitterness : 15 Their swift feet to shed 
 blood. 10 Destruction and h felicity in their ways : 17 And the way of peace they hatx' not known. 
 18 There is no fear of God before their eyes. 19 And we know that whatsoever the Law speak- 
 eth, to them it speakeih that are in tlie Law : that every mouth may be stopped, and all the 
 world may be made subject unto God : 20 Because by the works of the Law no fiesh shall 
 be justified before him. For by the Law is the knowledge of sin. 21 But now without the 
 Law the justice of God is nianitested: testified by the Law and the Prophets. 22 And the 
 justice ot God by faith of Jesus Chkist, unto all and upon all that believe in him. J'or there 
 is no distinction. 23 For all have siimed : and do need the glory of God. 24 Justified gratis 
 by his grace, by the redemption that is in Christ Jesus, 25 "Whom God hath proposed a 
 propitiufion, by iaiili in his blood, to the showing of his justice, for the remission of sins. 26 
 in the toleration of God. to the showing of his justice hi this time: that he may be just, and 
 justifying him that is of the faith of Jesus Christ. 27 Where is then thy boasting? it is ex- 
 cluded, by what law ? of deeds ? No, but by the law of faith. 28 For we account a man to be 
 justified by faith vvithout the works of the law. 29 Is he God of the Jews only ? is he not also 
 
 Annotations. 
 very carefully and diligently giveth reason also 
 in this place, v. C, that it is impossihle : because 
 God coidd not justly punish any nuin, nor sit 
 in judgment at the latter day lor sin without 
 plam injur)', if either hiniseli' would have sin 
 committed, or man might do it to his glory. 
 Therefore let all sincere readers ot the scrip- 
 tures, and specially of Paul's writings, hold 
 this for a certainty, as the Apostle's owti de- 
 fence, whatsoever he seem to say hereafter 
 soimding in their sense, that sincometh of God, 
 or may therefore be committed that he may 
 work good thereof, that the Apostle himself 
 condemneth that sense as slanderous and blas- 
 phemous. 
 
 vcr. 10. Notanyjuft. These general speeches, 
 that both Jew and Gentile be in sin, and none at 
 lill, just, are not so to be taken that none in 
 neither sort were ever good -. the scriptures 
 expressly saying that Job, Zacherj', Elizabeth, 
 and such like, were just before God, and it 
 were blasphemy to sav that these words al- 
 leged out of the 13. Psalm, 'were meant in 
 Christ's mother, in .John the Baptist, in the 
 Apostles, &LC. For, this only is the sense, that 
 neither by the law of nature, nor law of IMoses, 
 could any man be just or avoid such sins as 
 here be reckoned, but by faith and the grace 
 of God, by which there were a number in all 
 ages, specially among the Jews, that were just 
 and holy, whom these words touch not, being 
 spoken only to the multitude of the wicked, 
 which the Prophet maketh as it were a several 
 body conspiring against Christ, and per.secu- 
 ting the just and godly, of whicli ill company 
 he saith, that none was just nor feared God. 
 
 ver. 20. By the works of the hvh Plierome and 
 Chrysostom expound this of the ceremonia 
 works only, and in that sense the Apostle espe- 
 ciallyprosecuteth this proposition in his Epis- 
 tle to the Galatians, but it is true also of all 
 man's moral works done without faith, and the 
 grace of God : which cannot be acceptable or 
 available in God's sight, to justify any man. And 
 20 
 
 Chapter 3. 
 so Augustine taketh it, de Sp. andlit. c. 8. to. 3. 
 
 ver. 21. Justice of God. Beware of the wick- 
 ed and vain commentary of the Calvinists, 
 glossing, the justice ot God to be that which is 
 resident in Christ, apprehended by our faith : 
 and so that imputed to us which we indeed 
 have not. Wherein at once they have forf^ed 
 themselves against God's manifest word, a 
 nev/ justice, a fantastical apprehen.'^ion of that 
 which is not, a false iaith and untrue imputa- 
 tion, whereas the justice of God here, is that 
 wherewith he endueth a man at his first con- 
 version, and is now in a man, and therefore 
 man's justice : but yet God's justice also, be- 
 cause it is of God. Of this justice in us where- 
 by we be truly justified, and indeed made just, 
 Augustine speaketh thus : The grace of Christ 
 doth work cur illumi/iation and justif cation in- 
 n-ardly also. And again, He givelh to the faith- 
 fid the most secret grace of his Spirit, which .se- 
 cretly he povreih into irf ants also. And again, 
 They are justified in Christ that believe in him 
 through the secret communication and inspiration 
 of sjtiritual grace, whereby every one leanelh to 
 our Lord. He maketh just renewing by the Spirit, 
 and regeneration by grace. 
 
 ver. 22. Believe in him. To believe in him 
 here compriseth not only the act of faith, but 
 of hope and charit)', as the Apostle explicateth 
 himself, Galal. 5, 6. 
 
 ver. 24. Gratis by his grace. No man attaineth 
 his first justification by the merits either of his 
 faith or works, but merely by Christ's grace 
 and mercy: though his faith and works pro- 
 ceeding of grace be dispositions and prepara- 
 tions thereunto. 
 
 ver. 28. By faith vyithout works. This is the 
 place whereupon the Protestants gather falsely 
 their only faith, and which they commonly 
 avouch, as though the Apostle said, that only 
 faith doth justify. Where he both in words 
 and meaning excepteth only the works of the 
 Law done without Christ before our conver- 
 sion : neither excluding the Sacraments of 
 
230 
 
 ROMAICS. 
 
 of the Genfiles? Yes, of the Gentiles also. 30 Fork is one God that justifieth circumcision 
 Dy faith, and prepuce by laith. 31 Do we then destroy the Law by faith? God forbid ; but we 
 do establish ttie Law. 
 
 CHAPTER IV. 
 Thai Ahniham was not just iftcd hi/ hix own power, hut hij God's grace, in whom he believed, 6 vhicli is 
 a wall for the sinner also to come to justice. 'J And iliul, seeing he'vasnol as then circumcised, not 
 only I he circumcised Jew, but also the uncircHmcised Gentile, mai/ by believing Uie ChriMi in faith, 
 cometojustice,'asAi)r(thaindid: il spe.ciaUy considering also, that Abraham, %bas promised lobe 
 Father of the whole world, and rial only of the Jews, to whom only the Law was given, and that, not 
 to fulfd (he promise, but for unol'.-r cause. 
 
 1 Wiiai shall we say ilicu tliai Abraham did find, our father accordimj to the flesh? 2 For it 
 Abraham were justitied by works : he h^ithglory, butnot with God. 3 p^or whatsaith the Scrip- 
 ture ? Abraham believed God, and it was reputed him to junlice. 4 But to him that worketh, the re- 
 ward is not imputed uccordinnf to grace, but according to debt. 5 But to him that worketh not 
 yet believerh in him ihat justiiieth tlie impious, liis f lilh is reputed to justice according to the pur- 
 pose of God. 6 As David also termeth the blessedness of a man, to whom God reputeih justice 
 without works. 7 Blessed are they whose iniquities be forgiven, and whose sins be covered. 8 Blessed is 
 the man to wiiom our Lord hath not imputed sin. 9 This Blessedness then doth it abide in the cir- 
 cumcision, or in the prepuce also ? For we say that unto Abraham faith was reputed to justice. 
 10 How was it reputed? in circumcision, or in prepuce? Not in circumcision, but in pre])uce. 11 
 
 Annotations 
 Baptism, or Penance, nor hope and charity, or 
 other Christian virtues, all which be the justice 
 of faitli, as the good works proceeding thereof, 
 be likewise the law and justice of faith. All 
 which the adversaries would exclude by foist- 
 ing in the term, only. Of which kind of men 
 Augustine upon this place saith thus: Men not 
 understanding that which the Apostle saith, we 
 
 Annotations. 
 
 vcr. 1. Abraham. The Apostle disputing in 
 this chapter as before, against them that 
 thought they might be juslilied by their works 
 done withoiU the grace of Christ and faith in 
 him, proposeth Abraham for an example and 
 proveth that he had no justice nor estimation 
 of justice before God by any works done be- 
 fore he had faith, or that proceeded not of 
 faith and God's grace. 
 
 ver. 2. By works. If Abraham did any com- 
 mendable works before he believed, as many 
 Philosophers did, men misht count him just 
 therefore, but in God's sight, who accepteth 
 nothing without faiih in him, or that proceed- 
 eth not from his grace, he should never have 
 had the estimation of a just man. Therefore 
 God in the Scriptures reputing hini a just 
 man, giveth the cause thereof, saying, Abra- 
 ham believed God, and it was reputed to him for 
 justice 
 
 ver 4. To him that worketh. That is to say, 
 He that presumeth of his own works as done 
 of himself without faitli, God's help and grace : 
 and sayins, that grace or justification were 
 given to him for nis Works: this man doth 
 challenge his justification as debt, and not as 
 of favour and "jrace. 
 
 ver. 5. To him that worketh not. He worketh 
 not, in this i)lace, that hath no works, or alle- 
 geth not his works done in his infidelity as 
 cause of his justification, but faith in Christ, 
 and that proceeding of mere grace. Where- 
 upon Augustine saith: Know thou, that faith 
 found thee unjust. A<id if faith given to thee, 
 made thee ju^t, it found thee n wicked one whom it 
 might make just. If it found thee wicked, and of 
 such a one made thee just, what works hadst thou 
 
 Chapter 3. 
 count a man to he justified by faith without the 
 works of the Late, did think that he said, faith 
 would suffice a man though he lived ill, and had no 
 good works. Which God forbid, the vessel of elec- 
 tion should think: who in a certain place after, he 
 had said. In Christ J Esvs neither circumcision ncr 
 prepuce availeth any whit, he straight added, but 
 faith which worketh by love. 
 
 Chapter 4. 
 being then wicked ? None couldst thou have, nor 
 canst have, before thou believedst. Believe then in 
 him that justifieth the impious, that thy good works 
 may be good works indeed. August, in Fsal. 
 
 ver. 5. Reputed to justice. 'The word Repu- 
 ted, doth not diminish the truth of the justice, 
 as though it were reputed forjustice, being not 
 justice indeed, but signifieth, that as it was in 
 itself, so God esteemed and reputed it, as the 
 same Greek word must needs be taken v. 4. 
 next going before, and 1 Cor. 4. 3. and else- 
 where. 
 
 ver. fi. As David termeth. The Protestants 
 for termeth, translate, descriheth, for that they 
 would have the ignorant believe the whole 
 nature and definition of Justification to be no- 
 thing else but remission of sins, and no grat . 
 or inherent justice given from God at all. 
 When the Apostles would say nothing else, 
 but that in the first justification Got! find- 
 eth no good works or merits to reward, but 
 only sins to forgive unto such as have faith in 
 him. 
 
 ver. 7. Covered. 8. not imputed. You may not 
 gatiier, as the heritics do, of these terms, co- 
 vered, and not imputed, that flie sins of men 
 be never truly forgiven, but hidden only, ibr 
 that dcrogateth much to the force of Christ's 
 blood, and to the grace of God, by which our 
 oflisnces be truly remitted. He is the lamb 
 that taketh away the sins of the world, that 
 washelh and blotfcth out our sins, therefore to 
 cover them, or not to impute them, is, not to 
 charge us with our sins, because by remission 
 they be clean taken away : otherwise it were 
 but a feigned forgiveness. Augustine in Psal. 
 31. enarrat. 2. 
 
ROMANS. 
 
 231 
 
 And he received the sign of circumcision, a seal of tlie justice of faith that is in prepuce : that 
 he niifrht be the father ot all that believe by the prepuce, that unto them also it may be reputed 
 to justice : 1'2 And miijht be father of circumcision, not to tliem only that are of the circumcision, 
 but to them also tluit ioUow the steps oi the taith that is- in the prepuce of our father Abraham. 
 13 For not by the Law was the promise to Abraham, or to his seed, that he should be heir of 
 the world: but by the justice of taith. 14 For if they that are of the Law, be heirs: faith is 
 made void, the promise is abolished. 15 For the Law worketh wrath. For where is no law, 
 neither is there prevarication. 16 Therefore of faith : that according to grace the proiuise 
 may be linn to all the seed, not to that only which is of the Law, but to that also which is of 
 the faith of Abraham, who is the father of us all, as it is written : 17 Fur a father of many na- 
 tions have I apjtouUed thee, before God, wliom thou didst believe, who quickeneth the dead : and 
 calleth those things that are. 18 Who contrary to hope believeth in hope ; that he might be 
 made the father of many nations, according to that which was said to him : So shall thi/ seed be, 
 as the stars of heaven, and the sand of the sea. 19 And he was not weakened in faith ; nei- 
 ther did he consider his own bocly now quite dead, whereas he was almost a hundred years 
 old, and the dead matrice of Sara. 20 In the promise also of God he staggered not by distrust : 
 but was strengthened in faith giving glory to God. 21 Most fully, know'ing that whatsoever 
 he promised, he is able also to do. 22 Therefore it was also reputed him to justice. 23 And 
 it is not written only for him, that it was reputed him to justice : 24 But also tor us, to whom 
 it shall be reputed believing in him, that raised up .Iesus Christ our Lord from the dead, 
 23 Who was delivered up for our sins, and rose again for our justification. 
 
 ■ CHAFTEK, V. 
 Having therefore through faith in Christ, ohUnned the beginning, he shovxth what great cause we have 
 
 to hope for the accompJislnnent. 12 And then lie jirocetdeth in his arguing, and showeth that as by 
 
 one all, were made simiers, soby one all must be made just. 
 
 1 Being justified therefore by faith, let us have peace toward God by our Lord Jesus 
 Christ. 2 By whom also we have access througli faith into this grace wherein we stand, 
 
 Annotations. 
 
 ver. 11. The sign of circumcision. Our Sacra- 
 ments of the new Law give ex opere operato, that 
 grace andjustice of faith which here is com- 
 mended, whereas circumcision was but a sign 
 or mark of the same. 
 
 ver. 11. A Seal. The Heretic v/ould prove 
 hereby, that the Sacraments of the Church 
 
 five no grace or justice of faith, but that they 
 e notes, marks, and badges only of our re- 
 mission of sins had by faith before, because 
 Abraham was just before, and took this Sacra- 
 ment for a seal thereof only. To which must 
 be answered, that it followeth not that it is so 
 in all, because it is so in the Patriarch, who was 
 just before, and was therefore as it were the 
 first founder of circumcision, or he in whoinGoJ 
 ■would first establish the same : no more than 
 it followeth that, because the holy Sacrament 
 of the Altar remitted not sins to Christ nor 
 justified him, therefore it hath that effect in 
 none. Augustine, De baptismo contra Donatistas, 
 lib. 4. cap. 24. Where you shall see that, 
 though not in Abraham, yet in Isaac his son. 
 
 Annotations. 
 ver. 1. Let us have. Whether we read. Let 
 us have peace, as divers also of the Greek doc- 
 tors, C'An/.v'os^ Orig. Theodor. Oecumen. Theophil. 
 do, or. We have peace: it maketh nothing for 
 the vain security and infallible certainty v\hich 
 our adversaries say, every man ought to have 
 upon his presumed justification by faith, that 
 himself is in God's favour, and sure to be 
 saved : peace towards God, being here nothing 
 else, but the sincere rest, tranquility and com- 
 fort of mind and conscience, upon the hope he 
 hath, that he is reconciled to God. Sure it is 
 tiiat the Catholic faith, by which, and none 
 other, men be justified, neither teacheth nor 
 brecdeth any such security of salvation. And 
 
 Chapter 4. 
 and so consequently in the rest, the Sacra- 
 ment went before, and justice followed. 
 
 ver. 24. For iis, to whom it shall be reputed. 
 By this it is most plain against our Adversa- 
 ries, that the faith which was reputed for jus- 
 tice to Abraham, was his belief 6f an Article 
 revealed to him by God, that is to say his as- 
 sent and credit given to God's speeches as in 
 us his posterity according to the spirit, it is 
 here plainly said, that justice shall be reputed 
 to us by believing the Articles of Christ's 
 death and Resurrection, and not by any fond 
 special taith, fiducia or confidence ot each 
 man's own salvation, to establish the which 
 fiction, they make no account of the faith 
 Catholic, that is, wherewith we believe the 
 Articles of the faith, which only justifieth, but 
 call it by contempt, an historical faith : so as 
 they may term Abraham's faith, and our La- 
 dy's faith, of which it was said, Beata quae cre- 
 didisti. Blessed art thou that hast believed. And 
 so in truth they deny as well the justification 
 by faith, as by works. 
 
 Chapter 5. 
 
 therefore they have made to themselves another 
 faith which they call Fidnciam., quite without 
 the compass of the Creed and Scriptures. 
 
 ver. 2. Access through faith. Justification, 
 implieth all grace and virtues received by 
 Christ's merits, but the entrance and access to 
 this grace and happy state is by faith, because 
 faith is the ground and first foundation to build 
 on, and port to enter into the rest. Which is 
 the cause that our justification is attributed to 
 faith namely in this Epistle, though faith itself 
 be of grace also. 
 
 ver. 2. Li hope of glory. Christian men do 
 not vaunt themselves of "the certainty of their 
 salvation, but glory in the hope thereof only 
 
232 ROMAijra 
 
 and glory, in the hope of the gbry of the sons of God. 3 And not only this : but also we glory 
 in tribulations, knowing tliat tribulaiion v.orketli patience : 4 And patience, probation : and 
 probation, hope : 5 And hope coiitouiideth not: because the cjmrity of God is poured forth in 
 our iiearts, by the Holy Ghost which is given us. 6 P'or why did Clirist, when we as yet 
 were weak, according to tlie time, die for the impious? 7 For, scarce for a just man doth any 
 die: for perhaps for a good man durst some man die. 8 Bui God oommendeth his charity in 
 us: because wlien as yet we were sinners, Ciirist died for us. 9 Mucli more thereiore now 
 beins; justified in his blood, shall we i)e saved from wratli by him. 10 For if, when we were 
 enemies, we were reconciled to God by the death ot liis Son : much more, being reconciled, 
 shall we be saved in the life of him. 11 And not oidy tins : but also we glory in ?Jod through 
 our Lord Jesus Ghiiist, by whom now we have received reconciliation. 12 Therefore, as 
 by one man sin entered into this world, and by sin death : and so unto all men death did pass, 
 in which all sinned. 13 For even unto the Law sin was in the world : but sin was not imputed 
 when the Law was not. 14 But death reigned Irom Adam unto Moses, even on them also 
 that sinned not after the similitude of the prevarication of Adam, who is a figure ot him to 
 come. 15 But not as the ollence, so also the gift: for if by the oli'enee of one, many died : 
 much more tlie grace ot' God and the gift, in the grace of one man Jesus Christ, hath 
 abounded unou many. 16 And not as by one sin, so also the gitt; for judgment indeed is of 
 cite, to conaenmation : but grace is of many offences, to justification. 17 For if in tlie ofl'ence 
 of one, death reigned by one : much more they that receive the abundance of grace and of 
 donation and of justice, shall reign in lite by one Jesus Ghiiist. 18 Thereiore as by the 
 offence of one, unto all men to condemnation: so also by the justice of one, unto all men to 
 justification of life. 19 For as by the disobedience of one man, many were made sinners : so 
 also by the obedience of one, many shall be made just. 20 But the Law entered in, that sin 
 might abound. And where sin abouiidtd, gnice did more abound. 21 That as sin reigned 
 to death: so also grace may reign by justice to life everlasting, through Jesus Christ our 
 Lord. 
 
 Annotations. 
 which hope is here insinuated to be given in 
 our justification, and is afterward to be con- 
 firmed by probation in tril)ulatiori. 
 
 ver. 4. Pm'jdlion hope. This relelleth the er- 
 ror also of the Protestants, that would have 
 our hope to hold only on God's promises, and 
 not a whit on our doings. Where we see that 
 it standeth, and is strengthened also, upon pa- 
 tience and constancy, and good probation and 
 trial of ourselves in adversities : and that so 
 grounded upon God's promises and our own 
 doings, it never confoundeth. 
 
 ver. 5. Charity is poured. Charity is also 
 given us in our first justification, and not only 
 imputed unto us, but indeed inwardly poured 
 into our hearts by tlie Holy Ghost, who with 
 and in his gifts and grace is bestowed upon us 
 for this Charity of God is not that which is in 
 God, but that which he giveth us, as Augus- 
 tine expoundeth it : lib. de Sp. and lit. c. 32. 
 Who referrcth this place also to the grace of 
 God given in the Sacrament of confirmation, 
 ds hapt. colli. Dcinul. lib. 3. c. 16. 
 
 ver. G. Weak. The Heretics falsely trans- 
 late, of no sireiigth, to take away all free will. 
 No. Test. 1580. 
 
 ver. 10. That sin might ahnund. That, here 
 hath not the signification of causality, as thougii 
 the law were given for that cause to make sin 
 abound : but it noteth the sequel, because that 
 followed thereof, and so it can-.e to pass, that 
 by tlie proliibition of sin, sin increased: by oc- 
 casion whereof, the force ot Christ's grace is 
 more amplv and abundantly bestowed in the 
 New Testament. 
 
 ver. 12. Bi/ one man sin entered. By this place 
 specially the Church of God defendelli and 
 proveth against the old Heretics the Pchn^ians, 
 that denied cliildren to have any original sin, 
 
 Ciiaj'ter 5. 
 or to be baptized for the remission thereof: 
 that in and by Adam all be conceived, born, 
 and constituted sinners. Which no less maketh 
 against the Calvinists also, that affirm. Chris- 
 tian men's children to be holy from their mo- 
 ther's womb. And the same reason which 
 Augustine deduced, lib. 1. c. 8. 9. de pec. meritis, 
 out of this text, to prove against the said Pela- 
 gians, that the Apostle meaneth not of the 
 general imitation of Adam in actual sins, 
 serveth against Erasmus and others, inclining 
 rather to that new exposition, than to the 
 Church's and fathers' grave judgment herein, 
 Cone. Milevi'tmum, c. 2. 
 
 ver. 14. Unto 3Ioses. Even in the time of the 
 Law of nature, when men knew not sin, and 
 therefore it could not by man's judgment be 
 imputed : and in the time of Moses' Law, when 
 the commandment taught them to know it, but 
 gave them no strength to avoid it, sin did reign, 
 and thereupon death and damnation, even till 
 Moses inrhmve, that is to say, even till the 
 end of his lav/. And that not in thein only 
 which actually sinned : as Adam did, but in in- 
 fants which never did actually offend, but only 
 were born and conceived in sin, that is to say, 
 having their nature defiled, destitute of justice, 
 and averted from God in .\dam, and by their 
 descent from him : Christ only excepted, being 
 conceived without man's seed, and his mother 
 for his honor and by his special protection, as 
 many godly devout men judge, preserved from 
 the same. 
 
 ver. 19. Shall he made just. Here we may 
 see against the Heretics, that they which be 
 born of Christ and justified by him, be made 
 and constituted just indeed, and not by imputa- 
 tion only : as all that be i)orn of Adam, be unjust 
 and sinners in truth, and not by imputation. 
 
ROMANS. 
 
 233 
 
 C H A P T E R y I. 
 
 2fe exhoritth us, now after Baptism, to lite no more in sin, but to walk in good works : lecause thare 
 we died to the one, and rose again to the other, H grace also giving us sufjicient strength, IG and 
 were mide free to the one, and servants to the other, 21 and specially because of the fruit here, and 
 the end afterward, both of l]te one and of the other. 
 
 1 Wlial shall we say then? Shall we continue in sin that grace may abound? 2 God forbid. 
 For we that are dead to sin, how shall we yet live therein? 3 Are you ignorant that all we 
 which are baptized in Christ Jesus, in his death we are baptized? 4 For we are buried to- 
 gether with him by Baptism into death : that as Christ is risen i'rom the dead by the glory of 
 the Father, so we also may walk in iiewniess of life. 5 For if we be become complanted to the 
 siniilitutle of his death, we shall be also of his resurrection. 6 Knowing this, that our old 
 man is crucified with him, that the body of sin may be destroyed, to the end that we may serve 
 sin no longer. 7 For he that is dead, is justified from sin. 8 And if we be dead with Christ, we 
 believe that we shall live also together with Christ. 9 Knowing that Christ rising again from 
 the dead, now dieth no more, death shall no more have dominion over liim. 10 For that he 
 died, to sin he died once : but that he liveth, he liveth to God. 11 So think you also, that you ■ 
 are dead to sin, but alive to God in Christ Jesus our Lord. 12 Let not sin therefore reign in 
 your mortal body, that you obey the concupiscences thereof 13 But neither do ve exhibit 
 your members instruments of iniquity unto sin: but exhibit yourselves to God as of dead men, 
 alive : and your members instruments of justice to God. 14 J'or sin shall not have dominion 
 over you, for you are not under the Law, but under grace. 15 What then ? shall we sin, be- 
 cause we are not under the Law, but under grace? God forbid. 16 Know you not that to 
 whom you exhibit yourselves servants to obey, you are the servants of him you obey, whether 
 it be of sin to death, or of obedience, to justice. 17 But thanks be to God, that you were the 
 servants of sin, but have obeyed from the heart, unto that form of doctrine into the which you 
 have been delivered. 18 And being made free from sin, you were made servants to justice. 
 19 I speak a human thing, because of the infirmity of your flesh : for as you have exhibited 
 your members to serve uncleanness and iniquity, unto iniquity : so now exhibit your members to 
 serve justice mito sanctification. 20 For when you were servants of sin, you were free to 
 justice. 21 What fruit therefore had you then in those things, for which now you are ashamed ? 
 for the end of them is death. 22 But now being made free from sin, and become servants to 
 God, you have your fruit unto sanctification, but the end life everlasting. 23 For the stipends 
 oi sin, death : hut the grace of God, life everlasting in Christ Jesus our Lord. 
 
 Annotations. 
 
 ver. 3. We that arehaptizcd. That which be- 
 fore he challenged from the law of Moses, to 
 faith, is now attributed to baptism, which is 
 the first Sacrament of our faith and the entrance 
 to Christian religion, v,-hereby it is plain that 
 he meaneth not only faith to justify, but the 
 Sacraments also, and ail Christian religion, 
 which he calleth the Law of spirit, grace, and 
 faith. 
 
 ver. 4. We are buried. Remission of sin, 
 new life, sanctification, and justification, are 
 given by baptism, because it resembleth us and 
 applieth to us Christ's death and resurrection, 
 and engrafteth us unto him. 
 
 ver. 6. Old man, body of sin. Our corrupt 
 state subject to sin and concupiscence, coming 
 to us from Adam, is called the Old man ■■ as 
 our person reformed in and by Christ, is named 
 the New man. And the lump and mass of sins 
 which then ruled, is called the corpse, or body 
 of sin. 
 
 ver. 10. To sin he died. Christ died to sin, 
 when by his death he destroyed sin : W"e die 
 to sin, in that w-e be discharged of the power 
 thereof, which before was as it were the life 
 •of our persons, and commanded all the parts 
 and faculties of our soul and body ; as contrari- 
 wise we live to God, when his grace ruleth and 
 worketh in us, as the soul doth rule our mor- 
 tal bodies. 
 
 ver. 12.» Sm reign. Concupiscence is here 
 
 named sin, because it is the effect, occasion, 
 
 and matter of sin, and is as it were a disease 
 
 oj infirmity in us, inclining us to ill, remaining 
 
 20 
 
 Chapter 6. 
 also after baptism according to the substance 
 or matter thereof: but it is not properly a sin, 
 nor forbidden by commandment, till it reign in 
 us, and we obey and follow the desires thereof. 
 August, lih. de nupt. et concupisc. c. 23. cont. 2. 
 epist. Pelag. lib. 1. cap. 13. Cone. Trident. Sess. 
 5 decret. de pec. orig. 
 
 ver. 17. Form of doctrine. At the first con- 
 version of every nation to the Cathohc faith, 
 there is a form and rule of belief set down : 
 unto which when the people is once put by 
 their Apostles, they must never by any persua- 
 sion of men alter the same, nor take of man or 
 Angel, any new doctrine or Analogy of faith, as 
 the Protestants call it. 
 
 ver. 17. Have obeyed from. Here again la 
 signified, that our discharge from the bondage 
 of sin, is by the Christian faith, and by obedi- 
 ence to the whole doctrine of Christ's religion ; 
 in that the Apostle attributcth this their deli- 
 verance from sin, to the humble receivuig of 
 the Catholic faith. 
 
 ver. 19. Unto sanctification. Ha significth 
 that as when they were subject to sin, by 
 continual and often working wickedness, they 
 increased their iniquity; that so also now be- 
 ing justified, they may and should by external 
 works of justice, increase their justice and 
 sanctification. 
 
 ver. 23. The gracr of God, life everlasting. 
 The sequel of speech required, that as he 
 said, death or damnation is the stipend of sin, 
 so life everlasting is the stipend of justice, and 
 so it is. and in the same sense he spake in the 
 
2ai 
 
 ROMANS. 
 
 CHAPTER VII. 
 
 Our Jonner husharid, sin, with his law, is dead iii baptisjn: and now we are married to another 
 husband, to Christ, to bring forth children to God, that is, good works. 7 And how the law 
 being good, was i/tl to us the law of sin and death, because concupiscence reigned in us. 17 
 But now by baptism grace reigneth in us, though also concupiscence doth remain and tempt 
 us still. 
 
 1 Are you ignorant, brethren, for I speak to them that know tlie law, that the law hath do- 
 minion over a man as long as lie liveih ? 2 For the woman that is under a husband : her 
 husband livin", is bound to the law, but if her husband be dead, she is loosed from ilie law of 
 her husband. °3 Therefore her husband living, slie shall be called an adiilteress, if she be with 
 another man: but if her husband be dead, she is delivered from the law of her husband: so that 
 she is not an adulteress, if she be with another man. 4 Therefore my brethen you also are 
 made dead to the law by tiie body of Christ : that you may be another man's who is risen again 
 from the dead, that we may fructify to God. 5 For when we were in the tiesh, the passions of 
 sins, that v.'ere by the Law, did work in our members, to fructify unto death. 6 But now we are 
 loosed from the Law of death, wherein we were detained: insomuch we serve in nevmess of 
 spirit, and not in liie oldness of tlie letter. 7 What shall we say then? is the Law sin ? God 
 forbid. But sin I did not know, but by the Law, for concupiscence I knew not, unless the law 
 did say: Thou shaU not covet. 8 But occasion being taken, sin by the commandment wrought 
 ill me all concupiscence. For without the Law sin was dead. 9 And I lived without the Law 
 sometime. But when the commandment was come, sin revived. 10 And I was dead : and 
 the commandment, that was unto life, the same to me was ibund to be unto death. 11 For sin 
 taking occasion by the commandment, seduced me, and by it killed me. 13 Therefore the 
 lav/ indeed is holy, and the commandment holy, and just and good. 13 That then which is 
 good, to thee was it made death ? God lorbid, but sin, tliat it may appear sin, by the good tiling 
 wrought me death : that sin might become sinning above measure by the commandment. 14 
 For we know that the law is spiritual, but I am carnal, sold under sin. 15 For that which I 
 work, I understand not ; for not that which I will, the same do I : but that which I hate, that I 
 do. 16 And if that which I will not, the same 1 do : I consent to the law, that it is good. 17 But 
 now, not I work it any more, but the sin that dwelleth in me. 18 Fori know that there dwelleth 
 not in me, that is to say, in my flesh, good. For to will is present witli me, but to accoinplish that 
 which is n-ood, I find not. 19 For not the good wliich I will, that do I : but the evil which I 
 will not, tTiat I do. 20 And if that which I will not, the same I do : now not I work it, but the 
 
 Annotations. Chapter 6. 
 last chapter: tJtat as sin reigneth to death, so grace i everlasting grace, rather than reward: because 
 reigneth by justice to life everlasting, but here he the merits by which we attain unto li'e, be all 
 changeth the sentence somewhat, calling life I of God's gift and grace. Aug.Ep W5.ad^ixlwn. 
 
 Annotations. 
 
 ver. 2. Her husband living. Notlimg but 
 death dissolveth the bond betwixt man and 
 wife : though for fornication one may depart 
 from another's company, therefore to marry 
 again is adultery, during the life of the parcy 
 separated. . 
 
 ver. 4. You also are made dead. Being now 
 baptized and dead to sin, and engratted in 
 Christ's mystical body you are discharged 
 of the Law of Moses, and are free in Christ. 
 
 ver 6. Newness of spirit, and not. By baptism 
 we have not Christ's justice imputed unto us, 
 but an inward newness of spirit given us and 
 resident in us 
 
 ver. 7. Thou shall not covet^ It is not the 
 habitual concupisence or infirmity of our 
 nature or .sensual desire or inclination to 
 evil, coveting against the spirit, that is iorbid- 
 den properly in this precept : but the consent 
 of our reason and mind unto it, to obey and 
 follow the lust thereof, that is a sin and pro- 
 hibited. 
 
 ver. 15. That which I work. This being un- 
 derstood of Paul himself, or any other just 
 person, the sense is, that the flesh and inferior 
 part Etirreth up divers disordered motions 
 and passions or perturbations against the 
 mind, and upon such a sudden sometimes in- 
 vadeth the same that before it attendeth, or 
 
 Chapter 7. 
 reason can gather itself to deliberate, min is 
 in a sort, though unwittingly, entangled. Which 
 as soon as it io perceived, bein!r of the just 
 condemned, rejected, and resisted, never 
 maketh him a sinner. 
 
 ver. 13. Not that vihich I will. He meaneth 
 not, that he can do no good that he willeth or 
 desiretli, or that he is ever forced to do that 
 which his will agreeth not unto : but tl'.-"; by the 
 reason of the forcibleness of concupiscence, 
 whereof he caiinot rid himself during lil'e, he 
 cannot acoomplisii all the desires of liis spirit 
 and mind, according as he saith to the Gala- 
 tians, The jlcsh covcleth against the spirit, and 
 the spirit against the flesh, that not whatsoever you 
 will, you can do. 
 
 ver. 19. Nut the ^ood which I win. Somaythe 
 just also be forced by the rage of concupiscence 
 or sensual appetite, to do or sti.Ter many things 
 in his inferior part, or external members, 
 which his will consentcth not i*ito. And so 
 long it is so far from sin, that as Augustine saith, 
 lie need never say to God, forgive us our sins, 
 for the same, for sin is voluntary, and so be not 
 these passions. 
 
 ver. 19. }Mtich I tmll not. It maketh not any 
 thing against free will that the Apostle saith, 
 that good men do or sufler sometimes in their 
 bodies, that which the will agrecth not unto : 
 
ROMAJSS, 
 
 235 
 
 sin that dv.-elleth in me. 21 I find therefore the Law, to me havinc; a will to good, that evil is 
 jjreseiit with me. 2'3 For I am delighted with the Law of God according to the inward man : 23 
 iiut 1 see another Law in my members, rcpugninij to the Law of my mind, and enptiving me in 
 the Law of sin that is in my members 24 Unhappy man that I am, who shall deliver me from 
 the body of this death ? 25 The grace of God by .1 esus Christ our Lord. Therefore 1 myself 
 witli the mind serve the Law of God, but with the flesh, the law of sin. 
 
 CHAPTER VIII. 
 That now of lev Baptism ire are no more in stale of damnation, because hy the grace wldch we have re- 
 ccived. we are able tofuljil the law : unless we do wilfully give the dominion again to concupiscence. 
 18 Then, because of the persecutions that then were, he comforteth and exhorteth them with many 
 reasons. 
 
 1 There is now therefore no damnation to them that are in Christ Jesus : that walk not ac- 
 cording to the flesh, 2 For the law of the spirit of life in Christ .fEsus, hath delivered me 
 from the law of sin and of death. 3 For that Vv'hich was impossible to the Law, in that it was 
 weakened by the flesh : God sending his son in the similitude of the flesh of sin, even of sin 
 damned sin in the flesh. 4 That the justification of the law might be fulfilled in us, who walk 
 not according to the flesh, but according to the spirit. 5 For they that are according to the 
 flesh, are affected to the things that are of the flesh but they that are according to the spirit: 
 are r.ifected tothe things that are of the spirit. 6 For the wisdom of the flesh, is death : but 
 the wisdom. of the spirit, life and peace. 7 Because the wisdom of the flesh is an enemy to 
 God : for to the law of God it is not subject, neither can it be. 8 And they that are in the 
 flesh, cannot please God. 9 But you are not in the flesh, but in the spirit, yet if the Spirit of 
 God dwell in you. But if any man have not the spirit of Clirist, the same is not his. 10 But 
 if Christ be in you: the body indeed is dead because of sin, but the spirit liveth because 
 of justification. 11 And if the spirit of him that raised up .Tesus from the dead, dwell in you: 
 he that raised up .Tesus Chuist from the dead, shall quicken also your mortal bodies, because 
 of his Spirit dwelling in you. 12 Therefore brethren we are debtors : not to the flesh to live 
 according to the flesh. 13 For if you live according to the flesh, you shall die, but if by the 
 spirit, you mortify the deeds of the flesh, vou shall live. 14 For whosoever are led by the 
 spirit of God, they are the sons of God. 15 For you have not received the spirit of servitude 
 again in fear : but you have received the spirit of adoption of sons wherein we cry: Abba, 
 father. 16 For the Spirit himself givetli testimony to our spirit, that we are the sons of God. 17 
 And if sons, heirs also : heirs truly of God, and co-heirs of Christ : Yet if we suffer with him, 
 that we may be also glorified with him. 18 For I think that the passions of this time are not 
 condign to the glory to come that shall be revealed in us. 19 Forthe expectation of the creature, 
 
 Annotations. 
 but it proveth plainly free will because the pro- 
 per act thereof, that is, to will or nill, to con- 
 sent or dissent, is ever, as you may see here, 
 free in itself: though there may be internal or 
 external force to stay the members of a man, 
 that they obey not in every act, that which the 
 will commandeth or prescribeth. And there- 
 fore that isnever imputed to man which he 
 doth in his external or internal faculties, 
 when will concurreth not. Yea, afterward, 
 ver. 20, the Apostle saith, IVnn ego operor, man 
 doth not that which is not done by his will : 
 which doth most evidently prove free will, 
 ver. 25. With the mind, with the Jlesh. No- 
 
 Annot.\tions. 
 
 ver. 4. The justif cation. This convinceth 
 against the Church's adversaries, that the law, 
 that is, God's commandments may be kept, 
 and that the keeping thereof is justice, and that 
 in Christian men which is fulfilled by Christ's 
 grace, which by force of the Law could never 
 be fulfilled. 
 
 ver. 16. The spirit giveth testimony This place 
 maketh not for the Heretics' special faith, or 
 their presumptuous certainty that every one of 
 them is in grace: the testimony of the spirit 
 being nothing else, but the inward good mo- 
 tions, comfort, and contentment, which the 
 children of God do daily feel more and more 
 in their hearts by serving him : by which they 
 have, as it were, an attestation of his favour 
 
 Chapter 7. 
 thing done by concupiscence, which the 
 Apostle here calleth sin, whereunto the spirit, 
 reason, or mind of man consenteth not, can 
 make him guilty before God, neither can the 
 motions of the flesh in a just man ever any 
 whit defile the operation of his spirit, as the 
 Lutherans do_ hold : but make them often 
 more meritorious, for the continual combat 
 that he hath with them, for it is plain that the 
 operations of the flesh and of the spirit do not 
 concur together to make one act, as they ima- 
 gine : the Apostle concluding clean contrary, 
 That in mind he serveth the Law of God, m 
 flesh the law of sin, that is to say, concupiscence. 
 
 Chapter. 8. 
 towards them, whereby the hope of their jus- 
 tification and salvation is much corroborated 
 and strengthened. 
 
 ver. 17. Yet if they safer. Christ s pains or 
 passions have not so satisfied for all. that 
 Christian men be discharged of iheir particular 
 suflTeringor satisfying for each man's own part; 
 neither be our pains nothing worth to the at- 
 tainment of heaven, because Christ hath done 
 enough, but quite contrary : he was by his pas- 
 sion exalted to the glory of heaven : therefore 
 we by compassion or partaking with him in 
 the like passions, shall attain to be followers 
 with him in his kingdom. 
 
 ver. 18. Condign. Our Adversaries ground 
 hereon, that the works or sufferances of this 
 
S3d 
 
 R0MAN3 
 
 cxpecteth the revelation of the sons of God, 20 For the creature is made subject to vanity, 
 not willing, but fur liini that made it subject in hope : 21 Because the creature also itself shall 
 be delivered from the servitude of corruption, into the liberty of the glory of the children of 
 God. 22 For we know that every creature groancth and travaileth even till now. 23 And 
 not only it, but we also ourselves having the first fruits of the spirit, we also groan within our- 
 selves, expecting the adoption of the sons of God, the redemption of our body. 24 For by hope 
 we are saved. But hope that is seen, is not hope, for tliat which a man seeth, wherefore doth 
 he hope it? 25 But if wc hope tor that whicli we see not: we expect by patience. 26 And 
 in like manner also the Sjiiril hclpeth our iniinnity. For what wc should pray as we ought, 
 we know not : but the Spirit himself requesteih for us with groanings unspeakable. 27 And he 
 that searcheth the hearts, knowelh what the S|)irit desirelh : because according to God he re- 
 questeth for the saints. 28 /Vnd we know tliat to them that love God, all things co-operate 
 unto good to sucli as according to purpose are called to be saints. 2'J For whom he hath fore- 
 known, he hath also predestinated to be made conformable to the image of his Son: that he 
 might be the first-born in many brethren. 30 And whom he hath predestinated : them also he 
 hatn called, and whom he hath called : them also he hath justified, and whom he hath justified : 
 
 Annotatio.ns. 
 life be not meritorious or worthy of life ever- 
 lasting, where the Apostle saith no such thing, 
 no more than he saith tiiat Christ's passions 
 be not meritorious of his glory, which I 
 think they dare not much avouch in our Sa- 
 viour's actions. He expresseth only, that the | 
 very affliction of their own nature, which we 
 suiier with or for him, be but short, momen- 
 tary and of no account in comparison of the ' 
 recompense which we shall have in heaven, no i 
 more indeed were Christ's pains of their own i 
 nature compared to his glory, any whit com- 
 parable : yet they were meritorious or worthy 
 of heaven, and so be ours. And therefore to 
 express the said comparison, here he saith. 
 They are not condign to the glory. He saith not, 
 f^the glory, as the Heretics falsely translate : I 
 though the Scripture speakelh so also, when 
 it signifieth only a comparison, as Prov. 3. in 
 the Greek, Omnepreciosumnonest ilia dignum. 
 Augustine, illi dignum. Hierome, nan valet 
 huic comparari, that is, No precious thing is 
 worthy of wisdom, or to be compared with ii. 
 Eccles. 26, 20. Tob. 9, 2. But when the Apos- 
 tle will express that they are condign, worthy, 
 or meritorious of the glory, he saith plainly. 
 That our trihidulion whirJi preMmtly is momentartj 
 and light, irarhtlh. ahove mcasun's exceeding] i/ an 
 eternal vti'jht of glory ^ in us. The value of 
 Ciirist's actions riset:h not of the length or 
 greatness of them in themselves, though so 
 also they passed all men's doings: but of the 
 worthiness of the person. And so the value 
 of ours also riseth of the grace of our adoption, 
 which maketh those actions that of their na- 
 tures be not meritorious nor answerable to the 
 joys of heaven in themselves, to be worthy of 
 heaven. And they might as well prove that 
 the works of sin do not demerit damnation, 
 for, sin indeed for the quantity aitd nature of 
 the work, is not answerable in pleasure to the 
 pain of hell: but because it hath a departing 
 or an aversion from God, be it never so short, 
 it deserveth damnation, because it always i)ro- 
 ceedeth from the enemy of God, as good 
 works that be meritorious, proceed from the 
 child of God. 
 
 ver. 2t. By hope saved. That which in other 
 places he attributeth to faith, is here attributed 
 to hope, for whensoever thnre be many causes 
 of one thing, the holy writers, as matter is 
 
 Chapteii 8. 
 ministered, and occasion given by the doctrine 
 tlien handled, sometimes refer it to one ot the 
 causes, sometimes to another : not by namuig 
 one alone, to exclude the other, as our Adver- 
 saries captiously and ignorantly do argue: 
 but at divers times and in sundry places lo 
 express that, which in every discourse could 
 not, nor needed not to be uttered. In sorne 
 discourses, faith is to be recommended : in 
 others, charity: in other hope: sometimes, 
 alms, mercy : elsewhere, other virtues. One 
 while, Every one that lielicveth, is horn of God. 1 
 Jo. 5, 1. Another while. Everyone that loveth, is 
 horn of God. IJoi 4,7. Sometimes faith puri- 
 fieth man's heart. Acts 13,9. And another time, 
 Charity remitteth sins, 1 Pet.i, 8. Of faith it 
 is said, The just liveth hy faith, Rom. 1. 17. Of 
 charity, we know that we are transferred from 
 death to life, because irr lorr, See. 1 Jo. 3, 14. 
 
 ver. 27. The spin/ ilislnih. Arius and Ma- 
 cedonius old Hert'iirs, liud (heir places to con- 
 tend upon, against the Churcli's sense, as our 
 new Masters now have. They abused thi3 
 text to prove the Holy Ghost not to be God, 
 because he needeth not to pray or ask, but he 
 might command if he were God. Therefore 
 Augustine expoundeth it thus. The Spirit 
 prai/fih, that is, causeth and teachcth us lo pray, 
 and what to pray or ask. Aug. de anima and eius 
 orig. lib. 4. c. 9 and ep. 121. c. 15. 
 
 ver. 30. Whom he halh predestinated. God's 
 eternal foresight, love, purpose, predestination 
 and election of his dear children, and in time 
 their calling, justifying, glorifying by Christ, 
 as all other acts and intentions of his divine 
 will and providence towards their salvation, 
 ought to be reverenced of all men with dread- 
 ful humility, and not to be sougiit out or dis- 
 puted on with presumptuous bolilness and au 
 dacity : for it is the gulf tliat many proud per 
 sons, both in this age and always, have by 
 God's just judgment perished in, founding 
 thereon most liorrible blasphemy against 
 God's mercy, nature and goodness, and divers 
 damnable errors against man's free will, and 
 against all good life and religion. Thishign 
 conclusion is here set down" for us, that we 
 may learn to know of whom we ought to de- 
 pend in all our life, by whom we expect our 
 salvation, by whose providence all our graces, 
 gifts, and works do stand : by what an ever- 
 
ROMANS. 
 
 237 
 
 them also hath he glorified. 31 What shall we then say to the.^e things? If God be for us, 
 Mho is against us? 'S'-l lie that spareth not also his o\*n son, but tor us all delivered him : 
 how hath he not also with him givpn us all things ? 33 Who sh<ill accuse against the elect of 
 God ? God that justifieth. 34 Who is he that siiuU condemn ? Christ .Iesus that died, yea that is 
 risen also again, who is on the right hand ot God, who al.'^o maketh intercession lor us. 35 
 Who then shall separate us irom the charity of Christ 1 trilmlation ? or distress? or famine '! 
 or nakedness ? or danger ? or persecution? or the sword ? 36 As it is written, For we are 
 killed Jw thy sake all the my : we are esteemed as sheep of the slaughter. 37 But in all these things wo 
 overcome because oi him that hath loved us. 38 I'or I am sure that neither death, nor lite, 
 nor Angels, nor principalities, nor Powers, neither things present, nor things to come, neither 
 might, 3;* Nor height, nor depth, nor other creatures, shall be able to separate us Irom the 
 charity ol'God which is m Christ Jesus our Lord. 
 
 CHAPTER IX. 
 With a protestation of his sorrow fw it, lest they shoidd think him to rejoice in their perdition, he in- 
 sinuatcth the Jews to he reprobate, although they coine of Abraham's flesh, 6 saying to he the sons 
 of God, goeth not by th it, but by God's grace: 19 considering that all were o?ie damned mass. ' 
 24 By which grace the Gciuiles to he made las people: and so the Prophets to have foretold of them 
 both. 30 And the cause hereof to be, that tlie Gentiles submit themselves to the faith of Christ, 
 which the Jews will not. 
 
 1 1 speak the verity in Christ, I lie not, my conscience bearing me witness in the Holy 
 Ghost, 2 That I have great sadness and continual sorrow in my heart. 3 For 1 wished 
 myself to be an anathema from Christ for my brethren, who are my kinsmen according to the 
 flesh, 4 Who are Israelites, whose is the adoption of sons, imd the glory, and the testament, 
 and the lawgiving, and the service, and the promises : 5 Whose are the Fathers, and of 
 vvhom Christ is according to the ilesh, who is above all things God blessed for ever. Amen. 
 6 But not that the word of God is frustrate. For, not all that are of Israel, they be Israelites : 
 
 A.\N<)TATI0.\S. 
 
 lasting crracious determination, our redemp- 
 tion, which is in Christ Jesus, was designed : 
 and to give God incessable thanks for our vo- 
 cation and preferment to the state we be in, 
 before the Jews, who deserved no better than 
 they, before the light of his mercy shining 
 upon us accepted us, and rejected them. But 
 this said eminent truth of God's eternal pre- 
 destination standeth, as we are bound to be- 
 lieve under pain of damnation, whether we 
 understand how or no, and so Augustine in all 
 his divine works written of the same, De 
 gratia and lib. arh. De corrept. and Gratia Ad 
 articulos falsa impositos, defendeth, declareth, 
 proveth, and convinceth that it does stand, 1 
 say, with man's free will and the true liberry 
 of'his actions, and forceth no man to be either 
 ill or good, to sin or virtue, to salvation or 
 damnation, nor taketh away the means or na- 
 
 A.XNOTATIONS. 
 
 ver. 1. Anathema. Anathema, by use of Scrip- 
 ture is either that which by separation from 
 profane use, and by dedication to God, is holv, 
 dreadful, and not vulgarly to be touched : or 
 contrariwise, that which is rejected, severed, 
 or abandoned from God as cursed and detested, 
 and therefore is to be avoided. And in this 
 latter sense, according as Paul taketh it, 1 Cor. 
 16, If any louenot our Lord Jesus Christ, be he 
 Anathema, that is to say. Away with him. Ac- 
 cursed be he. Beware you accompany not 
 with him, the Church and holy Councils use 
 the word for a curse and excommunicnticn 
 against Heretics and othernotoriousoffendeis, 
 and blasphemers. Now how the Apostle, 
 wishing himself to be Anathema from Chi'st 
 to save his countrymen's souls, did take tlis 
 word, it is a very hard thing to determi: e. 
 Some think he desired only to die for thi ir 
 Balvation. Others, that being very loth to 1 e 
 
 Chapter 8. 
 ture of merits, and co-operation with God to 
 our own and other men's salvation. 
 
 ver. 33. I am sure. This speech is common 
 in Paul according to the Latin translation, when 
 he had no other assured knowledge but by 
 hope : as Ro. 15, 14. 2 Tim. 1, 5. Heb. 6,9: 
 Where the Greek word signifieth only a pro- 
 bable persuasion. And therefore except he 
 mean of himself by special revelation, or of 
 the predestinate in general, in which two 
 cases, it may stand for the certitude of faith or 
 infallible knowledge otherwise that every parti- 
 cular man should be assured infallibly that him- 
 self should be justified, and not that only, but 
 sure also never to sin, or to have the gift of per- 
 severance, and certain knowledge of his predes- 
 tination : that is a most damnable false illusion 
 and presumption, condemned by the Fathers of 
 ■ the holy Council of Trent. Sess. 6. c. 9. 12, 13. 
 
 Chapter 9. 
 
 I kept from the fruition of Christ, yet he could 
 
 be content to be so still, for to save their souls. 
 
 Others, he wished what malediction or separa- 
 
 ration from Christ soever that did not employ 
 
 the disfavour of God towards him, nor take 
 
 away his love towards God. This only iscer- 
 
 I tain, that it is a point of unspeakable charity in 
 
 I the Apostle's breast, and a pattern to all 
 
 Bishops and Priests, how to love the salvation 
 
 of their flock. As the like was uttered by 
 
 Moses, when he said. Either forgive this people, 
 
 or blot me out of thy book. 
 
 ver. 6. Not all of Israel. Though the people 
 of the Jews were many days honoured and pri- 
 vileged, and namely by Christ's taking flesh 
 of them: yet the promise of grace and salva- 
 tion was neither only made to them, nor to all 
 them that carnally came of them or their 
 fathers: God's election and mercy depend- 
 innr upon his own purpose, will, and deter- 
 
233 
 
 ROMANS. 
 
 7 Nor they that are the seed of Abraham, all be children: hut in Isaac sJwll Ike seed he called 
 nntn thee: 8 That is to suy, not they that are the children of the flesh, they are the children 
 ot God: but they that are the children ot the promise, are esteemed tor tiie seed. 9 For the 
 word of the promise is this, According to thix time will J come : and -"^(tra shall have u son. 10 
 And not only she, but flebecca also conceiving of one copulaiion, of Isaac our faiht r. 11 For 
 when they were not yet horn, nor had done any good or evil, that the purpose of God accord- 
 itig to election might stand, 12 Not of works, but of the caller it was said to hcv : Thut the 
 elder shall serve the younger. 13 As it is written, Jacdi I loved, but Esau I hated. 14 What shall 
 we say then ? Is there iniquity with God ? God forbid. 15 For to Moses he saith, I will have 
 
 Annotations. 
 inination, and not tied to any nation family, or 
 person. 
 
 ver. 7. But in Isaac. The promise made to 
 Abraham was not in Ismael, who was a son 
 born only by flesh and nature : but in Isaac, 
 who was a son obtained by promise, faith, and 
 miracle ; and wa.s a figure ol the Church's child- 
 ren born to God in l]:iptisni. 
 
 ver. 10. Of one copulation. It is proved also 
 by God's choosing of .Jacob betbre Esau, 
 who were not only brethren by father and 
 mother, but also twins, and Esau the elder 
 of the two, which according to carnal count 
 should have had the pre-eminence, that God 
 in giving graces foUowelh not the temporal 
 or carnal prerogatives of men or lamilies. 
 
 ver. 11. Not yet born. By the same example 
 of those twins, it is evident also, that neither 
 nations nor particular persons be elected eter- 
 nally, or called temporally, orprefered to God's 
 favour before others, by their own merits : be- 
 cause God, when he made choice, and first 
 loved .lacob, and refused Esau, respected them 
 both as ill, and the one no less than the other 
 guilty of damnation for original sin, which was 
 alike in them both. And therefore where justly 
 he might have reprobated both, he saved of 
 mercy one. Whicli one therefore, being as ill 
 and as void of good as the other, must hold of 
 God's eternal purpose, mercy, and election, that 
 he was preferred before his brother which was 
 elder t'nan himself, and no worse than himself 
 And his brother Esau on the other side hath 
 no cause to complain, for that God neither did 
 nor suflTered any thing to be done towards him, 
 that his sin did not dese'rve, for although God 
 elect eternally and give his first grace without 
 all merits, yet he doth not reprobate or hale 
 any man but for sin, or the foresight thereof 
 
 ver. 14. /< their iniquity. Upon the former 
 discourse that of two persons equal, God call- 
 eth the one to mercy, and leaveth the other in 
 his sin, one might infer that God were unjust 
 and an accepter of persons. To which the 
 Apostle answereth, that (iod were not just nor 
 indifi'erent indeed, so to use the matter, where 
 grace or salvation were due. As if two men 
 being christened, both believe well, and live 
 well : if God should give heaven to the one 
 and should danm the other, then were he un- 
 just, partial, and forgetful of his pronnse: but 
 respectinsr or taking two, wiio both be worthy 
 of damnation, as all are before they l)e first 
 called to mercy, then the nuuter stand(-th on 
 mere mercy, and of the giver's will and libera- 
 lity, in which case partiality hath no place. As 
 for e.vample : 
 
 Chapter 9. 
 1 Two malefactors be- 
 ing condemned both 
 for one crime, the 
 Prince pardoneth the 
 one and letteth the 
 law proceed on the 
 other. 
 
 2 The thief that is par- 
 doned, cannot attri- 
 bute his escape to his 
 own deserving, but to 
 the Prince's mercy. 
 
 3 The thief that is exe- 
 cuted, cannot chal- 
 lenge the Prince, that 
 he was not pardoned 
 also : but must ac- 
 knowledge that he 
 halh his deserving. 
 
 4 The slanders by nmst 
 not say, that he was 
 executed becausethe 
 Prince would not par- 
 don him : for that 
 was not the cause, 
 but his oflence. 
 
 5 If they ask further, 
 why the Prince par- 
 doned not both, or 
 executed not both : 
 the answer is, that as 
 mercy is a goodly 
 virtue, so justice is 
 necessary and com- 
 mendable. 
 
 6 But if it be further 
 demanded why .lohn 
 rather than Thomas 
 was executed : or 
 Tiiomas rather than 
 .John pardoned : an- 
 swer, that, the par- 
 ties being otherwise 
 equal, it hangeth 
 merely and wholly 
 upon the Prince's 
 will and pleasure. 
 
 1 So likewise God, 
 seeing all mankind, 
 and everyone of the 
 same in a general 
 condenmation, and 
 mass of sin, in and 
 by Adam, delivereth 
 some, and not other- 
 some. 
 
 2 All that he deliver- 
 ed out of that com- 
 mon damnation, be 
 delivered by grace 
 and pardon, through 
 the means and me- 
 rits of Christ. 
 
 3 Such as be left in the 
 common case of 
 damnation, cannot 
 complain, because 
 they have their de- 
 serving for sin. 
 
 4 We may not say that 
 such be damned, be- 
 cause God did not 
 pardon them, but be- 
 cause they had sin, 
 and therefore de- 
 served it. 
 
 5 That some should be 
 damned, and not all 
 pardoned, and other 
 some pardoned ra- 
 ther than all con- 
 denined, is agreeable 
 to God's justice and 
 mercy : both which 
 virtues in God's pro- 
 vidence tovv'ards us 
 are recommended. 
 
 6 That Saul should 
 be rather pardoned 
 than Caiphas, I mean 
 where two be equal- 
 ly evil and undeserv- 
 ing, that is only God's 
 holy will and appoint- 
 ment, by which ma 
 ny an imworihy man 
 getteth pardon, but 
 no good or just or in- 
 nocent person is ever 
 damned. 
 
 In all this mercy of God towards S'lme, and 
 justice towards othersome, both the pardoned 
 work by their own free will, and thereby dc- 
 
ROMANS, 
 
 239 
 
 mercy on wJiom I have mercy: audi xtill shov> mercy (o whom I will show mercy. 16 Tlieieibre it 
 is not ot the willfi', nor the runner, but ol God tliat showeth mercy. 17 For the fcicripture 
 saith to Fharaoli : Thai to this very purpose have I raised (hie, /hat in thee I imiy show rtiy power; 
 and that my name may be renowned in the whole earth. 18 Therefore on whom he will, he hatii 
 mercy: aiid whom he wiH, he doth indurate. 19 I'hou sayest therefore unto me: Why doih 
 he yet complain ! for who rcsistcth his will? '20 man, who art thou that dost answer Gud 7 
 J3oth the work say to him that wrought it : Why hast thou made me tlius '.' 21 Or hath not 
 the potter of clay power, of the same mass to make one vessel unto honour, and another unio 
 
 Annotations. 
 serve their salvation: andtne other no less, by 
 tlieir own free will, without all necessity, work 
 wickedness, and themselves and only of them- 
 selves procure their own damnation. There- 
 fore no man may witlioul blasphemy say, or 
 can truly say, that he hath nothing to do to- 
 wards his own salvation, but will live, and think- 
 eth he may live without care or cogitation of 
 his end the one way or the other, saying, if I 
 be appoiirted to be saved, be it so: if 1 be one 
 designed to damnation, I cannot help the mat- 
 ter : come what may. All these speeches and 
 c6oitations are sinful and come of the enemy 
 and be rather signs of reprobation than of elec- 
 tion. Therefore the good man must without 
 search of God's secrets, work his own salva- 
 tion, and, as Peter saith, make his election sure 
 by good works, with continual hope of God's 
 mercy, being assured that if he believe well, and 
 do well, he shall have well: for e.xample, if a 
 husbandman should say, If God will, I shall 
 have corn enough : if not, I cannot make it, and 
 so neglect to till his ground : he may be sure 
 that he shall have none, because he wrought 
 not for it. Another man useth his diligence in 
 tilling and ploughing, and committeth the rest 
 to God, he findeih the fruit of his labours. 
 
 ver. 16. Not of the wilier. If our election, 
 calling, or first coming to God, lay wholly or 
 principally upon our own will or works : or if 
 our willing or endeavouring to be good, would 
 serve without the help and grace of God, as 
 the Pelagians taught, then our election were 
 wholly in ourselves, which the Apostle deni- 
 eth, and then might Pharao and other iindu- 
 rate persons, whom God hath permitted to be 
 obstinate, to show his power and just judg- 
 ment upon them, be converted when tliera- 
 selves list, without God's help and assistance : 
 whereas we see the contrary in all such obsti- 
 nate offenders, whom God for punishinent of 
 former sins, visiteth not with his grace, thathy 
 no threats, miracles, nor persuasion they can 
 be converted. Whereupon we may not with 
 Heretics infer, that man hath not free will, or 
 thatour will worketh nothing in our conversion 
 or coming to God : but this only, that our will- 
 ing or working of any good to our salvation, 
 cometh of God's special motion, grace and as- 
 sistance, and that it is the secondary cause, 
 not the principal. 
 
 ver. 17. To this purpose have I raised. He 
 doth not say, that he hath of purpose raised or 
 set him up to sin, or that he was the cause of 
 the same in Pharao, or that he intended his 
 damnation directly or absolutely, or any other- 
 wise but in respect of his demerits : but rather, 
 as the Aposile saith straight after in this chap- 
 ter of such hardened and obstinate offenders, 
 
 Chapter 'J. 
 that he with long patience and toleration ex- 
 pected his conversion, and, as Chrysosiom in- 
 terpreteth this word, Excitavi, preserved him 
 alive to repent, whom he might justly have 
 condemned before. In die 9. of Exodus, whence, 
 this allegation is, we read, Posui te, I have put 
 or set thee up, as here, / have raised thee, that is 
 to say, I have purposely advanced thee to be 
 so great a King, and chosen thee out to be a 
 notorious example both of the obdurate obsti- 
 nacy that is in such whom I have for so great 
 sins forsaken, and also to show to the world, 
 that no obstinacy of never so mighty oflenders 
 can resist me to do any thing which shall not 
 fall to my glory : which is no more to say, but 
 that God often for the punishment of Nations, 
 and to show hisjustice and glory, giveth wicked 
 Princes tmto them, and endueth ti.em with 
 power and all prosperity, and taking his grace 
 from them upon their deserts, hardeneth their 
 hearts so, as they withstand and contemn God, 
 and afflict his people, in whose end -and fall, 
 either temporal or eternal, at the length God 
 will ever be glorified. Neither would he 
 either raise or suffer any such, or give them 
 povv'er and prosperity in this life, whereupon 
 he knoweth they will be worse, but that he cau 
 work all that to his honour and glory. Marry, 
 that he useth not such rigorous justice on all that 
 deserve it, that is his great grace and mercy. 
 And that he exerciseth his justice upon some 
 certain persons, rather than upon othersome 
 of equal deserts, that lieth wholly upon his 
 will, in whose judgments there be many things 
 secret, but nothing unjust. 
 
 ver. 20. Who art thou ? Here the Apostle stay- 
 ethtlie rashness and presumption of such poor 
 worms, as take upon them to question with 
 God of their election or reprobation : as cer- 
 tain impious Heretics of our time have done, 
 setting out books farced with most blasphe- 
 mous and erroneous doctrine concerning this 
 high and hidden mystery ; and having given 
 occasion to the ignorant which always be curi- 
 ous to jangle, and perniciously to err in these 
 things, that are impossible to be understood of 
 any, or well thought of, but of the obedient and 
 humble. 
 
 ver. 21. The potter. This example of the pot 
 and potter reacheth no further but to declare, 
 that the creature may not reason with God his 
 Maker, why he giveth not one so great grace 
 as another, or why he pardoneth not one as 
 well as another: no more than the chamber 
 pot may challenge the Potter why he was not 
 made a drinking pot, as well as another. And 
 therefore the Heretics that extend this simili- 
 tude to prove that man hath no free will no 
 more than a piece of clay, do untruly and de- 
 
240 
 
 ROMANS. 
 
 contumely ? 22 Ami if GoJ, willing to show wrath, and to make his might known, sustained 
 in much patiem.-e the vessels of wrath apt to destruction, 23 That he nii^ht show the riches 
 of his glory upon the vessels of mercy whicli he iircjiarod unto glory. 24 Whom also he hath 
 called, us, not only of the .lews, hut also of the tientiles, 25 As in Osee he saith, / will call 
 thai which ix not my people, my people : and her that tras not beloved, beloved : and her that hath not 
 obtained mercy, having obtained mercy. 26 And it shall be, in the place where it was said to them, you 
 are not mtf people : there they shall be called the sons of the living God. 27 And Isaias crieth for 
 Israel, 1} the number of the children of 1^'rael be as the sand of the Sea, the remains shall be saved, 
 28 For, consammating a word, and abridging it in equity: because a word abridged shall our Lord 
 make upon the earth. 29 And as Isaias loretold, Unless the Lord of Subbalh had left us seed ; we 
 had been made like Sodom, and we had been like as Gomorrha. 30 W'hat shall we say then ? That 
 the Gentiles which pursued not after justice, have apprehended justice, but the justice that is 
 of faith. 31 But Israel in pursuing the law of justice, is not come unto the law of justice. 
 32 Why so? Because not of faith, but as it were of works: for they have stumbled at the 
 stone of stumbling. 33 As it is written, Behold, I pat in Sion a stone of stumbling, and a rock of 
 scandal: and whosoever believeth in him shall nol be confounded. 
 
 CHAPTER X. 
 The Law was not, as the Jeivs, ignorant zeal supposed, for them to justify themselves by it, considering 
 that Ihei/ could not fulfil it : but to bring them to Christ, to believe in him, and so for his sake to he 
 justified bi/ the grace of God: 5 according to A[oses' saying, and the Apostles' preaching : 11 thai 
 so the Gentiles also, according to the Prophets, hearing and believing might come to justice: ifieJews 
 in the mean time, though inexcusably, remaining incredulous. 
 1 Brethren, the will of my heart surely and the prayer to God, is for them unto salvation 
 
 2 For 1 give them testimony that they have zeal of God, but not according to knowledge. 
 
 3 For, not knowing the justice of God and seeking to establish their own, they have not been 
 subject to the justice of God. 4 For the end of the Law is Christ : unto justice to every one 
 that believeth. 5 For Moses wrote, tliat the justice which is of the Law, the man that hath dons 
 it shall live in it. 6 But the justice which is of faith, saith thus, Say not in thy heart, who shall 
 ascend into heaven? that is to bring Christ down. 7 Or who descendeili into the depth? that is to 
 call Christ again from the dead. 8 But what saith the Scripture ? The word is nigh in thy mouth 
 and in thy heart, this is iho word of faith which we preach. 9 For if thou confess wiih thv 
 mouth oiir Lord Jesus, and in thy heart believe that God hath raised him up from the dead, 
 thou shalt be saved. 10 For with the heart we believe unto justice : but with the mouth con- 
 
 Annotatioxs. 
 ceitfuUy apply the example, specially when we 
 may see expressly in the book of P.xodus, that 
 Pharao, notwithstanding his indurate heart, 
 had free will : where both it is said. He would 
 not dismiss the people, and He indurated his own 
 heart himself. Exo. cap. 8. 15. and, in the He- 
 brew, V. 32, ^-c. 9. 35. 1 Reg. 6. 6. And this Apos- 
 tle also writeth that a man may cleanse himself 
 from the filthy, and so become a vessel of ho- 
 nour in the house of God. 
 
 ver. 22. Sustained That God is not the 
 cause of any man's reprobation or dam.nation, 
 otherwise than for puinshment of his sins, he 
 
 Annotations. 
 
 ver. 3. The justice of God. The justice of 
 God, is that which God giveth us throKgh 
 Christ : the Jew's own or proper justice, is tliat 
 whicii they had or challenged to have of them- 
 selves ana by their own strength, holpen only 
 by the knowledge of the law without the help 
 or grace of Christ. 
 
 ver. 5. That, the justice. The justice of the 
 Law of Moses went no further of itself, but to 
 save a man from the temporal death and pu- 
 nishment prescribed to the transgressors of 
 the same. 
 
 ver. G. Just ice of faith. The justice which is 
 of faith, reaoheth to the life to come, making 
 man assured of the truth of such articles as 
 concern the sauie, as of Christ's ascension to 
 heaven, of his descending to hell, of his com- 
 ing down to be incarnate, an 1 his restirrection 
 and return again to be glorified: by which his 
 
 Chapter 9. 
 showeth by that he expecteth all men's amend- 
 ment with great patience, and consequently 
 that they have also i'ree will. ' 
 
 ver. 2i3. Show the riches. Hierome, 9. 10. ad 
 Hedibiam. All the Epistle surely to the Ro- 
 mans needeth interpretation, and is enwrapped 
 with so great obscurities, that to understand i', 
 we neea the help of the Holy Ghost, who by 
 the Apostle did dictate these same things, 
 but especiallv this place. Howbeit, nothing 
 pleases us, but that which is ecclesiastical, 
 that is, the sense of the church. Mai. 1. 2. 
 Exodus 9. 16. ajid 33. 19. 
 
 Chapter. 10. 
 actions, we may be pardoned, justified and 
 saved, ns by the liaw we could never be. 
 
 ver. 8. The wnrdof faith. The word of fail h 
 is the whole Law oi Christ, concerning boh 
 life and doctrine, grounded upon this, that 
 Christ is onr Saviour, and that he is risen 
 again : which point, as all other, must both be 
 believed in henrf, and also be confessed hy 
 mouth, for though a man be justified inwardly 
 when he hath the virtues of faith, hope, and 
 charity from God : yet if occasion be given, he 
 is also bound to confess with his moutli, and 
 by all his external actions, without shame or 
 fear of the world, that which he inwardly 
 believeth: or else he cannot be saved. Which 
 is against certain old Heretics that taught 
 a man might say or do what he would, lor 
 fear or danger, so that he kept his faith in 
 heart. 
 
ROMANS. 
 
 241 
 
 fession is made to salvation. 11 For the Scripture saith : Whosoever helieveth in Mm, shall not be 
 confounded. 12 For there is no distinction of the Jew and the Greek : for one is Lord of all 
 rich toward all that invocate him. 13 For evert/ one whosoever shall invocate the name of our Lord 
 shall be saved. 14 How then shall they invocate in whom they have not believed ? Or how 
 shall tliey believe him whom they have not heard ? And how shall they hear without a. 
 preacher ? 15 But how shall they preach unless they be sent ? as it is written : How beautiful 
 are the feet of them that evangelize peace, of them that evangelize good things ? 16 But all do not 
 obey the Gospel. For Isaiae saith, Lord, who hath believed the hearing of us ? 17 Faith then, is 
 by hearing : and hearing is by the word of Christ. 18 But I say, have they not heard ? And 
 certes into all the earth hath the sound of them gone forth : and unto the ends of the whole world the 
 words of them. I'J But I say, hath not Israel known 7 Moses first saith, I will bring you to 
 emulation in that which is not a nation : in a foolish nation, I will drive you into anger. 20 But Isaias 
 is bold, and saith, / was found of them that did not seek me : openly I appeared to them that ashed not 
 of me. 21 But to Israel he saith, AU the day have I spread my hands to a people that beUeveth not, 
 and contradicteth me. 
 
 CHAPTER XI. 
 Not all the JexDS were reprobate, but some elect, and they by grace obtained justice, the rest, according 
 to the Prophets, being execrated. 11 Against whom notirifhslanding the Christian Gentiles, to whom 
 by that occasion Christ is come, must not insult : hut rather fear every man himself to be likeimse cut 
 off the tree, which is the Catholic Church, 25 and know that when all the Gentiles are brought into 
 the Church, then, about the end of the luorld, shall the multitude of the Jews also come in: 33 ac- 
 cording to the disposition of the wonderful wisdom of God. 
 
 1 I say then : Hath God rejected his people ? (jod forbid, for I also am an Israelite, of the 
 seed of Abraham, of the tribe of Benjamin. 2 God hath not rejected his people which he fore- 
 knew. Or know you not in Elias what the Scripture saith: how he rcquesteth God against 
 Israel? 3 Lord, thei/ have shiin thy Prophets, they have digged doxon thine altars: and lam left alone, 
 and they seek my life. 4 But what saith the divine answer unto him ? 1 have left me seven thou- 
 sand men, that have not bowed Iheir knees to Baal. 5 So therefore at this time also, there are re- 
 
 Annotations. 
 ver. 14. How shall they invocate ? This maketh 
 not, as Heretics pretend, against invocation of 
 Saints: The Apostle saying nothing else, but 
 that they cannot invocate Christ as their Lord 
 and Master, in whom they do not believe, and 
 whom they never heard of. For he speaketh 
 of the Gentiles or Pagans, who could not invo- 
 cate him, unless they did first beheve in him. 
 To the due invocation of Christ, we must know 
 him, and our duties to him. And so it is true 
 also that we cannot pray to our B. Lady nor 
 any Saint inheaven till we believe and know 
 their persons, dignity and grace, and trust that 
 they can help us. But if our adversaries think 
 that we cannot invocate them, because we 
 cannot believe in them: let them under- 
 stand that the Scripture nseth also this speech, 
 to believe in men : and it is the very Hebrew 
 phrase, which they should not be ignorant of 
 that brag thereof so much. Exod. 14. 31. 
 They believed in God and in Moses, and 3 Parol. 
 20. 20. in the Hebrew, Epist. ad Philem. v. 5. 
 And the ancient fathers did read in the Creed 
 indifierently, Ibelieve in the Catholic Church, and 
 / believe the Catholic Church. Cone. Nicen. apud 
 Epiph. in fine Ancorat. Hieron. contr. Lucif. Cy- 
 ril, Hierof. Catech. 17. 
 
 Annotations. 
 
 ver. 4. Baal 1 The Heretics add here also. 
 Image, to the text, as Act. 19. 35. 
 
 ver. 4. Seven thousand. The Heretics allege 
 this place and example very impertinently to 
 
 Erove that the Church maybe wholly secret, 
 id, or unknown, for though the faithful were 
 forced to keep close in that persecution of 
 Achab and .lezebel, wliich was only in the 
 kingdom of the ten tribes, that is, of Israel : 
 yet at the very same time, in Jerusalem and all 
 21 
 
 Chapter 10. 
 
 ver. 15. Unless they be sent. This place of the 
 Apostle invincibly condemneth all the preach- 
 ings, writings, ordinances, invocations, and 
 usurpations of Church, Pulpit, and whatsoever 
 our new evangelists have intruded themselves 
 and entered into by the window : showing, that 
 they be every one from the highest to the low- 
 est, false prophets, running and usurping, being 
 never lawfully called. Which is so evident in 
 the heretics of our days, that the Calvinists 
 confess it themselves, and say that there is an 
 exception to be made to them because they 
 found the state of the church interrupted. 
 
 ver. 16. Do not obey. We see then that it is 
 in a man's free will to believe or not to believe, 
 to obey or disobey the Gospel or truth preach- 
 ed. 
 
 ver. 20. That asked not. That Christ was 
 found of those that never asked after him, it 
 proved that the first grace and our first justifi- 
 cation is without merits. That God called so 
 continually and earnestly by his Prophets, and 
 by other his signs and wonders, upon the Jews, 
 and they withstood it : free will is proved, and 
 that God would have men saved, and that they 
 be the cause of their own damnation them- 
 selves. 
 
 Chapter 11 
 the kingdom of Judah, the external worship 
 and profession of faith was open to all the 
 world, and well known to Elias and the faith- 
 ful, so many, that the very soldiers only were 
 numbered above ten hundred thousand, besides 
 that there is a great difference between the 
 Christian Church and the Jews', ours restin^^ 
 upon better promises than theirs. And we will 
 not put the Protestants to prove that there were 
 seven thousand of their sect, when their new 
 
242 
 
 ROMANS. 
 
 mains saved according to the election of grace. 6 And if by grace : not now of works, other- 
 wise grace now is not grace. 7 What then :' that which Israel sought, the same he hath not 
 obtained : but the election hath obtained : and the rest were bHnded. 8 As it is written : God 
 haUi given them lite spirit of compunction: eyes, that tlicy rmiy not see: and ears, that they may not 
 hear: until tliis present day. 'd And David sailh: Be their labk made for a snare and for a trap 
 and for a scumhd and for a retribution unto them. 10 Be their eyes darkened, that they may not see: , 
 andVteir bark viake thou always croohed. 11 I say then ? have they so stumbled, tliJt they should 
 fall ? God forbid, but by their offence, salvation is to the Gentiles, that they may emulate tliem. 
 12 And if the otl'ence ot them be the riches ol tlie world, and the diminution ot'ihem the riches 
 of the Gentiles, how much more the fulness of them. I'i Jror to you Gentiles I say, as lon^ 
 verily as 1 am tlie Apostle of tlie Gentiles, 1 will honour my ministry. 14 II by any means 1 
 may provoke my flesli to emulation, and may save some of them. 15 For if the loss of them 
 be the reconciliation ot the world: what shall the receiving be, but life from the dead? 16 
 And if the first fruit be holy, the mass also : and if the root be holy, the boughs also : 17 And 
 if some of the boui^hs be brolien, and thou whereas thou wast a wild Olive, art grafted in 
 them, and art madr partaker of tlie root and of the fatness ot the Olive, 18 Glory not against 
 the boughs. And il thou glory: not thou bearest the root, but the root thee. I'J Thou sayest 
 then : The boughs were broken, that 1 might be grafted in. 20 Well: because of incredulity 
 they were broken, but thou by faith dost stand: be not loo highly wise, but fear. 21 For if 
 God haiii not spared the natural boughs : lest perhaps he will not spare thee neither ? 22 See 
 then the goodness and the severity of God ; upon them surely that are fallen, the severity : but 
 upon thee the goodness of God, if thou abide in his goodness, otherwise thou also shalt be cut 
 off 23 I^ut they also, if they do not abide in incredulity, shall be grafted in, for (rod is able to 
 graft tliem in again. 24 For if thou wast cutout of the natural wild Olive, and contrary to na- 
 ture wast grafted into the good Olive : how much more they that are accordinij: to nature, shall 
 be grafted into their own Olive? 25 For I will not have you ignorant, brethren, of this mys- 
 tery, that you be not wise in yourselves, that blindness in part hath chanced in Israel, until the 
 fulness of the Gentiles might enter: 26 And so all Israel might be saved, as it is written: 
 There shall rome out of Sion, he that shall deliver, and .shall avert imjnety from Jacob. 27 And thit 
 to them the Testament from me: when I shall have taken away their sins. 28 According to the 
 Gosjiel indeed enemies for you: but according to the election, most dear for the fathers. 29 
 For without repentance arc the gitts and the vocation of God. 30 For as you also sometime 
 did not believe God, but now have obtained mercy because of their incredulity: 31 So these 
 
 An.votations. 
 Elias Luther began : but let them prove that 
 there were seven, or any one, either then or in 
 all ages before him, that was in all points of 
 his belief. Heretics there were before him, as 
 Jovinian, Vigilantius, Helvidius, WicklilFe, itc. 
 and with him, Zuiuglius, Calvin, &c. who be- 
 lieved ashe did in some thinss, but not in all. 
 
 ver. 6. Not now of works. If salvation be at- 
 tributed to good works done of nature without 
 faith and God's help, the same cannot be of 
 grace, for such works exclude grace, favour, 
 and merry : and challenge only of debt, and 
 not of gift. Therefore take heed here of tlie 
 Heretics' exposition, that untruly exclude Chris- 
 tian men's works from necessity or merit of 
 salvation, which are done with and by God's 
 grace, and therefore evidently consist with the 
 same, and be joined vvith God's grace as causes 
 of our salvation. Our adversaries are like ill 
 apothecaries, ever taking mid pro quo, either of 
 ignorance, or of intent to (leceive tne simple. 
 
 ver. 8. God hath ffiven. It doth not signify his 
 working or action, but his permission, Chrys. 
 horn. 19. ('/( ep. Rom. And Augustine saith, not 
 by putting malice into them, but by not impart- 
 ing his grace unto them, and that through their 
 own deserts al«' lys, and their own wills ever 
 pronerly working the same. Amiot. Mat. c. 
 13, '11. lio.c. 1.24. 
 
 ver. 11. The .lews are not rejected wholly 
 and incurably and forever: but for a part, and 
 for a time suffered to fall. Which God did 
 turn 10 the Gentiles' Ereneral cood. 
 
 ver. 12. If God could and did turn their fall 
 
 Chapter 11. 
 and sin into the good of the Gentiles, much 
 more will he work good of their general con- 
 version, which shall be at length the accom- 
 plishment of the Church consisting of both the 
 nations. 
 
 ver. 20. Fear. We see that he which stand- 
 eth by faith, may fall from it, and therefore 
 must liv in tear, and not in the vain presump- 
 tion and security of the Heretics. 
 
 ver. 20. Becatise of incredulity. He represseth 
 the pride of the Gentiles, vaunting themselves 
 of their receiving, and of the Jew's rejection, 
 namely in that they thought the .Tews to be 
 forsaken for no other cause, but that they might 
 come into their rooms: declaring that the ili- 
 rect and proper cause of their forsaking, was 
 their incredulity, exhorting the Gentiles to be- 
 ware of the same, because they mav fall as 
 well as the other, and that God is as like io e.x- 
 ecute justice against them as against the .Tews, 
 as he hath (done in many nations fallen to he- 
 resy. 
 
 ver. 23. According to the Gospel. In re.'pect, 
 or, as concerning belief in Christ ami receiving 
 the Gospel, they are God's enemies: by occa- 
 sion of which their incredulity, the GiMitiles 
 found mercy : otherwise in respect of his espe- 
 cial election of that nation, and the promises 
 made to the Patriarchs, the Jews are dear to 
 him still, for God never promiseth but he per- 
 formeth, nor repenteth himself of the privileges 
 given Io that nation. 
 
 ver. 30. Forasyou. As the Gentiles which 
 before believed not, found mercy and came to 
 
ROMANS. 
 
 243 
 
 also now have not believed, for your mercy, that they also may obtain mercy. 32 For God 
 hath concluded all into incredulity, that he may have mercy on all. 33 O depth of the riches 
 of the wisdom and of the knowledge of God: how incoinprehensible are his judgments, and 
 his ways unsearchable ! 3-1 For who hath known, the iniiul of our Lord : or who hath been his 
 counsellor? 35 Or who hath first given to hitn, and retribution shall be made of him? 36 
 For of him, and by him, and in iiim, are all things : to him b»' glory for ever. Amen. 
 
 CHAPTERXll. 
 He exhortetk them to mortification of the body, 2 to renovation of the mind, 3 to keeping of unity 
 
 by humility, 6 to the right using of their gifts and functions, 9 to many other good actions, 
 
 17 and specially to loving of their enemies. 
 
 I I beseech you therefore, brethren, by the mercy of God, that you exhibit your bodies a 
 living host-, holy, pleasing God, your reasonable service. 2 And be not conformed to this 
 world : but be reformed- in the newness of your mind, that you may prove what the good, and 
 acceptable, and perfect will of God is. 3 For I say by the grace that is given me, to all that 
 are among you, not to be move wise than behooveth to be wise, but to be wise unto sobriety,' 
 to every one as God hath divided the measure of faith. 4 For as in one body we have many 
 members, but all the members have not one action. 5 So we being many are one body in 
 Christ, and each one another's members. 6 And liaving gifts, according to the grace that is 
 given us, difierent, either prophecy according to the rule of faith, 7 Or ministry in minister- 
 
 AXA'OTATIONS. 
 
 faith, when the Jews did fall : so the .lews not 
 nov.- believing, when all the Gentiles have ob- 
 tained mercy, shall in the end of the world by 
 God's disposition obtain grace and pardon as 
 the Gentiles have done. 
 
 ver. 32. Concluded all. That so God taking 
 all nations and all men in sin, which they fell 
 into, not by his drift or causing, but of their own 
 free will, may of his mercy call and convert 
 whom <',nd in what order he will : and the par- 
 ties have no cause to brag of their deservings : 
 but both countries and particular men may re- 
 fer their eternal election and their first calling 
 and conversion to Christ, and to his mercy 
 only: no works which they had before in their 
 incredulity, deserving any such thins, though 
 their works afterward proceeding offaith and 
 grace do merit heaven. 
 
 ver. 33. O dejith. The Apostle conchideth, 
 that no man ought to search further into God's 
 secret and unsearchable counsels of the voca- 
 tion of the Gentiles, and rejecting the Jews, 
 
 Annotations. 
 
 ver. 1. A living host. Lest men should think 
 by the former discourse of God's eternal pre- 
 destination, that no reward were to be had of 
 good life and works, the x\postle now earnestly 
 recommendeth to them hoHness of life. 
 
 ver. I. A living host. Man maketh his body 
 a sacrifice to God by giving it to suffer for him, 
 by chastising it with fasting, watching, and 
 such like, and by occupyinE: it in works of 
 charity and virtue to God's honour. Whereby 
 appeareth how acceptable thc«!e works are to 
 God and grateful in his sight, being compared 
 to a sacrifice, which is a high service done to 
 him. 
 
 ver. 6. According to the rule of faith. By this, 
 and many places of holy writ, we may gather, 
 that the Apostles bv the Ploly Ghost, before 
 they were sundered into divers Nations, set 
 down among themselves a certain rule and 
 form of faith and doctrine, containing not only 
 the articles of the Creed, but all other princi- 
 ples, grounds, and the whole platform of all 
 ilie Christian religion. Which rule was before 
 any of tlie books of the New Testament were 
 
 Chapter 11. 
 otherwise than this, that all which be rejected, 
 for their sins be justly rejected : and all that be 
 saved, by God's great mercy and Christ's grace 
 be saved. And whosoever seeketh among the 
 people to spread contagion of curiosity, by 
 seeking further after things past man's and 
 Angels' reach, they overreach and overthrow 
 themselves. If thou wilt be saved, believe, 
 obey the Church, fear God, and keep his com- 
 mandments: that is thy part, and every man's 
 else. Thou mayest not examine whether thou 
 be predestinate or reprobate, nor seek to know 
 the ways of God's secret judgment toward thy- 
 self orother men. It is the common enemy of 
 our souls, that in this unhappy time hath opened 
 blaspliemous tongues, and directed the proud 
 pens of Calvin, Beza, Verone, and such repro- 
 bates, to the discussing of such particulars, to 
 the perdition of many a simple man, and spe- 
 cially of young scholars in Universities, which 
 with less study may learn to be proud and cu- 
 rious, than to be humble, wise, and obedient. 
 
 Chapter 12. 
 written, and before the faith was preached 
 among the Gentiles, by which not only every 
 other inferior teacher's doctrine was tried, but 
 all the Apostles', and Evangelists' preaching, 
 writing, interpretinff, which is here called pro- 
 phesying, were of God's Church approved and 
 admitted, or disproved and rejected. This 
 form, by mouth and not by Scripture, every 
 Apostle delivered to the coimtry by them con- 
 verted. For keeping of this form, the Apostle 
 before praised the Romans, and afterward 
 earnestly wameth them by no man's plausible 
 speech to be drawn from the same. This he 
 •commendeth to Timothy, calling it his Deposi- 
 tum. For not holding this fast and sure, he 
 biameth the Galatians, further also denouncing 
 to himself or an Angel that should write, teach, 
 or expound against that which they first re- 
 ceived. Anathema, and commanding always to 
 beware of them that taught otherwise. For 
 fear of missinsr this line <Tf truth himself, not- 
 withstanding he had the Holy Ghost, yet lest 
 he might have preached in vain and lost his 
 labour, he went to confer with Peter and the 
 
244 
 
 ROMANS. 
 
 ing, or he that teacheth in doctrine, 8 He that exhorteth in exhorting, he that giveth in sim- 
 phcity, he that ruleth in caretiilness, he that showeth mercy in cheertulness. 9 Love without 
 simulation. liatinu evil : cleaving to do good. 10 Loving the charily of the brotherhood one 
 toward another. With honour preventnig pne another. 11 In careluiness not slothtul. In 
 spirit fervent. Serving our Li)rd. 1:2 Rejoicing in hope. Patient in tribulation. Instant in 
 prayer. 13 Conmiuincating to the neces.sitics of the saintg. Pursuing iiospitaliiy. 14 Bless 
 them that persecute you : bless, and curse not. 15 To rejoice with them that rejoice, to weep 
 with them that weep. 16 liein^ of one mind one toward another. Not minditig high things, 
 but consenting to the humble. Be not wise in your own conceit. 17 To no man rendering 
 evil for evil. Providing good things not only before God, but also before all men. 18 It' it may 
 be, as much as is in you, having peace with all men. 19 Not revenging yourselves, my dearest, 
 but give place unto wrath, for it is written: Rfvenire to me: I v:dl reward, saith our Lord. 20 
 But if thine enemi/ hunger, give him meat: if he thirst, give hiin drink : Jor doing this, thou shall 
 heap coals of fire upon his head. 21 Be not overcome of evil, but overcome in good the evil. 
 
 CHAPTER XIII. 
 To yield obedience and all other duties uiUg Fotestales : 8 to love their neighbour, which is the fulfil- 
 ling of the Law: 11 a/id sperialli/ to consider, that now being the time of grate, we must do 
 nothiv r that may not beseem dai/lighi. 
 
 I Let every soul be subject to higher powers, for there is no power but of God. And those 
 that are, of God are ordained. 2 Therefore he that resisteth the power, resisteth the ordi- 
 nance of God: and they that resist, purchase to themselves damnation. 3 For Princes are 
 
 Annotations. 
 rest : for the fast keeping of this rule of truth, 
 the Apostles held councils, and their succes- 
 sors by their example. For the holding of 
 this rule, and by the measure thereof, were 
 aH the holy Scriptures written, for and by the 
 same, all the glorious doctors have made their 
 sermons, cotnmentaries, and interpretations 
 of God's word: all writings and interpre- 
 tations no otherwise admitted nor deemed 
 to be of God, but as they be agreeable to this 
 rule. 
 
 And this is the sure Analogy and measure 
 of faith, set down and commended to us every 
 where for the Apostles' tradition ; and not the 
 fantastical rule or square that every Sect-mas- 
 ter pretendeth to gather out of the Scriptures 
 falsely understood and wrested to his purpose, 
 
 Annot.\tions. 
 ver. 1. Every soul he subject. Because the 
 Apostles preached liberty i)y Christ from t!ie 
 yoke of the Law and servitude of sin, and gave 
 all the faithful both example and command- 
 ment to obey God more than men, and withal 
 ever charged them expressly to be obedient 
 and subject to their prelates as to tliem which 
 had cure of their souls, and were bv the Holy 
 Ghost placed over the Church of God ; there 
 were many in those days newly converted, that 
 thought themselves free from all temporal Po- 
 testates, carnal Lords, and human creatures 
 or powers : whereupon the bondman took him- 
 self to be loose from his servitude, the subject 
 from his Sovereign, were he Emperor, King, 
 Duke, or what other secular Magistrate soever, 
 specially the Princes of those days being Hea- 
 thens and persecutors of the Apostles, and of 
 Christ's religion, for which cause and for that 
 the Apostles were untruly charged of their ad- 
 versaries, that they withdrew men from order 
 and obedience to civil laws and officers : Paul 
 here, as Peter doth, 1 chap. 2. cleareth him- 
 self, and expressly chargeth every man to be 
 subject to his temporal Prince and Superior : 
 Not every man to all that be in office or supe- 
 riority, but every one to him whom God hath 
 
 Chapter 12. 
 by which tliey judge of Doctor, Scripture, 
 Church, and all. Arius had by .hat means a 
 rule of his own, Luther had his false weights, 
 and Calvin his own also. According to w-hich 
 several measure of every sect, ihey have their 
 expositions of God's word : and m England, 
 as in other infected countries, they kept of late 
 an apish iinitation of this proiiiiesying which 
 Paul here and in other places speaketh of, and 
 which was an exercise in the Primitive Church, 
 measured not by every man's peculiar spirit, 
 but by the former Rule of faith first set down 
 by the .Apostles. And therefore all this new 
 fantastical Prophesying and all other preach- 
 ing in Calvin's school, is justly by this note of 
 the Apostle condemned, for that it is not ac- 
 cording to, but quite against the Rule of faith. 
 
 Chapter 13. 
 put in authority over him, by that he is his 
 Master, Lord, King, or such like : Neither to 
 them in matters of religion or regiment of their 
 souls, for most part were Pagans, whom the 
 A))ostle could not will men to obey in matters 
 of faith, but to them in such things only as con- 
 cern the public peace and policy, and what 
 other catiscs soever consist with God's holy 
 will and ordinance, for against God no power 
 may be obeyed. 
 
 ver. 1. No power but of God. Chrysostom 
 here noteth, that power, rule, and superiority, 
 is God's ordinance, but not ettsoons all Princes : 
 because many may usurp, who reign by his 
 remission only, and not by his appointment, 
 nor all actions that every one doth in and by 
 his sovereign power, as Julian's apostacy and 
 affliction of Catholics, Pharao's tyrannical op- 
 pression of the Iraelites, Achab's persecution 
 of the Prophets, Nero's executing of the Apos- 
 tles, Herod's and Pilate's condemningofChrist: 
 all which things God permitted them, by the 
 abuse of their power to accomplish, but they 
 wei;e out of the compass of his causing and 
 ordinance. 
 
 ver. 2. Thei/ that resist. Whosoever resisteth 
 or obeyeth not his lawful Superior in those 
 
ROMANS. 
 
 245 
 
 no fear to the good work, but to the evil. But wilt thou not fear the power ? Do good : and 
 thou shalt have praise of the same. 4 For he is God's minister unto thee for good. But if 
 thou do evil, fear : for he beareth not the sword without cause. For he is God's minister : a 
 revenger unto wrath, to him ihat doth evil. 4 Theretore be subject ot necessity, not only for 
 wrath, but also tor conscience' sake. 6 For theretore you give tributes also: for they are the 
 ministers of God serving unto this purpose. 7 Render therefore to all men their due: to 
 whom tribute, tribute: to whom custom, custom: to whom tear, fear: to whom honour, 
 honour. 8 Owe no man any thing : but, tiiat you love one another. For he that loveth his 
 neighbour, hath fulhlled the law. 9 For, Thou shall not commit adultery, Thou shalt not kiU, 
 Thou shalt not steal, Thou shall not bear false witness, Thou shalt not covet: and if there be any 
 other commandment, it is comprised in this word. Thou shall love thy ntighbour as thyself. 10 
 The love of thy neighbour worketh no evil. Love therefore is the fulness of the law. 11 And 
 that knowing the season, that it is now the hour tor us to rise from sleep. J'or now our sal- 
 vation is nearer than when we believed. 12 The night is passed, and the day is at hand. Let 
 us therefore cast off the works of darkness, and do on the armour of light. 13 As in the day 
 let us walk honestly : not in banquetings and drunkenness, not in chamberings and impudici- 
 ties, not in contention and emulation. 14 But do ye on our Lord Jesus Christ, and make not 
 provision for the flesh in concupiscenses. 
 
 CHAPTER XIV. 
 Like a moderator and peacemaker between the firm Christians, who were the Gentiles, and the infirm, 
 who were the Christian Jews, having yet a scruple to cease from keeping the ceremonial meats and 
 days of Moses' law, he exhorteth the Jew not to condemn the Gentile using his liberty : and the 
 Gentile, again, not to condemn the scrupulous Jew : but rather to abstain from using his liberty, than 
 offending the Jew, to be an occasion unto him of apostatizing. 
 
 1 And him that is weak in faith, take unto you : not in disputations of cogitations. 2 For 
 one believeth that he may eat all things ; but he that is weak, let hirn eat herbs. 3 Let not 
 
 Annotations. 
 causes wherein he is subject unto him, with- 
 standeth God's appointment, and sinneth deadly, 
 and is worthy to be punished both in this world 
 by his superior, and by God in the next life, 
 for in temporal government and causes, the 
 Christians were bound in conscience to obey 
 their Heathen emperors : though on the other 
 side, they were bound under pain of damnation 
 to obey their Apostles and Prelates, and not to 
 obey their kings or emperors, in matters of re- 
 ligion. Whereby it is clear that when we be 
 commanded to obey our Superiors, it is mean- 
 always and only in such things as they may 
 lawfully command, and in respect of such mat- 
 ters wherein they be our Superiors. 
 
 ver. 4. Beareth not the sword. That the Apos- 
 tle meaneth here specially of the temporal 
 powers, we may see by the sword, tribute, and 
 external compulsion, which he here attributeth 
 to them. And the Christian men then had no 
 doubt whether they should obey their spiritual 
 powers, but now the disease is clean contrary, 
 lor all is given to the secular power, and no- 
 thing to the spiritual, which expressly is or- 
 dained by Christ and the Holy Ghost : and all 
 the faithful are commanded to be subject there- 
 unto, as to Christ's own word and will. There 
 ■were Heretics called Begardi, that took away 
 all rule and Superiority: The Wicklefists 
 would obey nor Prince nor Prelate, if he were 
 once in deadly sin. The Protestants of our 
 time, as we may see in all countries where the 
 secular sword is drawn against their sects, care 
 neither for the one nor for the other, though 
 
 Chapter 13. 
 they extol only the secular when it maketh for 
 them. The Catholics only most humbly obey 
 both, even according to God's ordinance, the one 
 in temporal causes, and the other in spiritual: 
 in which order both these States have blessedly 
 flourished in all Christian countries ever since 
 Christ's time, and it is the very way to pre- 
 serve both, as one day ail the world shall con- 
 fess with us. 
 
 ver. 6. You give tributes. Though every man 
 ought to be ready to serve his temporal Prince 
 with his goods, by tributes or what other law- 
 ful taxes and subsidies soever : yet they may 
 exempt Ity privileges whom they think good. 
 As in all countries Christian, Priests for the 
 honour of Christ, whose ministers they be, 
 have by the grants and ancient charters of kings 
 been excepted and exempted. Notwithstand- 
 ing they were never unready to serve volun- 
 tarily their Sovereign, in all common causes, 
 with wliatsoever they had. Annol. in Mat. 17. 26. 
 
 ver. 8. Fulfilled the law. Here we learn, that 
 the law rnay be and is fulfilled by love in this 
 life : against the adversaries' saying, it is im- 
 possible to keep the commandments. 
 
 ver. 13. Not in banquetings. This was the 
 very place which Augustine!^ihat glorious Doc- 
 tor, was by a voice from heaven directed unto, 
 at his first miraculous and happy conversion, 
 not only to the Catholic faith, but also to per- 
 petual continency, by this voice coming from 
 heaven, Tcdle, lege : Tolle, lege. Take up and 
 read, take up and read, as himself telleth. Lib. 
 8. Confess, c. 12. 
 
 Annotations. Chapter 14. 
 ver. 2. Eal aU things. By similitude of words I made and counted unclean, whereof the Jew 
 the simple are soon deceived, and Heretics might not eat at all, as pork, hare, corfey, and 
 make their vantage of any thing to seduce the j such like, both of fishes, fowls, and beasts, a 
 unlearned. There were divers meats forbid- 1 great number. Christ discharged all them 
 den in the law of Moses, and for signification, ! that became Christians, after his passion, of 
 21* 
 
246 
 
 ROMANS. 
 
 him that eateth, despise him that eateth not : and he that eateth not, let him not mdce him that 
 e^iteth : for God hath taken hun to him. 4 Who art thou that judgest another rian°s servant ? 
 Toh.aownLordhestaadethorfalleth: and he shall stand, for^GodTSJ" o ,,i'ke Ti n 
 stand 5 For one judgeth between day and day: and another judgeth every dav let every 
 one abound in his own sense. 6 He that respecteth the day, respecfeth to our LorI. lad he 
 that eateth, eateth to our Lord : for he giveth thanks to God. And he that eateth ot to our 
 Lord he eateth not, and giveth thanks to God. 7 For none of us livetii to himself and no 
 man dieth to himse . 8 For whether we live, we live to our Lord : or vvheler we dTe we 
 die to our Lord. Theretore, whether we live, or whether we die, we are our Lord's y Fo? 
 to this end Christ died and rose again: that he may have dominion both of the dead and of 
 the hvirig. 10 But thou wiyjudgest thou thy brother? or thou, why dost thou deiite thv 
 brother ./ For we^ shall all stand before the judgment seat of Chrk 11 ForSntten^ 
 Jjive i, saith ou<- Lord, that every knee shall how to me: and every ivn^nie shall confess tu God l-> 
 Iherelore every one of us for himself shall render account to God. 13 Let us therefore no 
 fZVfr'"'''T'^r'- ^'/i f,' J^''"' r '•^'l''^'-' that vou put not a stumbling block or a 
 scandal to your brother. 14 I know and am persuaded in our Lord Jesus Christ, that 
 nothing IS common of itself, but to him that supposeth any thing to be common, to him it is 
 common. Id J^ or if because of meat thy brother be grieved : now thou walkest not according 
 to chanty Do not with thy meat destrovdiim for whom Christ died. 16 Let not then ou'? 
 good be b asphcmed. 17 tor the kingdom of God is not meat and drink : but iustice and 
 peace and joy in the IIo y Ghost. 18 ^or he that in this serveth Christ, pleaseth 'God and is 
 acceptable to men. 19 1 herefore the tilings that are of peace let us pursue : and the thinc^s 
 that are of edifying one toward another let us keep. 20 Destroy not the work of God fSr 
 meat. All tiings mdeed are clean: but it is ill for the man that eateth by giving offence 
 iiVli^°^ "°' ^^ V"^ flesh, and not to drink wine, nor that wherein thy brotheFis o^-ended or 
 scandalized, or weakened. 22 Hast thou faith ? have it with thyself before God. Blessed is 
 
 Annotations. 
 that observance and all other ceremonies of 
 the old law. Notwithstanding, because divers 
 that were brought up in the law, had a religion 
 and conscience, suddenly to forsake their^r- 
 mer manner, the Apostle here admonisheth 
 such as be stronger and better instructed in 
 the case, to bear with the weaker sort, that 
 being Christians could not yet find in their 
 hearts to eat and use the meats forbidden by 
 God in the law: as on the other side he warii- 
 eth the weak that would not eat, not to take 
 offence or scandal at them that did eat without 
 scruple, any of the irregular or forbidden meats 
 in the law, nor in anywise to judge or condemn 
 the eater, but to commit that to God, and finally 
 that neither nother sliould condemn the other 
 for eating or not eating. Now the Protestants 
 fondly apply all this to the fasts of the Church, 
 and differences of meats in the same : as 
 though the Church did forbid any meat wholly 
 never to be eaten or touched, or made any 
 creatures unclean, or otherwise prescribed any 
 abstinence, than for chastising of men's bodies 
 and service of God. It is a great blindness 
 that they can put no difference betwixt Christ's 
 fast of forty days. Matt. 4. John's abstaining 
 from all delicate meats and drinks, Matt.2. \T. 
 th-e widow Ann's, Luke 2. 37. the Nazarites, 
 Num. 6. the Rechabitcs, Jerem. 35, 14. the Nine- 
 vites, Jona. 3. Paul's, 2 Cor. 11, 27. Timothy's, 
 1 Tim. 5, 23. John's disciples and Christ's dis- 
 ciples fast, Matt, i), 14. 15. Which he said they 
 should keep after his departure from them: 
 and the ceremonial distinction of creatures 
 and meats, clean and unclean, in the old law, 
 of which it is evident the Apostle treateth in 
 all this chapter, and of none other at all. 
 Therefore when the Protestants by the words 
 of this place would prove, that we be either 
 made free from fasting and from obeying the 
 Church's commandment, or following Christ's 
 
 CUAPTER 14. 
 example in that matter, or that the observers 
 of Christian fiists be weak in faith, and ought 
 notm anywise condemn of sin the breakers of 
 the prescribed fasts of the holy Church, they 
 do abuse ignorantly or wilfully the Apostle's 
 words and discourse. 
 
 yer. 5. Between dai/ and day. By the like de- 
 ceit they abuse this place against the Holy 
 days of Christ and his B. mother and saints, 
 which concerneth only the Jews' festivities 
 and observation of times, whereof in the Epis- 
 tle to the Galatians, cap. 4. 10. 
 
 ver. 5. Everyone in his ormi sense. The Apos- 
 tle doth not give freedom, as the Church's ene- 
 mies would have it, that every man may do or 
 think what he list, but in this matter of Judaical 
 observation of days and meats, and that for a 
 time only, till the Christian religion should be 
 perfectly established, he would have no re- 
 straint inade, but that every one should be 
 born withal in his own sense : j-et so, that 
 they should not condemn one another, nor make 
 necessity of salvation in the observation of the 
 Judaicnl rites of meats, days,&c. 
 
 ver. 17. Not meat and drink. The substance 
 of religion or the kingdom of God standeth 
 not in meat or drink, and therefore the better 
 might they use indifferency and toleration in 
 that point for a lime, for peace' sake and to 
 avoid scandal, hut if the precept of Moses' law 
 had bourn! still as before, then, not for the 
 meat's sake, but for the disobedience, it had 
 been damnable to have eaten the unclean 
 meats. 
 
 ver. 22. Have it wUh thyself. Thou that art 
 perfect* and believest or knowest certainly 
 that thou art free from the law concerning 
 nieats and festivities, yet to the trouble and 
 hmderance of the feeble that cannot yet be 
 brought so far, be discreet and utter not thy- 
 self out of season. 
 
ROMANS. 
 
 247 
 
 he that judgeth not himself in that which he approveth. 23 But he that dlscerneth, if he eat, 
 is damned: because not of faith: for all that is not of faith is sin. 
 
 CHAPTER XV. 
 He proceedeih to make peace hetween the Ckristian GentiU's and Jewn, 8 vdih thus resolution, that the 
 Jews' vocation is oj promise indeed, but the Gentiles also of mercy, and foretold by the scripture 
 14 Thendravoing to an end, he excuseth himself to the Romans for writing thus unto them. 2] 
 Hoping now at length to see them, after that he hath been at Jerusalem, 29 whereunto also he 
 requestetli their prayers. 
 
 1 And we that are the stronger, must sustain the infirmities of the weak, and not please 
 ourselves. 2 Let every one of you please his neighbour unto good, to edification. 3 For, 
 Christ did not please himself but as it is written, The reproaches of them that reproached thee fell 
 upon me. 3 For what things soever have been written: to our learning that by the patience 
 and consolation of the Scriptures we may have hope. 5 And the God of patience and of com- 
 fort give you to be of one mind one toward another according to Jf:sus Christ :. G That of one 
 mind, with one mouth you may glorify God the Father of our Lord Jesus Christ. 7 For the 
 which cause receive one another : as Christ also hath received you unto the honour of God. 
 For I say Christ .Iesl's to have been minister of the circumcision lor the verity of God to con- 
 firm the promises of the fathers. 9 But the Gentiles to honour God for his mercy, as it is 
 written, Thenfore will I confess to thee in the Gentiles, O Lord, and uill sing to thy name. 10 And 
 again he saith, Rejoice ye Gentiles with his people. 11 And again, Praise all ye Gentiles our Lord: 
 and magnify him all ye people. 12 And again Isaias saith. There shall be the root of Jesse: and he 
 that shall ri.'ieup to rule the Gentiles, in him the Gentiles shall hope. 13 And the God of hope re- 
 plenish you with all joy and peace in believing : that you may abound in hope, and in the virtue 
 of the Holy Ghost. 14 And I myself also, my brethren, am assured of you, that you also are 
 liiU of love, replenished with all knowledge, so that you are able to admonish one another. 
 15 But I have written to you, brethren, more boldly in part, as it were putting you in remem- 
 brance: for the grace which is given me of God. 16 To be the minister ot Christ .Iesus in 
 the Gentiles : sanctifying the Gospel of God, that the oblation of the Gentiles may be made 
 acceptable and sanctified in the Holy Ghost. 17 I have therefore glory in Christ Jesus 
 toward God. 18 For 1 dare not speak any of those things which Christ worketh not by me for 
 the obedience of the Gentiles, by word and deeds, 19 In the virtue of signs and wonders, in 
 the virtue ot the Holy Ghost : so that from Jerusalem round about unto lUyricum I have re- 
 jilenished the Gospel of Christ. 20 And I have so preached this Gospel, not where Christ 
 was named, lest I should build upon another man's foundation : 24 But as it is written. They 
 to whitm it hath not been preached of him, shall see : a)id they that have not heard shall understand. 
 22 For which cause also I was hindered very much from coming mito you. 23 But now having 
 no longer place in these countries, and having a desire to come unto you these many years 
 now passed. 21 When I shall begin to take my journey into Spain, I hope that as I pass, X 
 shall see you, and be brought thither of you, if first in part I shall have enjoyed you. 25 Now 
 therefore I will go unto Jerusalem to minister to the saints. 26 For Macedonia and Achaia 
 have liked well to make some contribution upon the poor saints that are in Jerusalem. 27 For 
 it hath pleased them: and they are their debtors. For if the Gentiles be made partakers of 
 iheir spiritual things: they ought also in carnal things to minister unto them. 28 This there- 
 fore when I shall have accomplished, and signed thein this fruit, 1 will go by you into Spain. 
 29 And I know that coming to you, I shall come in abundance of the blessing o'f Christ. 30 I 
 beseech you therefore brethren by our Lord Jesus Christ, and by the Charity of the Holy 
 Ghost, that you help me in your prayers for me to God, 31 That I maybe delivered from the 
 infidels that are in Jewry, and the oblation of my service may become acceptable in Jerusalem 
 to the saints, 32 That I may come to you in joy by the will of God, that 1 may be refreshed 
 w'ith you. 33 And the God of peace be with you all. Amen. 
 
 Annotations. 
 
 ver. 23. He that discerneth. If the weak have 
 a conscience, and should be driven to eat the 
 things which in his own heart he thinketh he 
 should not do, he committeth deadly sirj, be- 
 cause he doth against his conscience, or against 
 bis own pretended knowledge. 
 
 ver. 23. All that is not of faith. The prdper 
 sense of tliis speech is, that every thing that a 
 man doth against his knowledge or conscience, 
 is a sin, for so by the circumstance of the letter, 
 faith must here be taken, though Augustine 
 
 Chapter 14. ' 
 
 sometimes applieth it also to prove that ail the 
 actions of infidels, meaning those works which 
 directly proceed of their lack of faith, be sins. 
 But in anywise take heed of the Heretics' 
 commentary, who hereby would prove that the 
 infidel sinneth in honouring his parents, fight- 
 ing for his country, tilling his ground, and in 
 all other works. And no marvel that they 
 so hold of infidels, who maintain that Chris- 
 tian men also oft'end deadly in every good 
 deed. 
 
 Annotations. Chapter 15. 
 
 ver. 8. Minister of the circumcision. Christ] sons that having forsaken all their goods for 
 did execute his office and ministry only towards ! Christ, were wholly converted to serve our 
 the people of the circumcision, that is, the ' Lord with all their mind. Hiero. against Vigt- 
 Jews. ! lantius the Heretic reprehending the alms given 
 
 ver. 25. Saints. lie meaneth the holy per- i to such, as do the Heretics also of our time. 
 
243 
 
 ROMANS. 
 
 CHAPTER XVI. 
 He ccmmendeth the hearer Phcehe to the Romans, 3 u7id himself to many there hj name. 17 He <fo« 
 
 clareth the doctrine which the Romans had learned, to be tlic torn hslone to know seducers. '21 He 
 
 doth unto them the commaidaliuiis of all the Churches, and of certain yersotis hy name : 25 and 
 
 concludeth. 
 
 1 And 1 commend to you Phoebe our sister, who is in the ministry of the Church ihai is in 
 Cenchris : 2 'I'hat you receive her in our Lord as it i« worthy for saints : and iliat you assist 
 her in whatsoever business she shall need you: for she also hath assisted many and myself. 
 3 Salute Frisca and Aquila my helpers in Christ Jesus, 4 Who for my liie have laid down 
 their necks : to whom not 1 only give thanks, but also all the Churclies of the Gentiles. 5 And 
 their donicstical Cluirch. Salute Epenetus my beloved: who is the iirst fruit of Asia in Christ. 
 6 Salute Mary who hath laboured much about us. 7 Salute Andronicus and Julia my cousins 
 and fellow cai)tives: who are noble among the Apostles, who also belore me were in Christ. 
 8 Salute Ampilatus my best beloved in our Lord. 9 Salute Urbarius our helper in Christ 
 Jesus, and Stachys my beloved. 10 Salute Apelles approved in Christ. Saiule iliem that are 
 of Aristobolus' house. 11 Salute Herodion my kinsman. Salute them that are of Narcissus' 
 house, that are in our Lord. 12 Salute Tripana and Triphosa; who labour in our Lord. Sa- 
 lute Persis the beloved, who hath much laboured in our Lord. 13 Salute Rutus the elect in 
 our Lord and his mother and mine. 14 Salute Asyncritus, Phlegon, Hernias, Patrobas, Hermes, 
 and the brethren that are with them. 15 Salute Philologus an'd Julia, JN'ereus, and his sister, 
 and Olympias : and all the saints that are with them. 16 Salute one another in a holy kiss 
 
 Annotations. 
 
 ver. 3. Salute. The only salutation of so 
 worthy a man is sufficient to fill him with 
 great grace that is so saluted. Chrys. in 2 
 Tim. 4. 
 
 ver 14. Salute. The Protestants here rea- 
 son thus, Peter is not here saluted, therefore 
 he was never at Rome. 
 
 ver. 16. Salute one another. Never Sectmas- 
 ters made more foul or hard shifts to prove or 
 defend falsehood, than the Protestants : but in 
 two points, about Peter specially they pass 
 even themselves in impudence. The hrst is, 
 that they hold he was not preferred before 
 the other Apostles, which is against all Scrip- 
 tures most evidently. The second is, that he 
 was never at Rome, which is against all the 
 Ecclesiastical histories, all the Fathers Greek 
 and Latin, against the very sense and sight ot 
 the monuments of the Seat, Sepulchre, doc- 
 trine, life, and death there. Greater evidence 
 certes there is thereof, and more weighty tes- 
 timony than of Romulus, Numa, Cesar, 
 or Cicero being there : yet were he a very 
 brutish man that would deny this to the dis- 
 credit of so many writers, and the whole world. 
 Much more monstrous it is, to hear any deny 
 the other. Theodoret saith, he was there, 
 writing upon this chapter. Pro.sper also, rar- 
 Tnine de ingratis in Principio. Leo, de natali 
 Petri. Augustine, <om. 6. c. 4. cont. ep. fund. 
 Orosius, lib. 7. c. 6. Chrysostom, in Ps. 48. Epi- 
 phanius har. 27. Prudentius, in hymno 2. Luu- 
 rentii, et hymno 12. Optatus, lib. 2. contra Dona- 
 tistas. Ambrose, lih. 5. ep. de. Basilicis tradendis. 
 Hierome, in Cataloffo. Lactantius, lih. 4. c. 21. 
 de vera supie.jitia. Eusebius hist. Ec.cl. lib. 2. c. 
 
 13. 15. Athanasius, defu<^a sua. Cyprian, ep. 
 55. num. 6. Tertuliian, de prmscriptionihus 7iu. 
 
 14. and lib. 4. cont. Marcionem nu. 4. Origen, in 
 Genes, apud Euseb. lib. 3. c. 1. Irenicus, lib. 3. 
 c. 3. Hegesippus, lib. 3. c. 2. deexcid. Jlieroso- 
 lim. Caius and Papias, the Apostle's own 
 scholars, and Dionysius the B. of Corinth al- 
 leged by Eusebius, lib. 2. c. 14. and 24. Igna- 
 tius, epo^/?omanos. The Holy Council of Chal- 
 cedon, and many others ailirm it, yea, Peter 
 
 Chapter 16. 
 himself, according to the judgment of the An- 
 cient Fathers, coniesseth he was at Rome, call- 
 ing it Babylon, 1 ep. c. 5. Euseb. lib. 2. cap. 14. 
 hist. Eccl. Some of these tell the time and cause 
 of his first going thither : some, how long he 
 lived there : some, the manner of his death 
 there : some the place of his burial : and all, 
 that he was the first Bishop there. How could 
 so many of such wisdom and spirit, so near the 
 Apostles' time deceive or be deceived? how 
 coidd Calvin and his, after lilteen hundred 
 years know that which none of them could 
 see? 
 
 Some great argument must they needs have 
 to control the credit of the whole world. This of 
 truth, is here their argument, neither have they 
 a better in any place, to wit it Peter had been 
 at Rome, Paul would have saluted him, as he 
 did others here in the end of his letter to the 
 Romans. Is not this a higli point to disprove 
 all antiquity by? Any man of discretion may 
 straigiit see, that Peter might be known unto 
 Paul to be out of the city, either lor persecu- 
 tion or business, when this Fpisilo was written, 
 for he went olten out, as fipiphaiiius declarcth, 
 and so the omitting to salute lum can prove no 
 more, but that then he was not in Rome, but it 
 proved not so much neitiier, because tiie Apos- 
 tle might for respect of his dignUy and other 
 of the Church's affairs write unto him special 
 letters, and so had no cause to salute him in his 
 common Epistle. Or how know iliey that this 
 Epistle was not sent enclosed to Peter, to be 
 delivered by his means to ilie whole Church of 
 the Romans in some of their assemblies ? Jtis 
 very like it was reconunended to some one 
 principal man or other, that is not here named : 
 and twenty causes there may be unknown to 
 us, why he saluted him noi : but no cause why 
 our Adversaries upon sucli frivolous reasons 
 shoidd reprove an approved truth. For even 
 as well miirlit they say ihat Joiin was never at 
 Ephesus, because Paul in his Epistle to the 
 E|)hesians doth npt salute him. And plain it 
 is, tiiat it is the Roman seat and faith ot Pe- 
 ter, svhich they, as all Heretics belore them, da 
 
ROMANS. 
 
 249 
 
 All the Churches of Christ salute you. 17 And I desire you, brethren, to mark them that 
 make dissensions and scandals, contrary to the doctrine which you have learned, and avoid 
 them. 18 For such do not serve Christ our Lord, but their own belly : and by sweet speeches 
 and benedictions, seduce the hearts of innocents. 19 For your obedience is published into 
 every place. I rejoice theretore in you. But I would have you to be wise in good, and simple 
 in evil. 20 And the God of peace crush Satan under your feet quickly. The grace of our 
 Lord Jesus Christ be with you. 21 Timothy my coadjutor saluteth you, and Lucius, and 
 Jason, and Sosipater my kinsman. 22 1 Tertius salute you, that wrote the epistle in our Lord. 
 23 Caius mine host, and the whole Churches, saluteth you. Erastus the Cotferer of the city 
 saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with all 
 you, Amen. 25 And to him that is able to confirm you according to my Gospel and preaching 
 of .Tesus Christ, according to the revelation of tlie mystery from eternal times kept secret, 26 
 Which now is opened by the Scriptures of the Prophets, according to the precept of the eter- 
 nal God, to the obedience of faith known in all Gentiles, 27 To God the only wise, through 
 Jesus Christ, to whom be honour and glory for ever and ever. Amen. 
 
 Annotations. 
 fear and hate, and which will be their bane : 
 and they know that there is no argument which 
 convinceth in their conscience, that Peter was 
 never at Rome. Therefore to conclude we 
 say to them in Augustine's words. Why call 
 you the Apostolic chair, the chair of pestilence ? 
 What hath the Church of Rome done against 
 you, in which Peter did sit, and from which 
 oy nefarious fury you have separated your- 
 selves ? 
 
 ver. 16. Holy kiss. Hereof and by the com- 
 mon usage ot the first Christains, who had 
 special regard of unity and peace among them- 
 selves, and for sign and protestation thereof, 
 kissed one another, came our holy cereinony 
 of giving the Pax. or kissing one another in the 
 sacrifice of the blessed Mass. 
 
 ver. 17. Learned. Of the Prince of the Apos- 
 tles, saith Theodoret upon this place. 
 
 ver. 17. To mark them. He carefully warn- 
 cth them to take heed of seditious sowers of 
 Sects and dissension in religion, and this is 
 ever to be their mark, if they should teach or 
 move them to any thing which was not agree- 
 
 Chapter 16. 
 
 able to that which they had learned at their 
 conversion : not bidding them to examine the 
 case by the Scriptures, but by their first form 
 of faith and religion delivered to them before 
 they had or did read any book of the new Tes- 
 tament. 
 
 ver. 18. But their own belly. Howsoever He- 
 retics pretend in words and external show of 
 their sheep's coat, indeed they seek but after 
 their own profit and pleasure, and by the Apos- 
 tle's own testimony we be warranted so to judge 
 of them as of men that indeed have no religion 
 nor conscience. 
 
 ver. 18. The special way that Heretics 
 have ever had to beguile was and is by sweet 
 words and gay speeches, which their sheep's 
 coat is before described, particularly in the 
 Annotations upon Matthew?. 15. 
 
 ver. 19. Your obedience. Against Heretics 
 and their illusions, there is no better way than 
 in simplicity to cleave unto that which hath 
 been taught before : for the which the Roman 
 obedience is much commended. Annot. upon 
 i the first chap. ver. 8. 
 
250 I. CORINTHIANS. 
 
 THE ARGUMENT OF THE FIRST EPISTLE TO THE CORINTHIANS. 
 
 How Paul plunted the Church at Corinth, continuing there a year and a half together, we read 
 Acts 13. Alter that, when he was at Ephesus, Aci.s I'J, about the end of the three yeara that he 
 abode there, he wrote liis first Epistle to the Corinthians, for even as Lulie tliere writeth, 
 Vi'keii tliese Ihings were ended, Paul puqiosed in the Sjiiril, when lie had gone over Macedonia and 
 Achaia, to ffo to Jerusalem : so likewise doth Paul hinisell write here : I will coine to you in Achaia, 
 when I shall have gone over Macedonia^ for I will go over Macedonia, but I will tarry alEphesusuntil Pen- 
 tecost. TJie matters that he writeth ot, is not one, as in the Epistle to the Romans, but divers, partly 
 such taults of theirs, as were signified unto h'lmhy them that were of Chine, 1 Cor. 1. II, partly, such 
 questions as themselves wrote to him of, And concerning the things that you wrote to me, 1 Cor. 
 V. I, tor so we may, as it seemeth, divide the Epistle into these two parts. Or, to put all to- 
 gether, he writeth ot eight tlnnijs : 1 Of certain Schism beginning among them, by occasion 
 of certain preachers, whom in the Second Epistle he toucheth more plainly, as being False 
 Apostles, chap. 1. 2. 3. 4. 2 Of an incestuous fornicator, and some that went to law before in- 
 fidel judges, chap. 5. 6. 3 Of matrimony and continency, chap. 7. 4 Of meats sacrificedio Idols, 
 chap. 8. y. 10. 5 Of his Traditions, chap. 11. 6 Of the holy Gifts of the Holy Ghost, chap. 12. 13. 
 14. 7 Of the Resurrection, chap. 15. 8 Of the contributions that he gathered of the Gentiles, 
 to succour the Christian Jews at Jerusalem, chap. 16. 
 
 THE FIRST EPISTLE OF PAUL TO THE CORINTHIANS. 
 
 CHAPTER I. 
 
 After salalalion, 4 having acknowledged the graces of their Church, \0 hedchorteth them from their 
 i:>chismatical boasting against one anZdher in their biipllzcrs, telling them that they must boast onli/ in 
 (ykrislfor tlinr haplism, 17 and in their preachers, who had the witdoni of ivords : telling them that 
 it is the preaching .Qf the cross, whereby God suvelh the world, and wherein onli/ Christians should 
 boast : 26 seeing God of purpose chose the conlemplible, that so himself might have the glory. 
 1 Paul called to be an Apostle of Jesus Christ, by the will of God, and Sosthenes a brother, 
 2 To tlie Church of God that is at Corinth, to the sanctified in Christ Jesus, called to be saints, 
 with all that invocate the name of our Lord Jesus Christ in every place of theirs and ours. 3 
 Grace to you and peace iroiri God our father, and our Lord Jksus Christ 4 I give thanks to 
 my God always for you, for ilie grace of God that is given you in Christ Jesus, 5 That in all 
 thmgs you may be made rich in him, in all utterance, and in all knowledge, 6 As the testi- 
 mony of Christ is confirmed in you, 7 So that nothing is wanting to you in any grace, expect- 
 ing the revelation of-our Lord .Jesus Christ, 8 Who also will confirm you unto the end svithout 
 crmie, in the day of the coming of our Lord Jesus Christ. 9 God is faithful : by whofn you 
 are called into the society of his son Jesus Christ our Lord. 10 And I beseech yon, brethren, 
 by the name of our Lord Jesus Christ, that you all say one thing, and that there be no schisms 
 among you : but that you be perfect in one sense, and in one knowledge. 11 For it is signified 
 unto rtie my brethren, of you, by them that are of Chloe, that there be contentions among you. 
 12 And I mean this, for that every one of you saith, I certes am Paul's, and I Apollo's, but 1 
 Cepha'fj, and I Christ's. 13 Is Christ divided? Why, was Paul crucified for you? or in the 
 name of Paid were you baptized? 14 1 give God thanks, that I baptized none of you, but 
 Crispus and Caius. 15 Lest any man say, that in my name you were baptized. 16 And I 
 baptized also the house of Stephanas. But I know not if I have baptized anv other. 17 For 
 Christ sent me not to baptize, but to evangelize : not in wisdom of spcerh, that the cross of 
 Christ be not made void. 18 For the word of the cross, to them indeed that pcri^, is foolish- 
 ness : but to them that are saved, that is, to us, it is the power of God. 19 For it is written, / 
 will destroy the wisdom of the wise: and the prudence of the prudent I will reject. 20 Where is the 
 scribe ? where is the disputer of this world ? Hath not God made the wisdom of this world foolish ? 
 21 For because in the wisdom of God the world did not by wisdom know God : it pleased God 
 by the foolishness of the preaching to save them that believe. 22 For both the Jews ask signs, 
 and the Greeks sckwisclom. 23 But wo preach Christ crucified tolhc J« ws, certes a scandal, 
 and to the Gentiles, foolishness : 24 But to the called Jews and Greeks, Christ the power of 
 God and the wisdom of God. 25 For that which is the foolish of God, is wiser than men : and 
 that which is the infirm of God is stronger than men. 26 For see your vocation, brethen, that 
 
 Annotations. Chapter 1. 
 
 his faith first, but by hearing of his parents and 
 Masters, for if we should when we come to 
 years of discretion, be set to pick our faith out 
 of the Scriptures, there would be a mad work, 
 and many faiths among us. 
 
 ver. 12. The beginning of all Schisms is 
 overmuch admiring and addicting men's 
 
 Article, as clearly and brielly by letters they I selves to their own particular Masters. Acts 
 
 conld not do. Neither doth now any man learn I 18. 8. 
 
 ver. 5. In all knowledge. Observe that the 
 Apostles never wrote their letters but to such 
 as were converted to Christ's faith before, for 
 men cannot litrhtiy learn thr (christian religion 
 by reading Scriptures, but by hearing, and by 
 the presence of their teachers, which may in- 
 strtct them at large and particularly of every 
 
I. CORINTHIANS 
 
 351 
 
 not manjr wise according to tiie flesh, not many mighty, not many noble. 27 But the foolish 
 things of the world hath God chosen that he may conlound the wise : and the weak things of 
 the world hath God chosen that he may confound the strong. 28 And the base things of the 
 world and the contemptible hath God chosen, and those thmgs which are not, that he might 
 destroy those things which are. 2^ That no flesh may glory in his sight. 30 And of him you 
 are in Christ Jesus who is made unto us wisdom Ifom God, and justice, and sanctiflcation, and 
 redemption. 31 That as it is written, He that doth glory, may glory in out Lord. 
 
 CHAFTER II. 
 That his oiDii preaching among them, was in humble maniier in the sight of man, 5 Howbeit it is most 
 
 profound wisdom, as they should and would perceive, if they were not carnal, which is taught in the 
 
 Church of Christ. 
 
 1 And I, brethren, when I came to you, I came not in loftiness of speech or wisdom, preach- 
 ing to you the testimony of Christ. 2 For I judged not myself to know any thing among you 
 but Jesus Christ, and him crucified. 3 And I was with you in infirmity, and fear and much 
 trembling. 4 And my speech and my preaching was not in the persuasible words of human 
 wisdom, but in showing of spirit and power. 5 That your faith might not be in the wisdom 
 of men, but in the power of God. But we spake wisdom among the perfect. 6 But the wis- 
 dom not of this world, neither of the Princes of this world that come to naught. 7 But we 
 speak the wisdom of God in a mvstery, which is hid, which God did not predestinate before 
 the worlds, unto our glory. 8 VVhich none of the Princes of this world did know : for if they 
 had known, they would never have crucified the Lord of glory. 9 But as it is written, That 
 which eye hath not seen, nor ears hath heard, neither hath it ascended into the heart of man, what 
 things God hath prepared for them that love him. 11 But to us God hath revealed by his Spirit. 
 For the Spirit searcheth all things, yea the profundities of God. 11 For what man knoweth the 
 things of a man, but the spirit ot a man that is in him? so the things also that are of God no 
 man knowetii, but the spirit of God. 12 And we have received not the spirit of this world but 
 the spirit that is of God : that we may know the things that of God are given to us. 13 Which 
 also we speak not in learned words of human wisdom : but in the doctrine of the spirit, com- 
 paring spiritual things to the spiritual. 14 But the sensual man perceiveth not those things 
 
 Annotations. 
 ver. 30. Who is made. He meaneth not, as our 
 adversaries captiously take it, that we have no 
 justice, sapience, nor sanctity of our own, other 
 than Christ imputed to us : but the sense is, that 
 he is made the author, giver, and meritorious 
 
 Annotations. 
 
 ver. 11. But the spirit of man. One man can- 
 not know another's cogitations naturally : but 
 God giveth the Prophets and other, even in 
 this world oftentimes, by extraordinary grace 
 to know men's secrets. As he did to Peter, 
 to know the fraud of Ananias and Saphira ; 
 and to Eliseus, his servant's bribery in his ab- 
 sence, and what was done in the king of Syria 
 his chamber, and as he giveth to all Angels 
 and Saints, so far as is convenient to our ne- 
 cessities and their heavenly glory, to under- 
 stand not only our vocal prayers, but our in- 
 ward repentance and desires. Luke 15: 7. 
 
 ver. 12. That we may hiow. The protest- 
 ants that challenge a particular spirit reveal- 
 ing to each one his own predestination, justi- 
 fication, and salvation, would draw this text to 
 that purpose. Which importeth nothing else, 
 as is plain by the Apostle's discourse, hut that 
 the Holy Ghost hath given to the Apostles, and 
 by them to other Christian men, to know God's 
 inefl'able gifts bestowed upon the believers in 
 this time of grace : that is, Christ's incarna- 
 tion, Passion, presence in the Sacrament, and 
 the incomprehensible joys of heaven, which 
 Pagans, Jews, and Heretics deride. 
 
 ver. 14. The. sensmd man . The sen=ual man 
 is he specially, that measuretli these heavenly 
 mysteries by natural reason, hn"ian prudence, 
 external sense, and worldly affection, as the 
 Jew, Pagan, and Heretic do : and sometime 
 
 Chapter 1. 
 cause of all these virtues in us, for so the Apos- 
 tle interpreteth himselfplainly in the6. chapter 
 following, when he writeth thus, You he irashed, 
 you be justified, you be sanctified in the name of our 
 Lord Jesus Christ and in the spirit of our God. 
 
 Chapter 2. 
 both here and elsewhere, the more infirm and 
 ignorant sort of Christian men be called sen- 
 sual or carnal also, who being occupied in se- 
 cular afl'airs, and giving to sensual joy and 
 worldliness, have no such sense or feeling of 
 these great gifts of God, as the perfecter sort 
 of the faithful have. Who trying these high 
 points of religion, not by reason and sense, 
 but by grace, faith, and spirit, be therefore 
 called spiritual. The spiritual then is he, that 
 judgeth and discerneththe truth of such things 
 as the carnal cannot attain unto : that doth by 
 the spirit of the church, whereof he is parta- 
 ker in vanity of the same, not only see the er- 
 rors of the carnal, but condemneth them and 
 judgeth every power resisting God's Spirit and 
 word : the carnal Jews, Heathen, or Heretic, 
 having no means nor right to judge of the said 
 spiritual man. For when the spiritual is said 
 to be judged of none, the meaning is not that he 
 should not be subject or obedient to his Pastors 
 and spiritual Powers and to the whole church, 
 specially for the trial or examination of all his 
 life, doctrine, and faith : but that a Catholic 
 man and namely a teacher of Catholic doc- 
 trine in the Chiirch should not be any whit 
 snb'ect to the judgment of the Heathen or the 
 Heretic, nor cure what of ignorance or infi- 
 delity they say aeai.n^f him, fnrsuch carnal 
 men have no iiidffment in such things, nor can 
 attain to the Church's wisdom in any cere- 
 
252 
 
 I. CORINTHIANS. 
 
 that are of the Spirit of GoJ, for it is foohshness to him, and he cannot understand : because he 
 is spiritually examined. 15 But the spiritual man judgeth all things : and himself is judged of 
 no man. 16 For who hath known the sense of our Lord that may instruct him? But we have 
 the sense of Christ. 
 
 CHAPTER III. 
 If they will not be carnal sfill, they must boast in God only, and not iii their preachers, which are but 
 his 7ninisters, 10 and nie.d to tooJi wtll hovi Ihcij j/reuch : 12 because not all preuchiitfi, Ihoush it 
 be Catholic, ix meritorious : but rather it Imdiiith iiuitler to be pursued by fire, whin it is vain and un- 
 JruitJ'ul, as also any other like works of other Catholics, vuirry if it he heretical, destroying the 
 teviple of God, then it worketh damnation. 18 The remedy is, to humble themselves and rejer all to 
 God 
 
 1 And I, brethren, could not speak to you as to spiritual, but as to carnal. As it were to 
 little ones in Christ, 2 1 gave you milk to drink, not meat : for you could not as yet, but neither 
 can you now verily, for yet you are carnal. 3 For whereas there is among you emulation and 
 contention, are you not carnal, and walk according to man? 4 For when one saith, I certes 
 am Paul's, and another, I Apollo's : are you not men ? What is Apollo then ? and what is Paul ? 
 5 The ministers of him whom you have believed, and to every one as our Lord hath given. 6 
 I planted, Apollo watered: but God gave the increase. 7 Therefore neither he that piantcthis 
 any thing, nor he that watereth : but he that giveth the increase, God. 8 And he that planteth 
 and he that watereth are one. And every one shall receive his own reward according to liis 
 own labour. 9 For we are coadjutors; you are God's husbandry, you are God's buihhng. 10 
 According to the grace that is given me, as a wise workmaster have I laid the foundation : and 
 another buildeth thereupon, but let every one look how he buildeth thereon. 11 For other 
 foundation no man can lay, beside that which is laid : which is Christ Jesus. 12 And if any 
 man build upon this founuaiion, gold, silver, precious stones, wood, hay, stubble. 13 The work 
 
 ANxXOTATIONS 
 
 mony, mystery, or matter which they con- 
 demn. 
 
 Therefore Ireneus excellently declaring 
 that the church and every spiritual child there- 
 of, judgeth and cuntlenuieth all false prophets 
 .and Heretics of what sort soever, at length he 
 concludeth with these notable words : The 
 spiritual shall judge also all that make schisms, 
 which be cruel, not hamng the love of God, and 
 respecting their own private, more than the unity 
 
 Annotations. 
 
 ver. 2. I gave you milk. The Church only 
 hath truth both in her luilk and in her bread; 
 that is, whether she instruct the perfect, or the 
 imperfect who are called carnal.' Aug. lib. 25. 
 cap. 3. co7it. Fa^istum. 
 
 ver. 8. Every num. shall receive according. A 
 most plain text for proof that men by their la- 
 bours, and by the diversities thereof, shall be 
 diversely rewarded in heaven; and therefore 
 that by their works proceeding of grace, they 
 do deserve or merit heaven, and the more or 
 less joy in the same, for though the holy Scrip- 
 ture commonly use not this word merit, vet in 
 places innumerable of the Old and New Testa- 
 ment, the very true sense of merit is contained, 
 and so often as the word merces, and the like 
 be used, they be ever understood as correlatives 
 or correspondent unto it, for if the joy of hea- 
 ven be retribution, repayment, hire, wages for 
 works, as in infinite places of holy Scripture, 
 then the works can be none other but the value, 
 desert, price, worth, and merit of the same. 
 And indeed this word, rrvard, which in our 
 English tongue may signify a voluntary or 
 bountiful gift, doth not so well express the na- 
 ture of the Latin word, or the Greek, which 
 are rather the very stipend that the hired 
 workman or journeymen covenanteth to have 
 of him whose work he doth, and is a thing 
 equally and justly answering to the time and 
 
 Chapter 2. 
 of the church, mangle, divide, and as much as m 
 them lieth, kill for STnaU causes the great and 
 glorious body of Christ, speaking peace, and 
 seeking battle. He shall judge also them that be 
 out (if the truth, that is to say, out of the church, 
 which church shall be under no inan^s judgment, 
 for to the church are all things known, in which is 
 perfect faith of the Father, and of all the dispen- 
 sation of Christ, and firm knowledge of the Holy 
 Ghost that teacheth all truth. Iren. lib. 4. cap. 6'i. 
 
 Chapter 3. 
 weight of his travels and works, in which sense 
 the scripture saith, Dignusest operarius mercede 
 sua, the workman is worthy of his hire, rather 
 than a free gift, though, because faithful men 
 mtist acknowledge that their merits be the 
 gilts and graces of God, they rather use the 
 word reward, than hire, stipend, or repayment, 
 though indeed it be all one, as you may see by 
 divers places of holy writ, as. My mercies, re- 
 ward, is vnth me to render to every one according 
 to his works. And our Lord will render unto me 
 according to my justice, P.^al. 17. And the very 
 word itself merit, equivalent to the Greek, is 
 used thus, Merri/ shall make a place to every one 
 according to the merit of works, Ecclesias. 
 10, 15. And if you do i/our ju.'^tice before men, 
 you .^hall not have reward in heaven. Matt. 6. 1. 
 Where you see that the reward of heaven is 
 recompense of justice. And the evasion of the 
 Heretics is frivolous and evidently false, as 
 the former and like words do convince, lor 
 they say heaven is our Merces or reward, not 
 because it is due to our works, but to the pro- 
 mise of God ; w here the words be plain. Ac- 
 cording to every mans works or labours, upon 
 which works, and for which works condition- 
 ally, the promise of heaven was made. 
 
 ver. 9. Coadjutors. A marvellous dignity of 
 spiritual pastors, that they be not. only the in- 
 struments or ministers of Christ, but also 
 
I. CORINTPIIANS. 
 
 253 
 
 of every one shall be manifest : for the day of our Lord will declare, because it shall be re- 
 vealed in tire : and the work of every one of what kind it is, tiie tire shall try. 14 If any man's 
 work abide, which he built thereupon: he shall receive reward. 15 If any man's work burn, 
 be shall sutler detriment : but himself shall be saved : yet so as by fire. 16 Know you not that 
 you are the temple of God : and the Spirit of God dwelletli in you ? 17 But if any violate the 
 temple of God, God will destroy him. For the temple of God is holy : which you are. 18 Let 
 no man seduce himself: ii" any man seem to be wise among you in this world, let him become a 
 fool, that he may be wise. 19 For the wisdom of this world is foolishness with God. For it 
 is written, I will cnmpass the wise in their subtlety. 20 And again, Our Lord knoweth the cogitations 
 of the wise that, they he vain. 21 Let no man therefore glory in men. For all things are 
 yours : 22 Wiietlier it be Paul, or Apollo, or Cephas, or the world, or life, or death 
 or things present, or things to come, for all are yours: 23 And you are Christ's, and Christ 
 is God's. 
 
 CHAPTER IV. 
 H'j rcquircth to hf esteemed for his office, but regardelh not to be praised of man for his virtue: con- 
 sidering that neither his own conscience is a sufficient judge thereof but only God who seeth all. 8 
 }Ie toucheth them for c.07ittinning in their pride, the Ajmstles themselves as miserable, 18 threatening 
 to come to thoxe proud Jalse Apostles v:ho were the authors of all these schisms. 
 1 tjo let a man esteevn us as the ministers of Christ, and the dispensers of the mysteries of 
 God. 2 Here now is required among the dispensers that a man be found faithful. 3 But to mo 
 
 Annotations. 
 God's coadjutors in the work of our salvation. 
 
 ver. 12. Upon this foundation. The foundation 
 is Clnist, and faith in him working by charity. 
 The upper building may be either pure and 
 perleot matter of gold, silver, and precious 
 stone, wliicb, according to the most authentical 
 and probable exposition, be good works of 
 chaniy and all Christian justice done by God's 
 grace : or else, woOd, hay, stubble, which sig- 
 nify the manifold acts of tuan's infirmity and 
 liis venial sins. Which more or less nii.xed 
 and meddled with the better matter aforesaid, 
 require more or less punishment or purgation 
 at the day of our death. At which day, if by 
 penance or other means in the Church, the 
 said venial sins be before hand cleansed, there 
 shall need no purging at all, but they shall 
 straight receive the reward due to them 
 
 ver 13. Shall be manifest. .Whether our life 
 and works be pure and need no cleansing, now 
 in this world is hard to judse : but the day of 
 our Lord, which is at our death, will make it 
 plain in what terms every man's life is towards 
 God, for then Purgatory fire shall reveal and 
 prove it, for, whosoever hath any impure mat- 
 ter of venial sins or such oilier debts, to God's 
 justice payable and purgable, must into that 
 rire, and aiter due payment and cleansing, be 
 saved through the same. Where the works 
 of the perfect men and such as died with all 
 debts paid, cleansed, or forgiven, are quitted 
 from the fire, and never incur damage, pain, or 
 loss thereby. The places of fathers' expound- 
 ing this for Purgatory, be very many most evi- 
 dent, which are cited in the last Annotation 
 following. 
 
 ver. 13. The day of our Lord shall declare. 
 That this purgation rather signifieth the phice 
 of God's justice after our death, than, affliction 
 in this life, the Apostle's precise signifying ol 
 fire declareth, and of revealing any notifying 
 the difference of men's works by the same : 
 which is not done evidently ever in this life : 
 and namely the word, day of our Lord: which 
 commonly and properly signifieth in Scripture, 
 and namelv in this Apostle, 1 Cor. 5, 5. 2 Cor. 
 1, 13. PhUA. 10. 6. 1 Thes. 5, 2. 2 Thes. 2, 2. 
 22 
 
 ClIAPTEIl 3. 
 
 either the particular, or the general judgment : 
 and therefore that the trial spoken ot is not pro- 
 perly nor literally meant any affliction or ad- 
 versity of this life, as Calvin also confesseth, 
 coining a foolish new construction of his own. 
 Where you may note also in that man's com- 
 mentary, that this word dies Domini, was sn 
 prejudicial against him and all other exposi- 
 tions of the trial to be made in this world, that 
 he would gladly have Domini out, reading 
 thus, A day shall come which shall open, ^c. 
 Where understand, that if it were only Dies, as 
 in the Greek, yet thereby also the Scri]nure is 
 wont to signify the selfsame thing: as 2 Tim. 
 1, 12. 28. and 2 Tim. 4, 8. and Heb. 10, 25. the day, 
 as in this place, with the Greek article only 
 which is all one with Dies ilia, or Dies Domini. 
 ver. 15. As by fire. Augustine upon these 
 words of the Psalm 37. ^^Lord rebuke me not 
 in thine indignation, nor amend me in thy uralh. 
 Fur it shall come to pass, saith he, that some he 
 amended in the wrath of God, and he rebuked in 
 his indignation. And not all perhaps thai are re- 
 buked, shall be amended, but yet some there shall he 
 saved hi/ amending. It shall he .10 surely, because 
 I amendiiiir is named: yet so as by fire, hut some 
 there shall lie that shallbe rebuked, and not amend- 
 ed, to whom he shall say. Go ye into everlasting fire. 
 Fearing therefore these more grievous pains, hede- 
 sireth that he may neither be rebuked in indigna- 
 tion by eternal fire, nor amended in his wrath, that 
 is to say. Purge me in this life, and make me such 
 a one as shall not need the amending fire, being 
 for them which shall be saved, yet so us by fire. 
 Where/ore ? hut because here they build upon the 
 foundation, wood, hay, stubble ? for if they did 
 build gold, silver, and precious stories, they should 
 he secure /'rem both fires, not onli/from that eternal 
 which shall torment the impiqus eternal.li/ : but also 
 from that which shall amend them that shall be 
 saved by fire, for it is said, he shall be safe, yet 
 so as l)y fire. And because it is said, he shall he 
 safe, that fire is contemned. Yea verily though safe 
 by lire, yet that fire shall be more grievous, then 
 whatsoever a man can suffer in. this life. And you 
 know how great evils the wicJied have suffered, and, 
 ■may suffer : yet they have suffered such as the good 
 
254 
 
 I. CORINTHIANS. 
 
 it is a thing of least account, to be judged of you or of man's day : butljudgenotmyselfneiiher. 
 4 For I am not guilty in conscience of any thing : but I am not justihed herein : but he that 
 judgeth nie, is our Lord. 5 Thereiore judge not before the time : until our Lord do come, 
 who also will lighten the hidden things of darkness, and will manilest the counsels of the 
 hearts: and then the jiraise shall bo to every man of God. G But these things, brethren, I 
 have transfigured into uiysclt and Apollo, for you : that in us you may learn, one not to be 
 pufi'ed up against another, above thut is written. 7 For who discemeih thee ? Or what hast 
 thou that thou hast not received ? And ii thou hast received, what dost thou glory as though 
 thou hast not received? 8 Now you are filled, now are you become rich: without us you 
 reign : and I would to God you did reign, that we also might reign with you. 9 For 1 tlunk 
 that God hath showed us Apostles the last, as it were deputed to death: because we are made 
 a spectacle to the world, and to Angels and men. 10 We are fools for Christ, but you wise 
 in Christ: we weak, but you strong ; you noble but we base. 11 Fntil this hour we do both 
 hunger, and thirst, and are naked, and are beaten with buH'ets, and are wanderers. 1"2 And 
 labour working with our own hands, we are cursed, and do bless : we are persecuted, and 
 sustain it. 13 We are blasphemed, and we beseech : we are made the refuse of this world, 
 the dross of all even until now. 14 Not to confound you, do I write these things : but as my 
 dearest children I admonish you. 15 For if you have ten thousand pedagogues in Christ = yet 
 not many fathers. For in Christ Jesus by the Gospel I begat you. 16 1 beseech you there- 
 fore be followers of me. 17 Therefore have I sent to you Timothy, who is my dearest son 
 and faithful in our Lord : who will put you in mind of my ways that are in Christ .Iksus, as 
 every where in every Ciuirch I teach. 18 As though I would not come to you, so certain are 
 pufi'ed up. I'J But I will come to you quickly, if our Lord will : and will know not the words 
 of them that be puffed up, but the power. 20 For the kingdom of God is not in words, but in 
 power. 21 What will you '? in rod that I come to you : or in charity, and the spirit of mild- 
 ness. 
 
 CHAPTER V. 
 Sharply rebuking their clergy s negligence, 3 himself absent excommunicatdh that public incestuous 
 person : G commanding that hereafter no Christian be so tolerated in any open crane, but excom- 
 municated. 
 
 1 There is plainly heard fornication among you, and such fornication, as the like is not 
 among the heathen, so that one hath his father's wife. 2 And you are puffed up : and have not 
 mourned rather, that he might be taken away from among you, that halh done this deed. 3 1 
 indeed absent in body, but present in spirit, have already judged, as present, him that hath so 
 done. 4 In the name of our Lord Jesus Christ, you bemg gathered together and my spirit. 
 
 Annotations. 
 also might suffer, for what halh any viuli factor 
 suffered by the laws, that a Martyr hat li not suffered 
 in the confession of Christ ? These evils therefore 
 that arc here, be much more easy, and yet see how 
 men, not to suffer them, do whatsoever thou com- 
 mandest. How much better do they that which 
 
 Annotations. 
 
 ver. 4. But not jiistifed. The Heretics are 
 certain that tiiey be in God's grace, but Paul 
 though guilty of no crime in his conscience, 
 durst not assure himself that he was justified, 
 neither could take upon him to be judge of his 
 own heart and cogitations, whether they were 
 pure or no : but the trial thereof he left only to 
 God's jtidging day. 
 
 ver. 0. / have transfigured. Lo ! when he 
 named himself and Apollo, and Cephas, he 
 
 Annotations. 
 
 ver. 2. Have not mourned. Christian men 
 should be sorrowful to see the grevious of- 
 fences born withal, and ought zealously to seek 
 the offender's punishment by excommunica- 
 tion. 
 
 ver. 3. J absent. Paul here useth his Apos- 
 tolic power, of binding this incestuous person, 
 excommunicating him by his letters and Man- 
 datum, though absent. 
 
 ver. 4. Youbeing gathered. Thoutih he com- 
 manded the act should be done in the face of 
 the Church, as such-sentences and censures be 
 
 Chapter 3. 
 God commandcth, that they may not suffer those 
 greater pains 7" Anibr. upon tnis place, 1 Cor. 
 3. and Ser. 20. in Ps. 118. Hiero. lib. 2. c. 13. 
 adv. Jovinianum. Greg. lib. 4. Dialog, c. 39. and 
 in Psal. 3. Pcenit. in principio. Origen, hom. 6. in 
 1 c. 15. Exod. and hom. 14. in c. 24. Levit. 
 
 Chapter 4. 
 meant other seditious and factious Preachers, 
 whose names he spared. 
 
 ver. 15. If you have. So may Augusfineour 
 Apostle say to us Englishmen. 
 
 ver. 21. In rod. The Apostles have 
 power of discipline and censures against 
 ofl'endcrs, and power of gentleness, meekness, 
 and indulgence also : to use either punishing 
 or pardoning, according to their wisdom, ana 
 according to the occasion of time and place. 
 
 Chapter 5. 
 
 at this day, executed also, yet the judgment 
 and authority of giving sentence was in him- 
 self, and not in the wliole multitude, as the 
 Protestants and the |)oiuilar Sectaries affirm, 
 for the power of binding and loosing was not 
 given to the whole Church, but as in the per- 
 sons of the Prelates, and to them for the be- 
 nefit of the whole. Whereupon Chrvsostom 
 upon those words, Die I'cclesia; Tell the 
 Church, Matt. 18. Complain to the Church, 
 that is, saith he, to the prelates and presidents 
 thereof. 
 
I. CORINTHIANS. 
 
 255 
 
 with the virtue of our Lord Jesus, 5 To deliver such a one to Satan for the destruction of 
 the fiesh, that the spirit may be saved in the day of our Lord Jesus Christ. 6 Your glorying 
 is not good. Know you not that a little leaven corrupteth the whole paste ? 7 Purge the 
 old leaven that you may be a new paste, as you are azynjes. For our Pasch, Christ is immo- 
 lated. 8 Therelore let us feast, not in tlie old leaven, nor in the leaven of mahce and wicked- 
 ness, but in the azymes of sincerity and verity. 9 I wrote to you in an epistle, Not to keep 
 company with fornicators. 10 I mean not the fornicators of this world, or the covetous, or the 
 extortioners, or servers of idols: otherwise you should have gone out of this world. 11 But 
 now I wrote to you, not to keep company, if he that is named a brother, be a fornicator, or a 
 covetous person, or a server ot idols, or a railer, or a drunkard, or an extortioner: with such a 
 one not so much as to take meat. 1*2 For what is it to me to jtidge of them that are without? 
 Do not you judge of them that are within ? 13 For them that are without, God will judge. 
 Take away the evil one from among yourselves. 
 
 CHAPTER VL 
 He rehikelh them, far going to law before judges that were not Christians, 9 telling that extortion, 
 
 as many other offtnces likewise, is a mortal sin. 12 And with divers reasons he iiiveigheth against 
 
 fornication, bidding also to fee all occasions thereof. 
 
 1 Dare any of you, having a matter against another, to be judged before the urijust, and not 
 before the saints ? 2 Or know you not that the saints shall judge of the world ? And if the 
 
 Annotatio.vs. 
 
 ver. 4. With the virtue. All such great power 
 over sinners, is holdeu and exercised in the 
 name and virtue of Christ Jesus. And who- 
 soever setteth light by it, despiseth our Lord's 
 name and power. 
 
 ver. 5. To Satan. To assure us that all ex- 
 communicate persons be in the power and pos- 
 session of the Devil, and quite out of Christ's 
 protection as soon as they be separated l)y the 
 Church's sentence, from her body and the 
 Sacraments, and fellowship of Christian Ca- 
 tholic men: it pleased God to give power to 
 the Apostles and Prelates in the primitive 
 Church, to cause the devil straight upon their 
 sentence of excommunication, to invade the 
 body of the exconnnunicate, and to torment 
 him corporally, so Christ excommunicated 
 Judas, and the devil entered into him, and he 
 went forth of the happy fellowship of the Apos- 
 tles, John 13. 27, so this Apostle excommuni- 
 cated Alexander and Hymenseus, and Satan 
 straight took them: ITim.l. Yea itis thouL'ht 
 that Peter excommunicated Ananias and Sa- 
 phira, and for sign of his power and terror of 
 the sentence, struck them both stark dead. De 
 mirabil. S. Scriptura, ii. 3. c. 16. apud, Aus- 
 Which miraculous power though it be not 
 joined now to that sentence, yet as far as con- 
 cerneth the punishment spiritual, which it spe- 
 cially appertaineth unto, it is as before, and is 
 by the judi;ment of the holy Doctors, Cypr. ep. 
 62. num. 3. Chrys. in 1 Tim. 1 /lo. .5. Ambrose, in 
 1 Tim. 1. Hiero. ep. ad Heliod. c. 7. August, de 
 cor. and gra. c. l.'i, the terrible and greatest 
 punishment in the world, yea far passing all 
 earthly pain and torment of this life, and being 
 a very resemblance of damnation, and so often 
 called by the Fathers, namely, by Augustine. 
 Andhy this spiritual sword, saith Cyprian, allmust 
 die in their souls, that obey not the Priests of 
 Christ in the new law, as that they were disobe- 
 dient to the judges of the old law, were slain with 
 the corporal sword. Would God that the world 
 knew what a marvellous punishment Christ 
 hath appointed the Priests to execute upon the 
 
 Chapter 5. 
 offenders of his laws, and specially upon the 
 disobedient, as heretics namely. 
 
 ver. 8. Let 7is feast. The Paschal lamb, 
 which was the most express figure of Christ 
 every way, was first sacrificed, and afterward 
 eaten with azymes or unleavened bread, so 
 Christ our Paschal, being then newly sacrificed 
 on the Cross, is recommended to fhem as to 
 be eaten with all purity and sincerity, in the 
 holy sacrament. Which mystery the holy 
 Church in these words commendeth to the 
 faithful every year at the feast of Easter. 
 
 ver. 11. A server rf idols. A notorious wilful 
 corruption in the bible 1562, translating in the 
 verse before. Idolaters: and here, worshippers 
 of imaaes: the Apostles word being one 
 ei5u)\o\'tTpr](. Idolater. 
 
 ver. 11. Not to take meat. It is not meant that 
 we should separate ourselves corporally from 
 all sinners, or that we might refuse to live in 
 one Church or fellowship of Sacraments with 
 them, which was the error and occa.sion of the 
 Donatists great schism : nor th^t every man is 
 straight alter he hath committed any deadly 
 sin, excommunicated, as some Lutherans hold : 
 but that we should avoid them when the Church 
 hath excommunicated them for such, though 
 in mind, and condemnation of their faults, every 
 one ought to be always far from them. As for 
 the heathen and Pagans, which be not underthe 
 Chtirch's discipline, and at that time in external 
 worldly affairs dealt with Christians, and lived 
 amongst them whether they would or no, the 
 apostles did not forbid christians their company. 
 
 ver. 13. The evil one. He concludeth though 
 they cannot, nor himself neither, cut off the 
 Heathen that be public offenders, yet the ill 
 person by him excommunicated being of their 
 own body, they may cut off, as is aforesaid, and 
 avoid his company. Upon which command- 
 ment of the Apostle we see that we are bound 
 by God's word to avoid all company and con- 
 versation with the excommunicate, except in 
 cases of necessity, and the spiritual profit of 
 the person excommunicated. 
 
 Annotations. Chapter 6 
 vex. 2. The faithful judge and give sentence I with God at the latter day, specially the Apos- 
 
256 
 
 I. CORINTHIANS. 
 
 world shall be jiiQ^^cd by yon : are you unworthy to jiidirc ot'tlie lesser things? 3 Know you not 
 that we shall judi;eAnyi'ls ! how much niort secular tlniigs .' 4 If therefore you liave secular 
 judgments: tlie conuinptiblc that are in the Church, set them tojiidire. 5 1 speak to your shame. 
 Ho, is there not among you any wise man, that caii judge between his brother. <> But brother 
 with brother contendeth in judgment: and that before infidels? 7 Now certes there is plainly 
 a fault in you, that you have judgments among yon. Why do you not rather take wrong '! why 
 do you not rather' suli'er fraud? 8 liut yourselves do wrong and defraud: and tluit to the 
 brethren. 9 Know you not that the unjust sludl not possess the kinadoin of God ? Do not err. 
 Neither fornicators, nor servers of Idols, nor adulterers, nor tiie elleminafe, nor the lier.'i with 
 mankind, 10 Nor thieves, nor the covetous, nor drunkards, nor railer.s, nor extortioners, 
 shall possess the kingdom of God. II And liiese things eertcs voii were: but you arewasiied, 
 but you are sanctilied, but you are justified in the liame of our Lord .Iesus Christ, and in the 
 Spirit of our God. 1^ All "things are lawliil for tne, but-all things are not expedient. All things 
 are lawful for hie, but I will be brought under the jiowcr of none. 13 The meat to the belly, 
 and the belly to the meats : but God will destroy both it and them : and rhe body not to forni- 
 cation, but to our Lord, and our Lord to the body. 14 Cut (iod i)oth hath raised up our Lord, 
 and will raise u]) us also by his power. I;') Know you not tlnit your bodies are the members 
 of Christ ? Taking therefore the members of Christ, shall I make theiu the members of a 
 harlot? God forbid. 16 Or know you not, tliat he which cleaveth to a harlot is made one body? 
 For thei/ shall he, saith he, two in oue.jlegh. 17 But he that cleavelh to our Lord, is one spirit. 
 18 Flee fornication. Every sin whatsoever a man doth, is without the body : but he that doth 
 fornicate, sinneth against hi« own body. 19 Or know you not, that your members are the 
 temple of the Holy Ghost which is in yon, whom you have of God, and you are not your own ? 
 20 tor you are bought with a great price, (ilorify and bear God in your bodv. 
 
 CHAPTER. VII. . ■ 
 
 That married- folk mail ask their debt, and 7nust j>ai/ it, lliomsh it he Initer for them to rontnin, 8 as 
 also for tiie uiaiiarriad and widowx to continue sini:le, tJioiii^ii. tliei/ nirn/ marri/. 10 That the married 
 may not depart from one another, nor in any cas-e mtrrry another durinf! the life of the former, 12 
 unless it he from one that is unhaptized, which i/et he dis.madeth : 17 aiunsellinir also every ame to 
 be content with his state wherein he was chrialeaed. 25 VirsrinUi/is not romnuinded,hut counselled, 
 as the better and more meritorious than nianiage, 39 As also widowhood. 
 
 1 And concerning the things whereof you wrote to me : It is good for a man not to touch a 
 woman. 2 But because of fornication let every man have his own wife, and let every woman 
 have her own husband. 3 Let the husbtind render his debt to the wife : and the wife also in 
 like manner to her husband. 4 The woman hath not power of her own body : but her husband. 
 And in like manner the man also hath not por.er of his own body: but theVvotnan. 5 Defraud 
 not one aiiother, except perhaps by consent for a time, that you may give yourself to prayer : 
 
 AiV.N'OTATIONS. 
 
 ties and the perfect Christians that have for- 
 saken all for Christ's sake. 
 
 ver. 6. Contendeth in judgment. To be given 
 much to brabbling litigiousness for every trifle, 
 to spend a pound rather than lose a penny, the 
 Apostle nmch reprehendeth in Christian men. 
 For a Christian man to draw another to the 
 judgment seats and courts of Heathen Prin- 
 ces, which then only reigned, and not to suffer 
 their controversies and quarrels to be taken 
 up among themselves brotherly and peace- 
 ably, was a great fault: as for one Catholic 
 to draw another for mere trifles before se- 
 cular or heretical Oflicers is a very unchris- 
 tian part. 
 
 vV.er. 7. A fault. lie forbade not all judg- 
 
 Annotatio.ns. 
 ver. 2. IJis own wife. He saith not, as the 
 Protestants here pretend to exuse the unlaw- 
 fiil conjunction of Votaries, Le t ever y one mar ry : 
 but, let every one have, keep or use his own 
 wife to whom he was married before his con- 
 version, for the Apostle answereth here to the 
 first question of the Corinthians, which was 
 not, whether it were lawfid to niarrv, but 
 whether they were not bound upon their con- 
 version, to abstain from the company of their 
 \vives married before in their itiHdelity as 
 some did persuade theru that they ought to 
 
 ClIAPTEU 6. 
 
 ments of controversies, but only sitrnified that 
 it was a fault, and that it proceeded ot some 
 injuries done one to another, and imperfec- 
 tions, that they so molest one another : and 
 that it had been more agreeable to Christian 
 jicrfection and charity, rather to tolerate and 
 sutler a small injury, than to draw his fellow 
 to judgment seats. 
 
 ver. 9. Servers of Idols. For this the Enirli.^h 
 Bible 1.562, falsely translateth, wor.thi2)pers of 
 inwgcs. 
 
 ver. 18. Sinneth against his own body'. Forni- 
 eatioii is not only enemy to the soul, but 
 wasteth, weakeneth,corrii|iteth and dclileth the 
 body, more properly tuid directly than any 
 other sins do. 
 
 CUATTKR 7. 
 
 do. Hiero. lib. 1. cont. Jovin.cap. 4. Chryst. in 
 hunc locum horn. 19. 
 
 ver. 3. Let the husband render. Those words 
 open the Apostle's inieinion an<l talk to be 
 (jnly of such as are already nmrried, and to in- 
 struct them of the bond and obligation that is_ 
 between the married coiii)lc, tor rendering of 
 the debt of carnal copiilaiion, one to another : 
 declaring that the married persons have yield- 
 ed their bodies so one to another, that they 
 cannot without mutual consent, neither perpe- 
 tually, nor for a time, defraud one the other. 
 
I. CORINTHIAJNS. 
 
 257 
 
 and return again together, lest Satan tempt you for vour incontineney. 6 But I say this by in- 
 dulgence, not by commandment. 7 For I woula all men to be as myselt : but every one nath 
 a proper gitt of God : one so, and another so. 8 But I say to the unmarried and to widows : 
 it is good for them if they so abide even as I also. 9 But if they do not contain themselves, 
 let theia marry: lor it is better to marry than to be burnt. 10 But to them that be jomed in 
 matiimony, not 1 give commandment, but our Lord, that the wife depart not from her husband. 
 11 And it she depart, to remain unmarried, or to be reconciled to her husband. And let not 
 the husband put away his wife. 12 For to the rest, I say, not our Lord. If any brother have 
 a wife an infidel, and she consent to dwell with him : let him not put her away. 13 And if 
 any woman have a husband an infidel, and he consent to dwell with her : let her not put away 
 her husband. 14 For the man an infidel is sanctified by the faithful woman : and the woman 
 
 Annotations. 
 
 ver. 5. That you may. If the layman cannot 
 pray, unless he abstain from his wife : the 
 Priest that always must offer sacrifice, and 
 always pray, nmst therefore always be free 
 from matrimony. Hiero. lib. 1. cap. 19. adver. 
 Jovin. 
 
 ver. 5. Give yourself to prayer. This time, 
 and the Heretics' doctrine, and high estima- 
 tion of matrimonial acts, are far from the 
 purity of the Apostolic and primitive Church, 
 when the Christians to make their prayers 
 and fastings more acceptable to God, abstain- 
 ed by nmtual consent even from their lawful 
 wives, our new Masters not much abstaining, 
 as it may be thought, from their wives for any 
 such matter. And yet Augustine saith, the 
 Prelate should pass other in this case, and 
 think that not to be lawful for him, that may 
 be borne in others, because he must daily 
 supply Christ's room, offer, baptize, and pray 
 for tlie people : lib. 1. q. ex utroque test. q. 127. 
 in fine. Hierome. lih. 1. cap. 19. advers. Jovinian, 
 Ambrose, lib. 1. Ofic. cap. tilt. But alas for the 
 people, whose married Pastors are in this 
 point far worse than the vulgar folk, neither 
 teaching continency, nor giving good example. 
 
 ver. 6. By iiididgerice, not commandment. 
 Lest some might misconstrue his former words 
 as though he had precisely commanded mar- 
 ried persons not to abstain perpetually from 
 carnal copulation, or not to give their consent 
 one to another of continency but for a time 
 only : he declareth plainly that he gave no 
 rule or precept absolutely therein, but that he 
 sjiake all the foresaid, condescending to their 
 infirmities only, insinuating that continence 
 from carnal copulations is much better, and 
 that himself kept it continually. August, de 
 bon. conjug. cap. 10. Encliirid, cap. 78. 
 
 ver. 7. A proper gift. To such as may law- 
 fully marry, or be already married, God 
 giveth not always that more high and special 
 gift or grace of continency, though every one 
 of them all that duly ask and labour for it, 
 might have it: but such are not bound to en- 
 deavour or seek for it always, and therefore 
 cannot be commanded to abstain further than 
 they like, but whensoever a man is bound to 
 abstain, either by vow or any other necessary 
 occasion, as if one of the parties be in prison, 
 war, banishment, sickness, or absent perpetu- 
 ally by lawful divorce, the other must needs 
 in pain of damnation abstain, and cannot excuse 
 the want of the gift of chastity, for he is 
 bound to ask it and to seek for it of God 
 by fasting, prayer, and chastising his body : 
 22* 
 
 Chapter 7. 
 and so labouring duly for it, God will give the 
 grace of chastity. So had Paul it, and so had 
 all the holy men that ever lived chaste. There- 
 fore detest the doctrine of the Protestants in 
 this point, that when they list not fast nor pray 
 for it, say they have not the gift. And it were 
 a great marvel why so few of the new Sects 
 or rather none now-a-days have that gift, but 
 that we see it is obtained by .those means 
 which our forefathers used, and they use not 
 at all. To live in marriage continently with- 
 out the breach of conjugal fidelity, is a gift of 
 God also, but men must not break their faith 
 of wedlock for want of it, but must know that 
 God giveth that gift to such as humbly ask it 
 of him. August, de grat. et lib. arbitrio. c. 4. 
 de continent, ca. 1. 
 
 ver. 9. If they contain not. He meaneth of 
 such as be free : for if they marry after they 
 have made vow or promise to God of chastity, 
 tliey are worthily damned, such being bound 
 to contain, and so may contain if they list. 
 August, de bono, viduit c. 8. 9. and de adul. con- 
 jug. lib. 1. c. 15. and de fide ad Petrum c. 3. m 
 fine. Amhros. advirg. Lapsam. c. 5. 
 
 ver. 9. Better to marry. It is better to marry 
 for the said persons that be free, than to be 
 overthrown and to fall into fornication, for, to 
 burn, or, to be bumf, is not to be tempted only, 
 as the Protestants think that pick quarrels 
 easily to marry, but it signifieth to yield to 
 concupiscence either in mind or external 
 work. We say also, for such as be free, for 
 concerning others lawfully made Priests, and 
 such as otherwise have made vow of chastity, 
 they cannot marry at all, and therefore there 
 is no comparison in them betwixt marriage 
 and fornication or burning, for their marriage 
 is but pretended, and is the worst sort of m- 
 continency and fornication or burning. Theo- 
 doret, in hunc loc. 
 
 ver. H. To remain unmarried. Neither party 
 may dismiss the other and marry another 
 for any cause, for though they be separated 
 for fornication, yet neither may marry again. 
 Augustine de adult, conjug. lib. 1. cap. 8.9. and 
 lib.2. cap. 5. 19. Annotations Malt. 19. and 
 Augustine in his whole books, de adulter, con- 
 jug. torn. 6. 
 
 ver. 12. / say not our Lord. By this we 
 learn, that there were many matters over and 
 above the things that Christ taught or pre- 
 scribed, left to the Apostles' order and inter- 
 pretation : wherein they might as the case re- 
 quired either command or council, and we 
 boimd to obev accordingly. 
 
258 
 
 I. CORINTHIANS. 
 
 an infidel is sanctified by the faithful husband : otherwise j'our children should be unclean: 
 but now they are holy. 15 But if the inlidul depart, let him depart : for the brother or sister 
 is not subject to servitude in such : but in peace batb God called us. 16 For how knowest 
 thou, woman, if thou shalt save thy husband ! or how knowest thou, man, il thou shah save 
 the woman ? 17 But to every one as our Lord liath divided, as God haih called every one, so 
 let him walk, and as in all Churches I teach. 18 Is any man called bein^ circumcised ? let 
 him not procure prepuce. Is any man called in prepuce .' let him not l)c circumcised. 19 Cir- 
 cumcision is nothing, and prepuce is nothing : but the observation of the conmiandments of 
 God. 20 Every one in the vocation that lie was called, in it let liim abide. 21 Wast thou 
 called beiniJ a bondman? care not for it: but and if thou canst be made free use it rather. 
 22 For he tliat in our Lord is called, being a bondman, is the francliised of our Lord, likewise 
 he that is railed, being free, is the bondman of Chri.'st. 23 You were botight witii price, be 
 not made the bondmen of men. 24 Every brother wherein he was called, in that let him abide 
 before God. 25 And as concerning virgins, a commandment of our Lord I have not : but 
 counsel I o-ive, as having obtained mercy of our Lord to be faithful. 26 I think therefore that 
 this is gofrd for the present necessity, because it is good for a man so to be. 27 Art thou tied 
 to a wife ? seek not to be loosed. Art tliou loose from a wife ? seek not a wife. 28 But if thou 
 take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned- nevertheless 
 tribulation of the flesh sliall such have : but I spare you. 29 This therefore I say. brethren, 
 the time is short, it remaineth that they also which have wives, be as though they had not. 
 30 And they that weep, as thou<:h they wept not : and they that rejoice, as though they rejoiced 
 not: and they that buy, as though they possessed not. 31 And they that use this world, as 
 thou'rh they used it not : for the figure of this world passeth away. .32 But I would have you 
 to be'' without carefulness. He that is without a wife, is careful for tlie things that pertain to 
 our Lord, how he mav please God. 33 But he that is with a wife, is careful for the things 
 that pertain to the world, how he may please his wife : and he is divided. 34 And the woman 
 unmarried and the virgin, thinlieth on the things that pertain to our Lord: that she maybe 
 
 Annotations. Chai'teti 7. 
 ver. 14. Sanctified. When the intidel parry Ivirsr. cap. 13. that think the Apostle counsel- 
 is said to be clean or sanctified by the faithful, leth virginity rather than marriage, only for 
 or the children of their marriage to be clean, that marriage hath many miseries'and molest- 
 we may not think that they be in grace or j ations joined unto it, which by virginity shall 
 state of salvation thereby, but only that the ]be avoided, and not in respect of the greater 
 marriage is an occasion of sanctification to the i reward in heaven, for the Apostle's provident 
 infidel party and to the children, for Angus- counselling to virginity is for the next life, 
 line, lih. 3. de pec. mer. and remis. cap. 12. con- and he allegeth these troul)les of marriage in 
 cludeth against the Pelagians, as vv-e may do that sense specially as they be a hinderance 
 against ttie Calvinisfs, liolding Christian from the service of God here, and therefore an 
 rnen's children to be holy from iheir mother's i impediment to us toward the nest life, and the 
 womb, and not to need baptism, that what | more ample joys thereof, 
 other sanctification soever it be that is here | ver. 29. As Ihoii^k ihej/ hud not. He exhort- 
 ineant, it cannot be aught to salvation without i cth that such as have wives, should not wholly 
 laith Baptism, &c. bestovi' themselves in the vain transitory plea- 
 
 ' ver. 19. But the. ohxermtinn. Neither to be 'sure and voluptuousness of the flesh, but live 
 .Tew lior Gentile, bond or free, married or sin- jin such moderation, that their marriage hinder 
 ''le, nor the faith itself which is proper to them as little as maybe from spiritual cogi- 
 Cliristian men, will serve to salvation, without llations. Which i.% best fidfiiied of them that 
 <'ood works aiid keeping the commandments, {by mutual consent do wholly contain, whether 
 Ilierome,afit). Jovbi. lih. I. cap. 16. they have had children or «oue, contemning 
 
 ver ''5 Comiiel I give. A counsel is one | carnal issue for the jovs of heaven. And these 
 ihin<T' a commandment is another. To do that marriages be more^blessed than any other, 
 which is counselled, is not necessary, because | Augustine, rfc ker. Dom. in monle, lib.}, cap 14. 
 one may be saved notwithstanding, but he that ] ver. 32. Careful for the thm-.^ of our Lord 
 will do that which he is counselled unto, i The Protestants miglit here learii li they list, 
 =hall have a hi<jher degree of glory. He that ! first that virginity is not only prclerved before 
 fulfilleth not a commandment, except he do I mama sze, for tnat U is a more quiet state of 
 ppnance, cannot escape punishment. A gust, life in this world, but for that it is more conve- 
 lib devirs.rap.i3.andU. ment for the service of God. Secondly, that 
 
 ver 28 If a virsin marni. He speaketh not 1 virsinify hath a eratehil purity and sanctity 
 of that virrrin which hath dedicated her.-elfto both of body and soul, wluch iriarriage hath 
 God, forif^'any such marry, she shall be damn- ' not. Thirdly, they may learn the cause why 
 cA for breaking her first vow, but only of the Church of God requireth chasiuy in the 
 vouncrmaidsuninarriedintheworld.H/Vror/rh.. I clcrgv, and lorbiddclh not oiily toniication, 
 fovinlib 1 cap.!. Chry^oxtom Horn. 20 Theo- i but all carnal copulation even in lawful wed- 
 doret' Photius, and the other Greek Doctors 1 lock. Which is not onlv to the end that God s 
 unon this place, npud Oenim. F.piph. hrere.'^ 61. 1 Priests be not divided from him by the clogs 
 ver "8 Tribulation of tlie flesh. Thev are | of marriasre, but also that ilu'V be clean and 
 marvellously deceived, saith Augustine, lib. de 1 pure from the fleshly acts of copulation. 
 
I. CORINTHIANS. 
 
 259 
 
 holy both in body and in spirit. But she that is married, thinketh on the things that pertain to 
 the world, how she may please her husband. 35 And tins I speak to your profit : not to cast 
 •i snare upon you, but to that wiiich is honest, and that may give you power without inipedi- 
 aient to attend upon our Lord. 36 But if any man thnik ihat he seemtth dishonoured upon his 
 virgin, for that sj>e is past age, and it' it must so be, let luni do that he will. He sinuetli not if 
 she marry. 37 For he ihai hath determined in his heart being setiled, not having necessity, 
 but having power of his own will, and hath judged this in his heart, to keep his virgin, doth 
 well. 3S 'I'hereibre both he that joineth his virgin in matrimony, doth well: and he thut 
 joineth not, doth better. 39 A woman is bound to the law so long tnne as her husband liveth : 
 but if her husband sleep, she is at liberty : let her marry to whom she will : only in our Lord. 
 40 But more blessed shall she be, if she so remain, according to my counsel, and I think that 
 I also have the Spirit of God. 
 
 CHAPTER VIIL 
 He reliuketh the harned ivho in pride of tinir knowledge did eat Idolotkyta, that is things offered 
 to Idols, using, as Ihetj said, their liberty : hut not considering that the ignoranl took their doing us 
 an example for them to frequent such meals so, as they did before in their Paganism, with opinion 
 that they did sanctify the eaters. 
 
 1 And concerning those things that are sacrificed to Idols, we know that we all have know- 
 ledge. Knosvledge putfeth up : but charity edifieth. 2 And if any man think ihat he knoweth 
 something, he hath not yet known, as he ought to know. 3 But if any man love God, the same 
 is known of liiiu. 4 Bat as for the meats that are inunolated to Idols, we know that an Idol is 
 nothing in the world, and that there is no God, but one. 5 For although there be that are call- 
 ed gods either in heaven, or in earth, for there are many gods and many lords. 6 Yet to us 
 there is one God, the Father, of whom all things, arid we unto him: and one Lord, Jesus 
 Christ, by whom all things, and we by him. 7 But there is not knowledge in all. For some 
 until this jirescnt with a conscience of the Idol, eat as a thing sacrificed to Idols, and their 
 conscience being weak, is polluted. 8 But meat doth not commend us to God. For neither if 
 we eat, shall we abound: nor if we eat not, shall we lack. 9 But take heed lest perhaps this 
 vour liberty be an ofience to the weak. 10 For if a man see him that hath luiowledge, sit at 
 table in the Idol's temple : shall not his conscience, being weak, be edified, to eat things sa- 
 crificed to Idols ? 11 And through thy knowledge shall the weak brother perish, for whom 
 Christ halh died ? 1"2 But sinning thus against the brethren, and striking their weak con- 
 science : you sin against Christ. 13 Wherefore if meat scandalize my brother: I will never 
 eat flesh, lest I scandalize my brother. 
 
 CHAPTER IX. 
 To them that so vaunted their liberty about Idololhyta, he hringeth liis own example, to wit, that he also 
 had liberty to live by the Gospel, but yet that he used it not, so to avoid scandal of the infirrri, and be- 
 cause it wasviore meritorious. 24 Declaimingagainsttheirsecurily,andshowing thembysifnilitudes 
 and examples, 24 both of himself, 1 And qr the Israelites, that salvation isvot solightli/ come by : 
 14 and so concludelh again against eating of Idolothyta, because it is also to commit idolatry, 22 
 aiid nut only to give HI example to the infirm. 
 
 1 Am I not free ? Am I not an Apostle ? Have I not seen Christ Jesus our Lord ? Are not 
 you my work in our Lord ? 2 And if to others I be not an Apostle, but yet to you I am, for you 
 
 Annotations. 
 
 ver. 1. We all have knowledge. The spiritual 
 and perfectly instructed Christians knew no 
 meats, now to be unclean, neither for significa- 
 tion, as in the Law of Moses : nor always by 
 nature and creation, as the Manichees thought, 
 nor by any other pollution, as in that they 
 were offered to Idols : and therefore they did 
 eat boldly of such meats as were sacrificed, 
 contemning and condemning their Idols as 
 mere nothing, and the worship of them as the 
 honour of things imaginary, which their fact, 
 for their want of discretion and charity, and 
 for the use of that their liberty to the offence 
 and scandalofthe weak, the Apostle doth here 
 reprehend. 
 
 ver. 7. Some with a conscience. The perfecter 
 men's fault was, that they gave offence by 
 their eating, to the weaker Christians, who 
 seeing them whom they reputed wise and 
 learned, to eat the meats offered to Idols, con- 
 ceived that there was some virtue and sancti- 
 
 ClIAPTER 8. 
 
 fication in those meats, from the Idol to which 
 they were offered : and thought that such things 
 were ormightbe eaten with the same concience 
 and devotion as before their conversion. 
 
 Therefore the case standing thus, and the 
 i Apostle's discourse of eating or not eating 
 meats being so as is declared, a thing so evi- 
 dent that it admitteth no other interpretation, if 
 the Protestants apply aiiy of this admonition 
 against our fasts in the Catholic Church, they 
 be toto ridiculous. 
 
 ver. 10. In the IdoVs Temple. Like as now, 
 some Catholics have said, that they know that 
 Calvin's communion is but as other bread and 
 wine. But yet the ignorant seeing such go to 
 the Communion, think that it is a good act of 
 Reliaion. Yea, whatsoever they pretend, 
 it must needs seem an honour to Calvin's 
 Communion, when they are seen in the Idol'.s 
 temple solemnly sitting or communicating at 
 the abominable table. 
 
 Annotations. Ceiapter 9. 
 ver. 1. My work. As he called himself be- 1 fore God's coadjutor, so here he boldly also 
 
260 
 
 I. CORINTHIANS. 
 
 are the seal of my Apostleship in our Lord. 3 My defence to themtliat examine me is this: 
 4 Have not we power to eat and drink? 5 Have we not power to lead about a woman, a sister, 
 as also the rest ot the Apostles, and our Lord's brethren, and Cephas ? G Or I only and Bar- 
 nabas, have not we power to do this ? 7 Wlio ever playeth the soldier at his own charges? 
 who planteth a vine, and eatctli not of the fruit thereof? who feedeth a flock, and cateth not 
 of the milk of the tlock ? 8 tSpeak I these things according to man ? Or doth not the law also 
 say these things ? 9 For it is written in the Law of Moses, Thou shall not muzzle Ihe mouth of 
 the Ox that treadeth out tlw corn. Why, hath God care of Oxen ? 10 Or for us certes doth he say 
 it? P'or they are written for us, because he that eareth, ought to car in hope : and he that 
 treadeth, in hope to receive fruit. 11 If we have sown unto yuu spiritual things, is it a great 
 matter if we reap your carnal things ? 12 If other be partakers of your power: why not we 
 rather ? howbeit we have not used this power : but we bear all things, lest we should give an 
 offence to the gospel of Christ. 13 ICnow you not, that they which work in the holy place, eat 
 the things that are of the holy place : and they that serve the altar, participate with the altar? 
 14 So also our Lord ordained tor them that preach the gospel, to live of the gospel. 15 But I 
 have used none ot these. Neither have I written these things, that they should be so done in 
 me : for it is good for ine to die rather, than that any man should make my glory void. 16 For 
 and if I evangelize, it is no glory to me : for necessity lieth upon me : tor wo is to me if I 
 evangelize not. 17 For if I do this willingly, I have reward: but if against my will, a charge 
 is committed to me. 18 What is my reward then ? That preaching the gospel, I yield the 
 gospel without cost, that I abuse not my power in the gospel. 19 For whereas I was free of 
 all, I made myself the servant of all : that I might gaui the more 20 And I became to the 
 Jews as a Jew, that I might gain the Jews. 21 To them that are under the Law, as though 1 
 were under the Law, whereas myself was not under the Law, that I might gain them that 
 were under the Law ; to them that were without the Law, as though I were without the Law, 
 whereas I was not without the Law of God, but was in the Law of Christ, that 1 might gain 
 them that were without the Law. 22 To the weak I became weak, that I might gain the 
 ■weak. To all men I became all things, that I mii^ht save all. 23 And I do all things for the 
 Gospel, that I may be made partaker thereof. 24 Know j'ou not that they that run in the race, 
 all run indeed, but one receiveth the price ? So run that you may obtain. 25 And every one 
 that striveth for the mastery, refrainetn himself from all things : and they certes, that they may 
 
 Annotations. 
 challengeth the Corinthians' conversion to be 
 his handy work in the Lord: nothing dero- 
 gating thereby from Christ, as the Protestants 
 rudely clxarge the Fathers, and Catholic men, 
 under pretence of God's honour, for using such 
 phrases and speecnes in the Apostle sense, of 
 the Saints or Sacraments. 
 
 ver 5. Cephas. He nameth Cephas, that is 
 Peter, to prove his purpose by the example of 
 the chief and prince of the Apostles. Ambro. 
 Chrys. Oecum. upon this place. 
 
 ver. 5. A woiruin a sister. The heretics per- 
 versely, as they do all other places for the ad- 
 vantage of their Sect, expound this of the 
 Apostle's wives, and for, woman, translate, 
 wife, all bellies sounding wedding to them : 
 •where the Apostle meaneth plainly the devout 
 •women that after the manner of Jewry did 
 serve the preacher of necessaries, of which 
 sort many followed Christ, and sustained him 
 and his of their substance. So doth Chrysos- 
 tom, Theodoret, and all the Greeks, Oecu. in 
 colled, sitprr huiir lo. take it. So doth Augus- 
 tine, Dfi op. Miinnrh. c. 4. and Hierome, lih. 1. 
 adv. Jovinianum, c. 14. both disputing and prov- 
 ing it by the very words of the text. Ambrose 
 also upon this place. And the thing is most 
 plain, for what end should he talk of burdening 
 the Corinthians with finding his wife, when 
 himself, c. 7, 8, clearly saith that he was single ? 
 
 ver. 7. Who phij/elh the soldier? He proveth 
 by the Scriptures and natural reasons that 
 Preachers and Pastors may challenge their 
 finding of their flock, ihoiigli'himself for causes 
 had not, nor intended not to use his right and 
 liberty iheicin. 
 
 Ch.\pter 9. 
 
 ver. 13. Thealtar. The English Bible, 1562, 
 here and in the next chapter, saith thrice, for 
 altar, temple: most falsely and heretically, 
 against holy altars, which about the time 
 of that translation were digged down in Eng- 
 land. 
 
 ver. 16. If I Evangelize. If I should preach 
 either of compulsion and servile fear, or mere 
 necessity, not having otherwise to live and 
 sustain myself in this world, I could not look 
 for reward in heaven : but now doing it, not 
 only as enjoined me, but also of" love and ch.i- 
 *rity, and freely without puttingany man to cost, 
 and that voluntarily and of very desire to save 
 my hearers, I shall have my reward of God, 
 yea and a reward of Supererogation, which is 
 given to them that of abundant charity do 
 more in the service of God than they be com- 
 manded, as Augustine expoundeth it. De op. 
 Mon. c. 5. 
 
 ver. 23. That I may he partaker. A singular 
 place to convince the Protestants, that will not 
 nave men work well in respect of reward 
 at God's hand : the Apostle confessing ex- 
 pressly, that all that he doth either of duty or 
 of supererogation above duty, as to jireach of 
 free cost, and to work with his own hands to 
 get his own meat and his fellows', and to ab- 
 stain from many lawful things, all is, the rather 
 to attain the reward of heaven. 
 
 ver. 24. So run. If such as run for a price, 
 to make themselves more swift, and to win the 
 game, abstain from many meals and pleasures: 
 what should we do to sidfer or win the crown 
 of glory, jiurposed and promised to none but 
 such as run, travel, and endeavour for it ? 
 
I. CORINTHIANS. 
 
 2G1 
 
 roceive a corruptible crowTi : but we an incorruptible: 26 I therefore so run not as it were at 
 an uncertain thing: so I tight, not as it were beating the air: '11 But 1 chastise my body 
 find bring it into servitude, lest perhap^'when 1 liave preached to others, myself become re- 
 probate. •■■ 
 
 CHAPTER X. 
 See the argument nf Ihe. 9th chuplrr, which coi/ipreliendeth the contents of this also. 
 1 For I will not have you ignorant, brethren, that our lathers were all under the cloud, and 
 n'l passed through the se:l. 2 And all in Moses were baptized in the cloud and in the sea. 3 
 And all did eat the same spiritual food. 4 Anel all drunk the same spiritual drink, and they 
 drunk of the spirit\ial rock that lollowed them, and the rock was Christ. 5 But in the more part of 
 them God was not well pleased, tor they were overthrown in the desert. 6 And these thing.s 
 were done in a figure of us, that we be not coveting evil thintrs, as they also coveted. 7 
 Neither become ye Idolaters, as certain of thein : as it is written. The people sat down to eatand 
 drink, and rose up to pltu/. 8 Neither let us fornicate, as certain of them did fornicate, and there 
 fell in one day three and twenty thousand. 9 Neither let us tempt Christ : as certain of them 
 tempted, and peri.shcd by the serpents. 10 Neither do ye murmur: as certain of them mur- 
 mured, and perished by the destroyer. 11 And all these things chanced to them in figure : but 
 tliey are written to our correction, upon whom the end's ot the world are come. 12 Therefore 
 he that thinketh himself to stand, let him take heed lest he fall. 13 Let not temptation appre- 
 herid you, but human, and God is faithful, \yho will not sufiisr you to be tempted above that 
 which you are able : but will make also witii temptation issue, that you may be able to sustain. 
 14 For the which cause my dearest, flee from the serving of Idols. 15 I speak as to wise 
 men : yourselves judge what I say. 16 The Chalice of benediction, which we do bless, is it not 
 the communication of the blood of Christ? and the bread which we break, is it not the partici- 
 
 An'notations. 
 ver. 27. I chastise. Tlie goal of everlasting 
 glory is not promised nor set forth for only faith- 
 men for such as run at random : but it is the 
 price of them that chastise and subdue their 
 l)odies and fleshly desires by fasting, watching, 
 voluntary poverty, and other afflictions. Lord, 
 how far is the carnal doctrine of the Sectaries, 
 and the manner of these days from the Apos- 
 tles' spirit. Wherein even we that be Catho- 
 lics, though we do not condemn with the Pro- 
 testants these voluntary afflictions as superflu- 
 ous, much less as superstitious or injurious to 
 Christ's death, but much commend them ; yet 
 we use nothing the zeal and diligence of our 
 first Christian ancestors herein, and therefore 
 are like to be more subject to God's temporal I 
 
 Chapter 9. 
 chastisements, at the least in the next life than 
 they were. 
 
 ver. 27. Lest perhaps. Here may we Lambs 
 tremble, saith a holy Father, when the Ram, 
 the guide of the flock, must so labour and 
 punish himself, besides all his other miseries 
 adjoined to the preaching of the Gospel, lest 
 perhaps he miss the mark. A man might 
 think Paul should be as sure and as confident 
 of God's^race and salvation as we poor wretch- 
 ed caitiffs : but the Heretics' unhappy security, 
 presumption, and faithless persuasion of their 
 salvation is not fidi-s Aposfolorum, hatjides dre- 
 moniorum ; not the faith of the Apostles, but the 
 faith of deviU. Aug. apud. Pet. Lomb. in hunc 
 ocum. 
 
 Annotations. 
 
 ver. 3. The same. The Red sea and the 
 Cloud, a figure of our Baptism : the Manna 
 from heaven, and water miraculously drawn 
 out of the rock, a figure of the holy Sacrament 
 of Christ's body and blood : our Sacraments 
 containing the things and graces in truth, which 
 theirs only signified. And it is an impudent 
 forgery of the Calvinists, to write iipon this 
 place, Calvin, in hunc. loc. that the Jews re- 
 ceived no less the truth and substance of Christ 
 and his benefits in their figures or sacraments, 
 then we do in ours : and tliat they and we all 
 eat and drink of the selfsame meat and drink: 
 the Apos'Ie saying only, that they anions: them- 
 .selves did all feed of one bread, and drink of 
 one rock : which was afistureof Christ, therein 
 especially, that but of Christ's side pierced 
 upon the Cross, gushed out blood and water 
 for the matter of our Sacraments. 
 
 ver. 12. Lest he fall. It is profitable to all, or 
 in a manner to all. for to keep them in humility, 
 not to know what they shall be, saith Auffus- 
 tine. Which inaketh against the vain security 
 of the Protestants. 
 
 ver. 13. As to wise men. To cause them to 
 
 Chapter 10. 
 leave the sacrifices and meats or drinks offered 
 to idols, he putteth them in mind of the only 
 true sacrifice and meat and drink of Christ's 
 body and blood : of which, and the sacrifice 
 of idols also, they might not be in any case 
 partakers. Using this term, ut pradentibus 
 loquor, in the same sense, as it is thought, as 
 the Fathers of the primitive Church did give 
 a watchword of keeping secret from the Infi- 
 dels and unbaptized the mystery of this divine 
 sacrifice, by these words, Noruiitfideles.norunt 
 qui iniliali sunt. Au!!ust. in Ps. 39. and 33. Cone. 
 1. 2. and Ps. 109. Horn. 42. c. 4. in lib. 50. horn. 
 Oris, in Levit. horn. 9. Chrifost. horn. 27. in Gen. 
 in fine, horn. .58. ad. po. Anfioch. horn. 5. m 1 Tim. 
 Paul saith, I speak to you boldly of this mys- 
 tery as to the wiser and better instructed in 
 the same. 
 
 ver. 16. Which we hless. That is to say, the 
 Chalice of Consecration which we Apostles 
 and Priests by Christ's commission do conse- 
 crate, by which speech as well the Calvinists, 
 that use no consecration of the cup at all, blas- 
 phemously calling it magical murmuration, 
 and perversely referring the benediction to 
 
262 
 
 I. CORINTHIANS. 
 
 pation of the body of our Lord. 17 For being many, we are one bread, one body, all that par 
 ticipate of one bread. 18 Behold Israel according to the flesh : thry that eat tne Hosts, are 
 they not partakers of the Altar ? li* What then ? do 1 say that that which is iinniolated to Idols, 
 IS any thini,' ? or that the Idol is any thins / 20 Bat the thinijs that the heathen do immolate, 
 to devils they do immolate and not to God: And I will iKJt have you become tiie fellows of 
 devils. 21 You cannot dritik the chalice of our I^ord, and the chalice of devils : you cannot be 
 partakers of the Table ot our Lord, and of the table of devils. 22 (3r do we emulate our Lord ? 
 
 Chapter 10. 
 of Christ's body and blood in the Church. In 
 all which discourse we may observe that our 
 Bread and Chalice, our Taiile and Altar, the 
 participation of our Host and Oblation, be com- 
 pared or resembled point by point, in all ef- 
 fects, conditions, and proprieties, to the Altars, 
 Hosts, Sacrifices and Immolations of the Jews 
 and Gentiles. Which the Apostle would not, 
 nor could not have done in this Sacrament of 
 the Altar, rather than in other Sacraments or 
 service of our religion, if it only had not been 
 a Sacrifice, and the proper worship of God 
 among the Christians, as the other were among 
 the Jews and Heathen. And so do all the Fa- 
 thers acknowledge, calling it only and continu- 
 ally almost by such terins as they do no other 
 Sacrament or ceremony of Christ's Religion: 
 The Lfimh of (lod laid upon the Table: Conc. 
 Nic. The unhloiidif service of the Sairifice, In 
 ('one. Ephes. epist. ad Nestor, paire GOo. The 
 Siirrijice of Sarnjices : Dionys. Eccl. Hier. cap. 3. 
 The (jnlrheniiii^ hoh/ Sacrijice : the iiiMoody Host 
 andvictim: Cyril, Alex, in Conc. Ephes. Anath. 
 11. the propitiatory Sacrifice both for the living 
 and the dead : Tertul. de cor. Milit. Chry. 
 Horn. 41. in 1 Cor. Hom. 3. ad Philip. Hom. 66. 
 ad po. Antioch. Cypr. epist. 66. atid de cam. 
 Do. nu. 1. August. Ench. 109. Quest. 2. ad 
 Dulcit. toni. 4. Serm. 34. de verb. A post. The 
 Sacrijice of our Mediator: the Sacrijice of our 
 Price: the Sacrifice of the New Testament: the 
 Sacrifice of the Church: August, lib. 9. cap. 13. 
 and lib. 3. de Bapt. cap. 19. The one only 
 inrnnsiunj)tihle victim unthout vhich there is no 
 Religion : Cypr. de. coen. Dom. nu. 2. Chry. 
 Hom. 17. ad Hehr. The pure Oblation, the new 
 ojferimr of' the neiv Imw: tho vital and impolluted 
 Host: the honourable a7id dreadful Sacrijice: the 
 Sacrijice of ihanksaivinfr or Eucharislical : and 
 the Sacrifice of Melchisedec. ^\^lich Melchisedec 
 by his oolation in bread and wine, did properly 
 and most singularly prefigurate this office of 
 Christ's eternal Priesthood, and sacrificing 
 himself under the forms of bread and wine : 
 which shall continue in the Church throughout 
 all Christian Nations, instead of all the offer 
 ings of Aaron's Priesthood, as the Prophet 
 Malachi did foretcl, as Ci/prian, Justin, Irejteus, 
 and others the most ancient Doctors and Mar- 
 tyrs do testify. Cyprian. Epist. 63. nam. 2. Jus- 
 tin, Dial. cum. Trypho. post, med Jreneus, lib. 4. 
 cap. 32. Augustine, lib. 17. cup. 20. de Civitat. 
 Dci,et lib. 1. contra adtjers. leg. el proph.cap. 18. 
 et lib. 3. de Bapt. cap. 19. I-.co, serm. 8. de Pas- 
 sinne : and others do expressly avouch that 
 this one sacrifice hath succeeded all other, and 
 fulfilled all other differences of sacrifices, that 
 it hath the force and virtue of all other, to be 
 ofiered tor all persons and causes that tho 
 others for the living and the dead, for sins, and 
 
 Annotations. 
 thanksgiving to God, as also the Lutherans be 
 refuted, who afiirm Christ's body and blood to 
 be made present by receiving and in the re- 
 ceiving only. For the Apostle expressly rc- 
 fcrretli the benediction to the chalice, and not 
 to God, making the holy l)lood and the coni- 
 muiiicaiing thereof the effect of the benedic- 
 tion. 
 
 ver. 16. The participation of the body. The 
 holy Sacrament and Sacrifice of Christ's body 
 and blood being received of us, joineth us in 
 soul and body, and engrafteth us into Christ 
 himself, making us partakers, and as a piece 
 of his body and blood. For not by love or .spirit 
 onlji, saith Chrysostom, but in very deed we are 
 united in his Jle.sh, made one body u/ilh him, mem- 
 bers of his flesh and bones. Chry. Hom. 45. in 
 John sub. nnem. And Cyril, Such is the force 
 of mystical benediction, that it maketh Christ cor- 
 porally by communicating of his Jlesh to dwell in us. 
 Cyril, lib. 10. in John, cap. 13. 
 
 ver. 17. One bread and bodi/. As we be first 
 rnade one with Christ, by eating his body and 
 drinking his blood, so secondly are we con- 
 joined by this one bread, which is his body, 
 and cup, which is his blood, in the perfect 
 union and fellowship of all Catholic men, in 
 one Church which is his body mystical. Wliich 
 name of Body Mystical is specially attributed 
 and appropriated to this one commonwealth 
 and society of faithful men, by r.eason that all 
 the true persons, and true members of the 
 same, be marvellously knit together by Christ's 
 own one body, and by the selfsame blood in 
 this divine Sacrament. August, lib. 21. cap. 25. 
 de civ. Dei. Hilar, lib. 8. de Trin. circa med. 
 
 ver. 18. They that eat the Hosts. It is plain also 
 by the example of the Jews in their sacrifices, 
 that he that eateth any of the Host immolated, 
 is partaker of the sacrifice, and joined by office 
 and obligation to God, of whose sacrifice he 
 eateth. 
 
 ver. 20. Iwillnothave you. I conclude then, 
 saith the Apostle, thus : that as the Christian 
 which eateth and drinketh of the sacrifice or 
 sacrament of the altar, by his eating is partici- 
 pant of Christ's bodv, and is joined in fellow- 
 ship to all Christian people, that eat and drink 
 of the same, being the Host of the new Law : 
 and as all that did eat of tho Hosts of the sa- 
 crifices of Moses' Law, were belonging and 
 associated to that state, and to God : to whom 
 the sacrifice was done : even so, whosoever 
 eateth of the meats offered to idols, he shnw- 
 eth and professeth himself to be of the com- 
 munion and society of the same idols. 
 
 ver. 21. You cannot drink. Upon the premises 
 hewarneth them plainly, that they must either 
 forsake the sacrifice, and fellowship of the 
 Idols and Idolaters, or else refuse the sacrifice 
 
I. CORINTHIANS. 
 
 263 
 
 Why, are we stronger than he ? All things are lawful for me, but all things are not expedient. 
 23 All things are lawful for me, but all things do not edify. iJ4 Let no man seek his own, but 
 another man's. "25 All that is sold in the shambles, eat ; asking no question for conscience. 
 26 The earth is our Lord's, and the fulness thereof. 27 If any invite you of the infidels, and you 
 will go : eat of all that is set before you, asking no question tor conscience. 28 But if any man 
 say, This is immolated to Idols : do not eat for his sake that showed it, and for conscience. 29 
 Conscience 1 say, not thine, but the others. For why is my liberty judged of another man's 
 conscience ? 30 If I participate with thanks, why am I blasphemed for that which I give 
 thanks for ? 31 Therefore whether you eat or drink, or do any other thing : do all things unto 
 the glory of God. 32 Be without offence to the Jews and to the Gentiles, and to the Church 
 of God : 33 As I also in all things do please all men, not seeking that which is profitable to 
 myself, but which is to many : that they may be saved. 
 
 CHAPTER XL 
 He condemneth them for keeping his traditions generally, 3 and in particular for this, that a man 
 prayed and prophesied bareheaded, a woman veiled, he bringeth many reasons. 17 About another, . 
 he reprehendel.h the rich that at the charitable supper supped uncharitably, 23 telling them that 
 theij received therefore umoorthUy the B. Sacrament, and showing them what a heinous sin that is, 
 seeing it IS our Lord's body and the representation of his death, as he by tradition had taught them. 
 1 Be ye followers of me, as I also of Christ, 2 And I praise you brethren, that in all things 
 you be mindful of nie : and as I have delivered unto you, you keep my precepts. 3 And 1 will 
 
 Annotations. 
 for thanksgiving, and for what other necessity 
 soever of body or soul : which holy action of 
 Sacrifice they also call the Mass in plain words. 
 AuiTusl. serm. 251. 91. Cone. Carlhag. 2. cap. 3. 
 4. cap. 84. Milevit. cap. 12. Leo, Epist. 88. 81. 
 cap. 2. Greg. lib. 2. epist. 9. 93, i^c. This is the 
 Apostles' and Fathers' doctrine. God grant 
 tne Adversaries may find mercy to see so evi- 
 dent and invincible a truth ! 
 
 ver. 21. Partakers of the table. Though the 
 faithful people be many ways known to be 
 God's peculiar, and be joined both to him and 
 among themselves, and also severed and dis- 
 tinguished from all others that pertain not to 
 him, as well Jews and Pagans, as Heretics and 
 Schismatics, by sundry otlier external signs of 
 Sacraments, doctrine and government : yet the 
 most proper and substantial union or difference 
 consisteth in the Sacrifice and Altar : by which 
 God so specially bindeth his Church unto him, 
 and himself unto his Churdi, that he acknovv- 
 ledgeth none to be his, that is not partaker of 
 his one only Table and Sacrifice in his Church : 
 and acquitteth himself of all such as join in fel- 
 lowship with any of the Heathen at their idola- 
 try, or with the Jews at their Sacrifices, or 
 with Heretics and Schismatics at their profane 
 and detestable table. Which because it is the 
 proper badge of their separation from Christ 
 and his Church, and an altar purposely erected, 
 against Christ's Altar, Priesthood, and Sacri- 
 fice, is indeed a very sacrifice, or, as the 
 Apostle here speaketh, a table and cup of De- 
 vils, that is to say, wherein the Devil is pro- 
 perly served, and Christ's honour, no less than 
 by the altars of Jeroboam, or any profane su- 
 perstitious rites of Gentileity, defiled. And 
 therefore all Catholic men, if they look to have 
 fellowship with Christ and his members in his 
 body and blood, must deem of it as of Idolatry 
 or sacrilegious superstition, and abstain from it 
 and from all society of the same, as good 
 Toby did from Jeroboam's calves and the al- 
 tars in Dan and Bethel : and as the good faith- 
 ful did from the Excelses, and from the temple 
 and sacrifices of Samaria. Now in the Chris- 
 tian times we have no other Idols, but heresies, 
 
 Chapter 10. 
 nor Idolathites, but their false services shifted 
 into our Churches instead of God's true and 
 only worship. Cypr. de unit. Ec. num. 2. Hiero. 
 in 11. Osee. and 8. Amos, and in 2. Habac, 
 August, in Psal. 10. De Civit. Dei. lib. 18. 
 cap. 51. 
 
 ver. 22. All things are lawful. Hitherto the 
 Apostle's arguments and examples whereby 
 he would avert them from the meats offered to 
 Idols, seem plainly to condemn their fact as 
 Idolatrical, or as participant and accessory to 
 Idolatry, and not only as of scandal given to 
 weak brethren : and so no doubt it was in that 
 they went into the very temple of the Idols, 
 and did with the rest that served the Idols, eat 
 and drink of the flesh and libaments directly 
 offered to the Idol, yea and feasted together in 
 the same banquets made to the honour of the 
 same Idols ! which could not but defile them 
 and entangle them with Idolatry: not for that 
 the meat itself was justly belonging to any 
 other but to God, or could be defiled, made 
 noisome or unlawful to be eaten, but for and 
 in respect of the abuse of the same, and detest- 
 able dedicating of that to the devil, which be- 
 longed not to him, but to God alone. Of which 
 sacrilegious act they ought not to be partakers, 
 as needs they must entering and eating with 
 them in their solemnities : to this end hath 
 Paul hitherto admonished the Corinthians. 
 Now he declareth that otherwise in profane 
 feasts it is lawful to eat without curious doubt- 
 ing or asking whether this or that were offered 
 meats, and in markets to buy whatsoever is 
 there sold, without scruple and without taking 
 knowledge whether it be of the Idolathites or 
 no, \vith this exception first, that if one should 
 invite him to eat, or buy this or that as sacred 
 and offered meats, that then he should not eat 
 it, lest he should seem to approve the ofl^ering 
 of it to the Idol, or to like it the better for the 
 same. Secondly, when the weak brother may 
 j take offence by the same. For though it may 
 be lawful in itself to eat any of these meats 
 without care of the Idol : yet all lawful things 
 be not in every time and place expedient to be 
 done. 
 
204 
 
 I. CORINTHIANS. 
 
 have you know, that the head of every man, is Clirist : and the head of the woman, is the man- 
 and the heati of Christ, is God. 4 Every man praying or prophesying with his head covered: 
 dishonoiiri'ili iiis head. 5 Jjiu every woman praying or prophesying willi her head not covered: 
 disiiononreili her head : tor it is all one as it she were made bahl. 6 For it'a woman be not 
 covered, let her be polled, but if it be a foul thini? for a wonum to be polled or made bald : let 
 her cover her head. 6 The man truly ought not to cover his head, because he is the image 
 and ghiry of Gi)d, but the woman is the glory of the man. 8 For the man is not of the woman, 
 but the woman ot the man. 'J For the man was not created for the woman, but the woman for 
 the man. 10 Therefore ought the woman to have power upon her head ior the Angels. 11 
 But yet neither the man v.'ithout the woman: nor the woman without the man, in our Lord. 
 12 for as the wonuin is of the man, so also the man by the woman: but all things of God. 13 
 Yourselves judge : doth it become a woman not covered to pray unto God ? 14 ISeither dotli 
 Nature itself tt-ach you. that a man indeed if he nourish his hair, it is an ignominy for him : 
 
 15 But if a woman nourish her hair, it is a glory for her, becau.se hair is given her for a veil ? 
 
 16 But if any man seem to be contentious, we have no such custom, nor the Cnuitcii of God. 
 
 17 And this I connnand ; not praising it that you come together not to better, but to worse. 18 
 First indeed when you come together info the Church, 1 hear that there are schisms among 
 you, and in part I believe it. 19 For tliere must be Heresies also : that they also which a^e 
 approved, may be made manifest among you. 20 When you come therefore together ii] nic, 
 it is not now to eat our Lord's Supper. 21 For every one taketh his own supper before r.i l,il. 
 
 Annotations. 
 
 ver. 2. iV/yprecepte. Our Pastors and Prelates 
 have authority to command and we are bound to 
 obey. And the Governors of the Church may 
 take order and prescribe that which is comely 
 in every state, as time and place require, 
 though the things be not of the substance of 
 our religion. 
 
 ver. 5. Evfiry woman. What gifts of God so- 
 ever woman liave, though supernatural, as 
 some' had in the Primitive Church, yet they 
 may not forget their womanly shamefacedness, 
 but show themselves suljject and modest, and 
 cover their heads with a veil. 
 
 ver. 16. CnMnm. If women or other, to de- 
 fendtheir disorder and malapertness, dispute or 
 allege Scriptures and reasons, or require causes 
 of their preachers, why, and by what authority 
 they should be thus refrained in things indif- 
 ferent, make them no other answer but this. 
 This is the custom of the Church, this is our 
 cusloni. Which is a goodly rule to repress the 
 saucincss of contentious janglers, which being 
 out of all modesty and reason never want 
 •words and replies against the Church. Which 
 Church if it could then by prescription of 
 twenty or thirty years, and by the authority of 
 one or two of their first preachers, slop the 
 mouths of the seditious: what, should not the 
 custom of fifteen hundred years, and the de- 
 crees of many hundred Pastor.s, gain of reason- 
 able, modest, and humble men ? 
 
 ver. 19. There must he heresies. Wlien the 
 Apostle saith, Heresies must he ■■ He showeththe 
 event, and not that God hath directly so appoint- 
 ed it as necessary, for, that ihey be, it cometh 
 of man's malice and free will : but that they 
 be converted to the manifestation of the good 
 and constant in faith and the Church's imity, 
 that is God's special work of providence that 
 worketh irood of evil. And for that there 
 should fall Heresies and Schisms, specially 
 concerning the Article and use of the B. Sa- 
 crament of the Altar, whereof he now begin- 
 nethto treat, it may make us marvel the less, 
 to see so great dissensions, Heresies and 
 Srhi^ms of the wicked and weak in fiiith con- 
 cerning the same. Such things then will be. 
 
 Ch.\I'Ter 11. 
 but wo to him by whom scandals or sects do 
 come. Let us la^e Heretics, sailh Augu.stine, no* 
 to that end In oj/jirove their errors, hut hi/ de/eml- 
 in<r the Catholic doctrine against their deceits, ire 
 mnij he more watchful and u-ari/: liecau.ie i/ is 
 most trull/ icrilleii, There must he Here.<ri<s, that 
 the tried and ap/irnvf'd via if be manifested or dis- 
 comredfrom the hollmn hearts amunir yon. Let us 
 use thi.<< henejit i if God's providence, for Heretics 
 he mude of such as vould err orlje iiausiht, though 
 they were in the Church : hut heing out Ihey prift 
 us exceedingly, not hy teaching the truth which thi q 
 knoiv not, hut hy siirriivs up the carnal in the 
 Church to seek truth, and the .<pirilu<d catholics, to 
 clear the truth, for there he innumerable holy ap- 
 proved men in the Church, hut they he not di^cenied 
 from other among us, nor manifest, so long as we 
 had rather sleep in darkness of ignorance, than he- 
 hold the light of truth, therefore mxiny are raised 
 out of their sleep hy Heretics to see the day of God, 
 and are glad thereof. August, cap. 8. de vera 
 relig. 
 
 ver. 20. Our I^ord's supper. The Cliristians 
 at or about the time of the Church's only Sa- 
 crifice, and their communicating thereof,"kept 
 great feasts : which continued long, for that 
 tlie relief of the poor upon the common charges 
 of the rich sort, and the charity and unity of all 
 sorts were much jjreserved thereby, for which 
 cause they were called ayuTTfii, that is Charitie.<, 
 of the ancient Fathers, and were kept coin- 
 monly in Church hoiises or porches adjoining, 
 or in the body of the Church, whereof see 
 Tertullian, Ap'olog. c. 39. Clemens, Alexand. 
 Justin, Augustine, cont. Faust, lih. 20. c. 20. 
 after the Sacrifice and Communion was ended 
 as Chrysostom, horn. 27. in 1 Cor. in initio, 
 judgeth. Those feasts Paul heje calleth Cw- 
 nas Dominicas, because they were made in the 
 Churches, which then were called Bominicce, 
 that is. Our Lord's houses. The disorders there- 
 fore kept amons the Corinthians in these 
 Church-feasts of Charity, the Apostle seeketh 
 here to redress, from the foul abuses express- 
 ed here in the text. And as Ambrose, in hunc 
 locum, and most good authors now think, this 
 which he calleth Dominicamcannm, is not meant 
 
I. CORINTHIANS. 
 
 265 
 
 And one certfs is a hungered, and another 13 drunk. 22 Why, have you not houses to eat and 
 drink i.i '■ or contemn ye the Church ot God : and confound tiieni that have not? What shall 
 I say to you ■ praise I you in tliis .' I do not praise you. 23 For I received of our Lord that 
 which ulso I have delivered unto you, that our Lord Jesus in the night that he was betrayed, 
 took bread : 21 And giving thanks brake, and said ; Take ye and eat, This is my body which 
 SHALL BE DELivKiiED Foii^You : this do ye tor the commemoration of me. 25 In like manner 
 
 Annotations. 
 of the B. Sacrament, as the circumstances 
 also of tlie text do give, namely, the rejecting 
 of he poor, the rich men's private devouring 
 of all, not expecting one another, gluttony and 
 drunkenness in the same, which cannot agree 
 to the holy Sacrament. And therefore the 
 Heretics have small reason, upon this place, to 
 name the said holy Sacrament, rather the Sup- 
 
 fer of the Lord, than after the manner of the 
 'rimilive Church, the Eucharist, Mass, or 
 Lituriry. But by like they would bring it to the 
 supper again or Evening service, when men be 
 not fasting, the rather to take away the old 
 estimation of the holiness thereof. 
 
 ver. 23. I have delivered. As all other parts 
 of religion were first delivered by preaching 
 and word of mouth to every Nation converted, 
 so this holy order and use of the B. Sacrament 
 was by Paul first given to the Corinthians by 
 tradition. Unto which as received of our Lord 
 he revoketh them bythis epistle, not putting in 
 writing particularly all things pertaining to the 
 order, use and institution, as he afterward 
 saith : but repeating the sum and substance 
 thereof, and leaving the residue to his return. 
 But his words and narrations here written we 
 vyill particularly prosecute, because the Here- 
 tics make profession to follow the same hi their 
 ■ pretended reformation of the Mass. 
 * ver. 23. That our Lord. The Apostle's drift in 
 all that he saith here of the Sacrament, is 
 against unworthy receiving, as Augustine also 
 noteth, Ep. 1 13. c. 3. and not to set out the whole 
 order of ministration, as the Heretics do igno- 
 rantly imagine. 
 
 ver. 23. In the ni^ht. First the Adversaries 
 niiy be here convinced that all the circumstan- 
 ces of time, person, and place which in Christ's 
 action are njted, need not to be imitated. As, 
 that the Sacrament should be ministered at 
 night, 10 nien only, to only twelve, after or at 
 supper, and such like: because, as Cyprian, 
 episl. 63. nu. 7. and Augustine, ep. 118. c. 6 note, 
 there were causes of those accidents in Christ 
 that are not now to be alleged for us. He in- 
 stitnted then this holy act : we do not, he made 
 his Apostles Priests, that is to say, gave them 
 commission to do and minister the same : we 
 do not, he would have this the last act of his 
 lile, and within the bounds of his passion : it is 
 not so with us, he would eat and make an end 
 of the Paschal to accomplish the old law : that 
 cann it be in our action, therefore he must 
 needs do it after the supper and at night, we 
 niuy not do so ; he excladeth all women, all the 
 rest of his Diciples, all laymen : we invite all 
 faithHd, men and women. In many circum- 
 stances then, neither we may imitate Christ's 
 first action, nor tlie Heretics as yet do : though 
 they seem to incline by abandoning other 
 names saving this, calling itSupper, to have it 
 23 
 
 Chapter, IL 
 at night and after meat, though, as is before 
 noted, they have no just cause to call it so upon 
 Christ's tact, seeing the Evangelists do plainly 
 sliow that the Sacrament was instituted after 
 Supper, as the Apostle himself here recordeth 
 of the latter part in express speech. And most 
 men think, a long sermon and the washing of 
 the Apostle's feet came between, yea and that 
 the supper was quite finished, and grace said. 
 But in all these and such like things, the Ca- 
 tholic Church only, by Christ's Spirit can tell, 
 which things are imitabie, which not, in all his 
 actions. 
 
 ■ver. 23. Took. Christ took bread into his 
 hands, applying this ceremony, action, and 
 benediction to it, and did bless the very ele- 
 ment, used power and active words upon it, as 
 he did over the bread and fishes which he mul- 
 tipjied : and so doth the Church of God ; and 
 so do not the Protestants, if they follow their 
 own book and doctrine, but they lef the bread 
 and cup stand aloof, and occupy Christ's 
 words by wayof report and narration, applying 
 thein not at all to the matter proposed to be 
 u<;cupied : and therefore howsoever the simple 
 people be deluded by the rehearsal of the 
 same words which Christ used, yet consecra- 
 tion, benediction, or sanctification of bread and 
 wine they profess they make none at all. At 
 the first alteration of religion, there was a 
 fiaure of the cross at this word. He blessed : 
 and at the word. He tool; there was a gloss or 
 rnbrick that appointed the Minister to imitate 
 Christ's action, and to take the bread into his 
 lands: afterwards that was reformed and 
 Christ's action abolished, and his blessing of 
 bread turned to thanksgiving to God. 
 
 ver. 23. Bread. Christ made the holy sacra- 
 ment of unleavened bread, and all the. Latin 
 Church imitateth him in the same, as a thin^ 
 much more agreeable to the signification both 
 in itself and in our lives, than the leaven. Yet 
 our Adversariesneitherfollow Christ, Paul,nor 
 the west Church, in the same : but rather pur- 
 posely make choice of that kind that is in it- 
 self more unseemly, and to the first institution 
 less agreeable. In the other part of the Sacra- 
 ment they contemn Christ and his Church 
 much more impudently and damnablv. For 
 Christ and all the Apostles and all Catholic 
 Churches in the world have ever mixed their 
 wine with water, for great mystery and siirnifi- 
 cation, specially forthat water gushed to'rether 
 with blood ou^ of our Lord's side. T/o'.t our 
 Lord did, saith Cyprian, Ep. 63. ad Ctecilium. 
 nu. 4. 7. and none rightly offereth that follotveih 
 not him therein. Thus Ireneus, lih. 5. c. 1. .Tus- 
 tiii, Apol. 2. in fine, and all the Father,s testify 
 the Primitive Church did, and in this sort it is 
 done in all the Mass of the Greeks, .Tames, 
 Basil, Chrysostom: and yet our Piotestant."- 
 
266 
 
 I. CORINTHIANS, 
 
 also the Chalice after he had supped, saying, This chalice is the new testament in my 
 BLOOD. Tliis do ye, as olten as ye shall drink, tor the commemoration ot me. M For as 
 oiten as you sliall eat this bread, and drink the Chalice, you shall show the death of our Lord, 
 
 Annotations. 
 pretending to reduce all to Christ, will not do 
 as he did, and all the Apostles and Churches 
 that ever were. 
 
 ver. 'i-i. This is. These words heing set 
 down, not in the person of the Evangelists or 
 Apostles, but expressed as in Christ's own 
 person, to be said over the breiiil, and the like 
 over the wine, are the forms of the Sacrament, 
 and words of consecration: neither is it a Sa- 
 crament, but, as Augustine saith, when tiie 
 words come, that is to say, actively and pre- 
 sently be applied to the elements of the same, 
 'therefore the Protestants never applying 
 these words more thtin the whole narration of 
 the institution, nor reciting the whole, as is 
 said, otherwise than in historical inaner, as if 
 one would minister Baptism and never apply 
 the words of the Sacrament to the child, but 
 only read Christ's speeches of the same, make 
 no S'lcrament at all. And that these proper 
 words be the only Ibrm of this Sacrament, and 
 so to be spoken over or upon the bread and 
 wine, Ambrose plainly and precisely writcil),' 
 recording how far the Evangelist's narrative 
 words do go, and where Christ's own peculiar 
 mystical words of consecration begin : and so 
 the rest of the fathers, Amhrn!<. lili. 4. de Sucr. 
 c. 4. and c. 9. de inil. Mi/ster. Justi. Apolog. 2 in 
 fine. Cypr. de C(Bn. I)om- nu. 1. 2. Aug. Ser. '2tk 
 de verb. Dum. sec. MaU Terlul. lib. 4. coiU. Marc. 
 Cliri/s ho. 2. ill 2. ad Tim. in Jine. and hom de 
 prociil. Juda tain. 3 Grcgor. Ni/ss. in oral. Catech. 
 Damasc. lib. 4. c. 14. 
 
 ver. 24. My body. When the "words of Con- 
 secration be bytlie said impiety of the Protest- 
 ants, thus removed from the elements : no 
 marvel if Christ's holy body and blood be not 
 there, or that it is now no more a Sacrament, 
 but common bread and wine. So they that 
 unjustly charge the Catholic Church with 
 defraudin" the people of one piece of the Sa- 
 crament, have in very deed left no part nor 
 spice of Sacrament, neither following Christ 
 as they pretend, nor Paul, nor any Evangelist, 
 but their own detestable Sect, having boldly 
 defaced the whole institution, not in any acci- 
 dental indifferent circumstances, but in the 
 very substance and all. The right name is 
 gone, the due elements both gone, no blessing 
 or consecration, or other action over them, the 
 forms be gone : and con.^equently the body and 
 blood, the Sacrament and the sacrifice. 
 
 ver. 24. Thin do. Bv these words, authority 
 and power is given to the Apostles, and by the 
 like in the Sacrament of Oi-ders to all lawful 
 Priest's only. No marvel then that the new 
 heretical Ministers beint: laymen, trive the 
 people notiiing but bare bread and wine, pro- 
 fane, naked, and natural elements void of Sa- 
 crament and all grace. Annotation upon Luke, 
 chap. 22. 19. 
 
 ver. 24. Take and cat. This perfainrth to the 
 receiving ot those things which bv consecra- 
 tion are present and sacrificed before : as 
 
 Chapter 11. 
 when the people or Priests in the old law did 
 eat the hosts offered or part thereof, they 
 were partakers ot the sacrifice done to God 
 betore. And this is not the substance, or 
 being, or making of tlie Sacrament or sa- 
 crifice of Christ's body and blood: but istlie 
 use and application to the receiver, of the 
 things which were made and offered to God 
 before. There is a ditference betwixt tlie 
 making of a medicine or the substance and in- 
 gredient of it, and the taking of it. Now the 
 receiving being but a consequence or one of 
 tlie ends why the Sacrament was made, and 
 the mean to apply it unto us : the Adversaries 
 unlearnedly make it all and some, and there- 
 fore improperly name the whole Sacrament 
 and ministration thereof, by calling it the Com- 
 munion. Which name they give also rather 
 than any other, to make the ignorant believe 
 that many must communicate together : as 
 though it were so called, lor that it is common 
 to many. By which collusion they take away 
 the receiving of the Priest alone, of the sick 
 alone, of reservinir the consecrated Host and 
 the whole Sacrament. Against which deceit, 
 know that this part of the MASS is not called 
 Communion, for that many should concur to- 
 gether always in the external Sacrament: but 
 ior that we do coinnaunicale or join in unity 
 and perfect fellowship of one body with all 
 Christian men in the v.'orld, with all, we say. 
 that eat it through the whole Church, and not 
 with them only which eat with us at one time. 
 And this fellowship riseth of that, that we be, 
 every time that we receive either alone, or 
 with company, partakers of that one body 
 which is received throu shout all the world. 
 It VI called Communion, saith Daniasceiii and so 
 indeed it ix, for that by it ire communicate mth 
 Christ, and be partaliers of his flesh and dicinitij, 
 and by it do communicale and are united one 
 viilh another, onlij let us take heed that we do lu.i 
 participate irith heretics. And when the Apostle 
 saith, that all be one bread and one body thai 
 are partakers of one Bread, he meaneth not ut 
 them only that communicate at one time and 
 place : but that all be so, that communicate in 
 unity through the whole Church. Then the 
 name Communion is as ignorantly used of 
 them, as the name of supper. 
 
 ver. 2^. You shall show. Upon this word the 
 Heretics fondly ground their false supposition, 
 that this Sacrament cannot rightly he niini.':- 
 tered or made without a Sermon oi' the death 
 of Christ: and that this and other Sacraments 
 in the Church, be not profitable, when they be 
 ministered in a stranire languace. As thouirli 
 the grace, force, operation, and activity toge- 
 ther, with the instruction and representation of 
 the thinffs which they signify, were not in the 
 very substance, matter, form, use, aiul work 
 itselfof every oflhe Sacraments : and as ihoun'h 
 preaching were not one way to show Christ's 
 passion, and the Sacraments another way: 
 
I.CORINTHIANS. 
 
 267 
 
 until he come. 27 Therefore whosoever shall eat this bread, or drink the chalice of our Lord 
 unworthily, he shall be guilty ot" the body and ol the blood oi our Lord. 28 But let a man prove 
 himseli : and so, let him eat ot that bread, and drink ol tlie chalice. 29 For he that eatetli and 
 drinketh unworthily ; eateth and drinketh judjjment to hiniselt, not discerning the body of our 
 Lord. 30 Therefore are there among you many week and teeble, and many sleep. 31 But if 
 we did judge ourselves; we should not be judged. 32 But whiles we are judged, of our Lord 
 
 Annotations. 
 namely this sacrament, containing in the very 
 kinds of the elements and the action, a most 
 lively representation of Christ's death. As 
 wisely might they say, that neither Abel's sa- 
 crifice nor the Paschal lamb could signify 
 Christ's death without a sermon. 
 
 ver. 27. Guilty of (lie body, first hereupon 
 mark well, that ill men receive the body and 
 blood of Christ: be they infidels or ill livers. 
 For in this case they could not be guilty of that 
 which they receive not. Secondly, tliat it 
 could not be so heinous an offence for any man 
 to receive a piece of bread or a cup of wine, 
 though they were a true sacrament. For it is 
 a deadly sin to receive any sacrament with 
 will and intention to continue in sin, or with- 
 out repentance of former sins: but yet by the 
 unworthy receiving of no other sacrament is 
 man guilty of Christ's body and blood, but here, 
 where the unworthy, as Chrysostom saith, doth 
 villany to Christ's own person, as the Jews or 
 Gentiles did, that crucified it, Chrys. ho. de non 
 contemn, Ec.Sfc. ho. 60. and 61. ad po. Antioch, 
 which invincioly proveth agamst heretics that 
 Christ is really present. 
 
 ver. 2S. Let him prove. A man must examine 
 his life diligently, whether he be in any mortal 
 sin, and must confess himself of every ofiience 
 which he knoweth or feareth to be deadly, be- 
 fore he presume to come to the holy Sacra- 
 ment. For so the Apostle's doctrine here, 
 with the continual custom of the Cath. Church 
 and the Fathers' example, bind him to do. 
 Cyprian, de laps. nu. 1. Augustine, Eccl. dog. 
 C. 53. 
 
 V ir. 29. Not discerning the body. That is, be- 
 cause he putteth no difference nor distinction 
 betwixt this high meat and others, and there- 
 fore Augustine saith, ep. 118. c. 3. that it is he 
 that the Apostle saith shall be damned, that doth not 
 by singular veneration or adoration make a dif- 
 ference between this meat and all others. And 
 again in Psal. 93, No nuin eateth it before he 
 adore it. And Ambrose, /;*. 3. c. 12. de Sp. 
 San. We adore thejlesh of Christ in the Mijstle- 
 ries. Chrysostom, ho. 24. in 1 Cor. We adore 
 him on the altar, as the Sages did in the manger. 
 Nazianzen, in Epitaph. Gorgonim. My sister 
 called on him which is worshipped on the altar. 
 Theodorer, Dial. 2. In Conf. The mystical to- 
 hens be adored. Denis, this Apostle's scholar, 
 made solemn invocation of the Sacrament after 
 consecration. Ecclesiast. Hier. cap. 3. part 3 in 
 princip. and before the receiving, the whole 
 Church of God crieth upon it. Domine, non 
 sum dignus, Deus propitius esfo mild peccatori. 
 Lamb of God that takes! awat/ the sin of the world, 
 have mercy on us. And for better discerning of 
 this divine meat, we are called from common 
 profane houses to God's Church: for this, 
 we are forbidden to make it in vulgar apparel, 
 
 Chapter 11. 
 and are appointed sacred solemn vestments. 
 
 Hierome in iLpituph. Nepot. et lib. 2. adv. Pelag. 
 cap. 9. Paulinas Episl. i2. ad Sever. Joan. Dia- 
 CO. in vita D. Gregor. lib. 3. cap. 59. i'or tl.is, is 
 the hallowhig ot Corporals and chalices, Ambr. 
 2. OJL cap. '^. Nazianzen, Oral, ad Arianos'. 
 Uplatus, lib. G. in initio, tor this, profane ta- 
 bles are removed and altars consecrated: 
 Augustine, Ser. de temp. 255. for this the very 
 Priests themselves are honourable, chaste, sa- 
 cred, Hierome, episl. 1. ad Heliodorum c. 7. Lib. 
 1. adv. Jovin cap. 19. Ambros. in 1 Ton. 3. tor 
 ikis, the ptople are forbidden to tonch it with 
 common hands. Nazianz. oral, ad Arianos in 
 initio ; for this, great care and soliciiude is taken 
 that no part of either kind tall to the ground, 
 Cyril, ilieros. mystag. 5. in fine. Orig. hum. 13. 
 in c. 25. Exod. for this, sacred provision is made 
 that if any hosts or parts of the Sacraments do 
 remain unreceived, they be most religiously 
 reserved with all honour and diligence possi- 
 ble, and for this, examination of conscience, 
 confession, continence, and, as Augustine saith, 
 Ep. 118, c. 6. receiving it fasting. Thus do 
 we Catholics and the Church of God discern 
 the holy body and blood by Paul's rule, not 
 only from your profane bread and wine, which 
 not by any secret abuse of your Curates or 
 Clerks, but by the very order of your book, the 
 Minister, if any remain after your Communion, 
 may take home with him to his own use, and 
 therefore is no more holy by your own judg- 
 ment than the rest of his meats, but from all 
 other either vulgar or sanctified meats, as the 
 Catechumen's bread, and our usual holy bread. 
 If all this be plain and true, and you have no- 
 thing agreeable to the Apostles' nor Christ's 
 institution, but all clean contrary : then impe- 
 ret vobis Deus and confound you for not discern- 
 ing his holy Body, and for conculcating the blood 
 of the New Testament. Aug. de peccat. merit, 
 lib. 2. cap. 26. ep. Juda. 
 
 ver. 30. Many sleep. We see here by this, it 
 is a fearful case and crime to defile by sin, as 
 much as in us lieth, the body of Christ in the 
 Sacrament, seeing God struck many to death 
 for it in the Primitive Church, and punished 
 others by grievous sickness. No marvel that 
 so many strange diseases and deaths fall upon 
 us now in the world. 
 
 ver. 31. Judge yourselves. We may note here 
 that it is not enough, only to sin no more, or to 
 repent lightly of that which is past : but that 
 we should punish ourselves according to the 
 weight of the faults past and forgiven : and also 
 that God will punish us by temporal scourges 
 in this life or the next, if we do not make our 
 selves very clean before we come to receive 
 his holy sacrament, whose heavy hands we may 
 escape by punishing ourselves by fasting and 
 other penance. 
 
2G3 
 
 I. CORINTHIANS. 
 
 we are chastised : that with tliis worlJ we be not damned. 33 Therefore my brethren, when 
 you L-oine logeiher to uui, e.xpcot one aiiouier. 'Ji It any nun be a liunguied, let him 
 eat at lioiiie : iliat you come iioi. togeilier unio judgment. And ilie rest I will aispose, when I 
 come. 
 
 CHAPTER XII. 
 They ?nusl not make their dimrsity of Gijts an ociusioii. of Schism, considering that alj. are of one 
 Holy Ghost, and for Ike prof I oj the one holy of C/in.'l, which is the Church : 12 Which also could 
 not t)e a body, without such variety ofjneinnrs: l-i Tiwrejore nedlicr they that have the injerior 
 gifts, must lie discontent, seeing it is (Sod's distriimti: h : nor they that have the greuler, contemn the 
 other, considering they are no less necessary :_ 25 by.1 all in all join together : iJd And every one know 
 his own jiUice. 
 
 1 And concerning spiritual things, I will not have you ignorant, brethren. 2 You know that 
 when you were Heathen, you went to dumb idols, uccordmg as you were led. 3 Therelore 1 
 do you CO understand, tlial no man speaking in the vSpirit oi God, sai.h Anathema, to Jesus._ 
 And no man can say, Our Lord .Iesls, but m the Holy Ghost. 4 And there are divisions of 
 graces, but one Spirit. 5 And liiere are divi^ions oi nnnisiraUons : but one Lord. (J And lliere_ 
 are divisions ot operations, but one God, wiiich worketh ail in ad. 7 And. the manitestation of 
 the Spirit is given unto every one to profit. 8 To one eertes by the Spirit is given tlie word of 
 ■wisdom : and to another, the word ot knowledge according to the same Spirit. 'J To another, 
 faith in the same Spirit: to another the gr.'jce of doing cures in one Spirit. 10 To another, the 
 working ot miracles : to another, proi)hecy : to another, discerning of spirits : to another, 
 kinds 01 tongues: to anotiier, interpretation of languages. 11 And all these things worketh 
 one and the same Spirit, dividing to every one according as he will. 12 For as tlie body is one, 
 and hath many members, and all the members ot the body, whereas tiiey be many, yet are one 
 body- so also Christ. 13 For in one Spirit were we all baptized into one, whether .lews, or 
 Geiuiles, or bondmen, or free : and in one Spirit we were all made to drink. 14 For the body 
 also is not one member, but many. 15 If the foot should say, because 1 am not the hand, 1 am 
 not of the body, is it therefore not of the body "^ 16 And if the ear should say, because 1 am 
 
 Annotations. 
 
 ver.33. Expect one another Returning now to 
 their former tault and disorder for the v\ hich he 
 took this occasion to talk of the holy Sacra- 
 ment, and how great a fault it is to come un- 
 worthily to it : he e.xhorteth them to keep their 
 said suppers or feasts in unity peace, and so- 
 briety, the rich expecting the poor, &c. 
 
 ver. 34. I will dispose. Many particular or- 
 ders and decrees, more than be here or in any 
 other book of the New Testament expressly 
 written did the Apostles, as we see here, and 
 namely Paul to the Corinthians, set down by 
 tradition, which our whole ministration of 
 Mass is agreeable unto, as the substance of 
 the Sacrifice and Sacrament is by the premises 
 proved to be most consonant: Calvin's supper 
 and communion in all points wholly repugnant 
 to the same. And that it agreeth not to these 
 other not written traditions, they easily confess. 
 The Apostles delivered unto the (Church to 
 take it tasting: they care not for it. The Apos- 
 tles tauglit tlie Church to consecrate by the 
 words and the signs of the cro.ss, without 
 which, saith Aug. tract, in Jo. 118. Ser. 55. in 
 apend. Chrys.hom. 55. in \(>.Matt.x\o Sacrament 
 
 Annotations. 
 
 ver. 8. The word of wisdom. All tliesc gifts 
 be tho:^e which the learncil call Gratias gratis 
 datas: which he bestowed often even upon ill 
 livers, which have not the other graces of 
 God, wherebv their persons should be grate- 
 ful, just, and holy in his sight. 
 
 ver. 9. Faith m the same. This faith is not 
 another in substance than the connnon faith in 
 Christ, but is of anoiher accidental qu;dity 
 only, that is, of more fervour devotion, zeal, 
 and, confident trust, specially for doing of 
 ndracles. 
 
 ClIAI'TKR 11. 
 
 is rightly perfected : the Protestants have taken 
 it away. The Apostles taught the Church to 
 keep a Memory or invocation of Saints in this 
 Sacrifice: the Calvinists have none. The 
 Apostles decreed that in this sacrifice there 
 should be special prayers for the dead : Chrys. 
 horn. 3. in Epist. ad Philip. Augu.'<t. de cur. mo 
 mort. cap. 1. they have none. Likewise tnat 
 water should be mi.xed with the wine, and so 
 forth, Annot. in cap. 11. ver 23. Bread. There- 
 fore if Calvin had made his new administra- 
 tion according to all the Apostles' -written 
 words, yet not knowing how many things be- 
 side, the Apostle had to prescribe in these 
 words, Cmtera cum venero disponam, the rest I 
 will dispose, when I come, he could not have 
 satisfied any wise man in his new change. But 
 now seeing they are fallen to so palpable blind- 
 ness, that their doing is directly opposite to the 
 very Scripture also, which they pretend to 
 follow only, and have ouitc destroyed both 
 the name, substance, and all good accidents 
 of Clirist's principal Sacrament, we trust 
 all the World will see their folly and impu- 
 dency. 
 
 Chapter 12. 
 
 ver. 12. A marvellous union betwixt Christ 
 and his Church, and a great comfort to all 
 Catholics, being members thereof, that the 
 Church and he, the head and the body, make 
 and be called one Christ. Aug. de wiit. ^-c 
 One body. 
 
 ver. is. Tf the foot. The Church i.s of ex- 
 ceeding great distinction of members, gifts, 
 orders, and offices : yet of great concord, con- 
 currence, mutual i-onnnunion and participation 
 in all actions of' her members among them 
 selves, and with Christ the head of the body. 
 
I. CORINTHIANS. 
 
 269 
 
 tiot the eye, I am not of the body : is he therefore not of the body ? 17 If the whole body were 
 the eye : where ia the hearing? If the whole were the hearing, where is the snielUng? 18 
 But now God liath set the members, every one of them in the body as he would. I'J And if all 
 Were one member, where were ihe body' ^0 Bat now tliure are many members indeed, yet 
 one body. And the eye cannot say to the hand, I need not thy help : or again tlie head to tbe 
 feet, You are not necessary for me. 21 But much more those that seem to be the more weak 
 members of the body, are more necessary: 22 And such as we think to be the baser mem- 
 bers of the body, upon tiiem we put more abundant honour : and those that are our unhonest 
 pans, have more abundant bonesiy. 23 And our honest parts need nothing : but God bath 
 tempered ilie body, giving to it that wanted, the more abundant honour. 24 That there might 
 be no schism in the body, but the members together might be careful one for another. 25 And, 
 if one member sutler anything, all the members sull'er witli it, or if one member do glory, all 
 tlie members rejoice with it. 26 And you are the body of Christ,_and members of member. 27 
 And some verily God hath set in tlie Church, hrst Aposlles, secondly Prophets, thirdly Doc- 
 tors, next Miracles, tiien the graces of doing cures, helps, governments, kinds of tongues. 28 
 Are all Apostles? are all Propiieis? are all Doctors '. 2,9 Are all miracles? have all the 
 grace of doing cures? do all speak witli tongues? do all interpret? 30 But pursue the better 
 gitts. And yet I show you a more excellent, way. 
 
 CHAPTER XIII. 
 That ahove all other Gifts they should seek after Charity i us that without which nothing projiteth, 4 
 and which doth alt as is to lie done, and remainelh also in heaven. 
 
 1 If I sj)eak with the tongues of men and of Angels, and have not charity: I am become as 
 soun<ling Brass, or a tinkling Cymbal. 2 And if i sliould have prophecy, and knew all myste- 
 ries, and all knowledge ; and it 1 should have all faith, so that I could remove mountains, and 
 have not charity, I am nothing. 3 And if 1 should distribute all my goods to be meat tor the 
 poor, and if I should deliver my body so that I burn, and have not charity, it doth profit me 
 nothing. 4 Charity is patient, is benigTi: Charity envieth not, dealeth not perversely : is not 
 puffed up, 5 Is not ambitious, seeketh not her own, is not provoked to anger, thinketh not 
 evil : 6 Rejoiceth not upon iniquity, but rejoiceth with the truth : 7 Suliereth all things, be- 
 lieveth all things, hopetli all things, bearethail things. 8 Charity never falieth away : whether 
 pro[)neeies shall be made void, or tongues shall cease, or knowledge shall, be destroyed. 9 
 For in part we know, and in part we prophesy. 10 But when that shall come that is perfect, 
 that shall be made void that is in part. 11 When I was a little one, I spake as a little one, I 
 mrderstood as a little one, I thought as a little one. But when I was made a man, I did away 
 the things that belonged to a little one. 12 We see now by a glass in a dark sort : but 
 then face to face. Now I know in part : but then I shall know as also I am known. 13 And 
 now there remain Faith, Hope, Charity, these three, but the greater of these is Charity. 
 
 Annotations. 
 ver. 21. Schism 'm the Lody^ As Ciiarily and 
 miity of spirit is the proper bond and weal of 
 the common Body : so is division or Schism, 
 wdiich is the interruption of peace and mutual 
 society between the parts of the same, the 
 special plague of the Church, and as odious to 
 God as rebellion to the temporal Sovereign. 
 
 ANX'OTATtONS. 
 
 ver. 1. Not Charifi/. Without charity, both 
 toward every pariicular [lerson, and specially 
 toward the coimnon body of the Church, none 
 of all the gifts and graces of God be prolit- 
 able. 
 
 ver. 2. Have all faith. This proveth that 
 faith is nsthing worth to salvation without 
 works, and that there may be true faith with- 
 out cltarity. 
 
 ver. 3. Deliver my Body. Believe, saith Au- 
 gustine, assuredly, and hold for certain, that no 
 Heretic and Schismatic, that uniteth not himself 
 to tlie Catholic Church a^qin, how great alms 
 soevrr he give, yea or shed his blood for ChriH's 
 name, can possib'y lie saved. For ?nany Heretics, 
 by Ihe clonk of Ckrisrs caiw, deceiviig the simple, 
 siifjr much. But where true faith t? not, there is 
 nojiiKtice, because the just livslh by faith. So it is 
 also of Schismatics, becnu:e mhere chaHty is not, 
 justice can there be none : which if they had, th,"i/ 
 would never pluck in pieces the hodii of Christ, 
 •23* 
 
 Chapter 12. 
 
 ver. 2'J. Are all miracles ? Augustine, epistle 
 137, giveth the same reason, why mira- 
 cles and cures be done at the memories 
 or bodies of some Saints more than at 
 others : and by the same Saints in one 
 place of their memories rather than at other 
 places. 
 
 Chapter 13. 
 vJuch is the Church. August, sev. Fulg. de fid. 
 ad Pet. c. 20. So saith Augustine in divers 
 places, not only of Heretics that died directly 
 for defence of their heresies, as the Anabap- 
 tists and Calvinists now-a-days do, for that is 
 more damnable : but of some Heretics and 
 Schismatics that may die among the liealhen 
 or Turiss for defence of truth or some article 
 of Christ's religion. August, de verb. Dom. ser. 
 50. c. 2. and in Ps. 31. Cone. 2. probe finem, 
 Cypr. de unit. Keel. num. 8. 
 
 ver. 10. When that shall come. By this text 
 Augrtstine, lib. 2'2. Civ. c. 29. proveth, that tlie 
 S linfs in heaven have more perfect knowledge 
 of our affairs here, than they had when they 
 lived here. 
 
 ver. 13. These three. These are the three 
 vir'iies Theological, each one by ntiture and 
 definition disinct from another, and faith is by 
 mfure t!ie first, and may be and often is before, 
 and without charity; and tridy remaineth in 
 
270 
 
 I. CORINTHIANS. 
 
 CHATTER XIV. 
 
 A/rainsl their vain childighjiesf, that thougld it a goodly viatter to he alle to speak, hymirade, strange 
 languages in the Church, much like to some fond Linguists of our time, who 1hinkth(msilits (niter 
 than a IJoctor of Divinity, that is not a Linguist, prtfirring their languages before jiroplasiiiiig, that 
 is, opening of Mysteries : he deihirelh that this Gift of languages is inferior to the (Jill i,J 'projihecy. 
 2(5 Giving order also how both Gift.i are lobe used, lo uit, the I'roj/hel to submit hini.fll to other 
 Prophets : and the speaker of languages not to jndilish his inspiration, unless there be an tnttrpreter- 
 34 i'rovided always, that women speak not at all in the Church. 
 
 1 Follow Charity, earnestly pursue spiritual things : but rather that you may prophesy. 2 
 For he that speakoth with tongue, speaketh not to nren, but to God : for no man heareth. But 
 in spirit lie speaketh mysteries. 3 For he that prophesicth, speaketh to men unto edification, 
 and exhortation, and consolation. 4 He that speaketh with tongues, edifieth himself: but he that 
 prophesieth, edifieth the Church. 5 And I woidd have you all to speak with tongues, but 
 rather to propliesy. _ For greater is he that prophesicth, than he that speaketh with tongues : 
 imless perhaps he interpret that the Church may take edification. 6 But now brethren if I 
 come to you speaking witli tongues ; what shall I profit you, unless I speak to you either in 
 revelation, or in knowledge, or in prophec}', or in doctrine ? 7 Yet the things without fife that 
 give a sound, be it pipe or harp, uidess they give a distinction of sounds, how shall that be 
 known which is piped, or which is harped? 8 For if the trumpet give an uncertain voice, 
 who shall prepare himself to battle? ,9 So you also by a tongue unless you utter manifest 
 speech, how shall that be known that is said? lor you shall bespeaking into the air. 10 There 
 nie, for example, .=10 many kind of tongues in this world, and none is without voice. 11 If then 
 I know not the virtue of the voice, I shall be to him to whom I speak, barbarous : and he that 
 speaketh, barbarous to me. 12 So you also, because you be emulators of spirits: seek to 
 abound unto the edifying of tlie Church. 13 And therefore he that speaketh with tht^ tongue, 
 let him pray that lie may interpret. 14 For if I pray with the tongue, my spirit prayeth, but my 
 understanding is without fruit._ 15 What is it then ? I will pray in the sjiirit, I will pray also 
 in the understanding : I will sing in the spirit, I will sing also in the understanding. 16 But 
 if thou bless in the spirit: he that supplieth the place of the vulgar how shall he say. Amen, 
 upon the blessing? because he knoweth not what thou sayest. 17 For thou indeed givest 
 thanks well : but the other is not edified. 18 I give my God thanks, that I speak with the 
 tongue of you all. 19 But in the Church I will speak five words with my understanding that 1 
 may instruct others also : rather than ten thousand words in a tongue. 20 Brethren, be not 
 
 Annotations. 
 divers after they have by deadly sin lost cha- 
 rity. Beware therefore of the Heretic's opi- 
 nion, which is, that by every mortal sin faith is 
 lost no less than charity 
 
 Annotations. 
 
 ver. 1. Rather prophecy. The gift of pro- 
 phesying, that is, of expovuiding the hard 
 points of our religion, is better than the gift 
 of strange tongues, though both be good. 
 
 ver. 2. Not to men. To talk in a strange 
 language, unknown also to himself, profiteth 
 not the hearers, though in respect of God who 
 understandc^th all tongues and things, rnd for 
 the mysteries which he uttercth in his spirit, 
 and for his own edification in spirit and afiec- 
 tion, there be no difibrence : but the Prophet 
 or E.xpositor treating of the same matters to' 
 the understanding of the whole assembly, 
 edifieth not himself alone but all his hearers. 
 
 ver. 6. Jf I come. 1'liat is, if 1 your Aposlle 
 and Doctor shotild preach to you in an un- 
 known tongue, and never use any kind of ex- 
 position, interpretation, or explication, of my 
 strange words, what profit could you take 
 thereby ? 
 
 ver. 8. Tf the trumpet. As the Trumpeter 
 cannot give warning to or from the fight, un- 
 less he use a distinct and intelligible sound or 
 stroke known to the soldiers: even so the 
 Preachers that cxhortelh to good life, or de- 
 horreth from sin, except he do it in a speech 
 which his hearers understand, cannot attain to 
 his purpose, nor do the people any good. 
 
 Chapter 13. 
 
 ver. 13. Greater of these. Charity of all the 
 three the greatest : How then doth only faith, 
 being inferior to it, save and justify, and not 
 Chanty? 
 
 Chapter. 14. 
 
 ver. 13. Let Imn.prmj that. He that halli only 
 the gift o strange tongues, let him pray to 
 God for the gift of interpretation: that the 
 one may be more profitable by the other, for, 
 to exhort or preach in a strange tongue was 
 not unlawful nor unprofitable, but glorious 
 to God, so thnt the speech had been either 
 by himself, or by another, afterward expound- 
 ed. 
 
 ver. 14. My spirit prayeth. Also wlien a man 
 prayeth in a strange tongue which himself un- 
 derstandeth not, it is not so fruitful for instruc- 
 tion to him, as if he knew particularly what 
 he prayed. Nevertheless the Apostle forbid- 
 elh not such praying neither, contessing that 
 his spirit, heart, and airection ])rayetli well to- 
 ward God, though his mind and understand- 
 inirbe not profited to instruction, as otherwise 
 it might have been if he understood the word. 
 Neither yet doth he appoint such a one to 
 get his strange prayers translated into his vul- 
 var tongue, to obtain thereby the foresaid in- 
 struction. 
 
 ver. 16. Vulgar. By this word are meant 
 all rude unlearned men, but specially the siai- 
 ple which were yet unchristcned, as the Cate- 
 chumens, which came in to those spiritual e.\- 
 ercises, as also infidels did at their pleasure. 
 
I. GORINTHIANS. 
 
 271 
 
 made children in sense, but in malice be children : and in sense be perfect. 21 In the law it 
 is written, Thai in other tongues and in other lips I will speak to this people: and neither so will they 
 hear me, saith our Lord. 22 Therefore languatces are for a sign not to the faithful, but to in- 
 fidels : but prophecies, not to infidels, but to the faithful, 23- If therefore the whole Church 
 conic together m one, and all speak with tongiies, and there enter in vulgar persons orinfidels, 
 will ihey not say that you be mad ' 2'1 But if all prophesy, and there enter in any infidel or 
 vulgar person, he is convinced of all, he is judged of all. 25 The secrets of his heart are made 
 manifest, and so falling on his face he will adore God, pronouncing that God is in you indeed. 
 26 What is it then brethren ? when you corne together, every one of you hath a psalm, liath a 
 doctrine, hath a revelation, hath a tongue, hath an interpretation: let all things be done to edi- 
 fication. 27 Whether a man speak with tongue, by two, qr at the most by three, and in course, 
 and let one hiterpret. ,28 But if there be not an interpreter, let him hold liis peace in the 
 Church, and speak to himself and to God. 29 And let prophets speaktwo or three, and let the 
 rest judge. 30 But if it be revealed to another sittin2, let tlie first hold his peace. 31 For you 
 may ad prophesy one by one : that all may learn, and all may be exhorted. 32 And the spirits 
 of prophets are subject to prophets. 33 For God is not the God of dissension, but of peace : aa 
 also in all the Churches of the saints I teach. 3-1 Let women hold theirpeace in the Churches : 
 
 A^'^'oTATi0NS. 
 
 ver. 22. A sign. The extraordinary gift of 
 tongues was a miraculous sign in the primi- 
 tive Church, to be used specially in the nations 
 of the heathen for their conversion. 
 
 ver. 23. Infidels. In the primitive Church, 
 when Infidels dweltnear or among Christians, 
 and oftentimes came unto their public preach- 
 ing and exercises of exhortation and exposi- 
 tion of Scriptures and the like : it was both 
 unprofitable and ridiculous to hear a immber 
 talking, teaching, singing Psalms and the like, 
 one in this language, and another in that, all 
 at once like a black saunts, and one often not 
 understoood of another, sometime not to them- 
 selves, and to strangers or the simple standers 
 by, not at all. Where otherwise if they had 
 spoken either in known tongues, or had done 
 it in order, having an expositor or interpreter 
 withal, the Infidels might have been convinced. 
 
 ver. 26. A Psalm. We see here that those 
 spiritual exercises consisted specially, first in 
 singing or giving forth new Psalms or prayers 
 and finds: secondly in Doctrine, teaching or 
 reading lectures: thirdly in Revelation of se- 
 cret things cither present or to come : fourthly, 
 in speaking Tongues of strange Nations : last- 
 ly, in translating or interpreting that which 
 was said, into some common known language, 
 as into Greek, Latin &c. All which gifts 
 they had among them by miracle from the 
 Holy Ghost. 
 
 ver. 27. In course. All these things they.did 
 without order, of pride and contention they 
 preached, they prayed, they blessed, without 
 any seemly respect one of another, or observing 
 of turns and intercourse of uttering iheir gifts. 
 Yea women without covering or veil, and with- 
 out regard of their sex, or the Angels or 
 Priests,ortheirownhusbands,ma!apert!y spake 
 tongues, taught, or prophesied with the rest. 
 
 Chapter 14. 
 
 This was then the disorder among the Co- 
 rinthians, which the Apostle in this whole 
 Chapter reprehendeth and sought to redress, 
 by forbidding women utterly that public exer- 
 cise, and teaching men, in what order and 
 Course as well for speaking in tongues, as in- 
 terpreting, and prophesying, it should be kept, 
 ver. 34. Let ivomen/ioldi/ieir peace. There be 
 or were, certain Heretics in our Country, for 
 such ever take the Scriptures diversely for the 
 advantage of time, that denied women to hold 
 la whdly any kingdom or temporal Sovereignty, 
 but that is false and against both reason and 
 the Scripture. This only in that sex is true, 
 tliat it is not capable of holy orders, spiritual 
 Regiment or Cure of soitls : and therefore can- 
 not do any function proper to Priests and 
 Bishops : not speak in the Church, and so not 
 preach, nor dispute, nor have or give voice 
 either deliberative or definitive in Councils and 
 public Assemblies, concerning matters of re- 
 hgion, nor make Ecclesiastical laws concern- 
 ing the same, nor bind, nor loose, nor excom- 
 mimicate, nor suspend, nor degrade, nor absolve 
 nor minister Sacraments, other than Baptism 
 in the case of mere necessity, wlien neither 
 Priest nor other man can be had : much less 
 prescribe any thing to the Clergy, how to mi- 
 nister them, or give any man right to rule, 
 preach, or execute any spiritual function aa 
 under her and by her authority : no creature 
 being able to impait that whereof itself is in- 
 capable both by nature and Scriptures. This 
 Regiment is expressly given to the Apostles, 
 Bishops, and Prelates : they only have autho- 
 rity to bind and loose. Matt. 18. they only are 
 set by the Holy Ghost to govern the Church, 
 Act. 20. they only have cure of our souls di- 
 rectly, and nmst make account to God for the 
 same, Heb. 13. 
 
 DECLARATION OF THE SENSE OF THIS CHAPTER. 
 
 This then being the scope and direct drift 
 of the Apostle, as is most clear by his whole 
 discourse, and by the record of all antiquity : let 
 the godly, grave, and discreet reader take a 
 taste in this one point, of the Protestants' de- 
 ceitful dealing, abusing the simplicity of the 
 popular, by perverse application of God's holy 
 
 word, upon some small similitude and equivo- 
 cation of certain terms, against the approved 
 ffodly use and truth of the universal Church, 
 for the service in the Latin or Greek tongue : 
 which they ignorantly, or rather wilfully, pre- 
 tend to be against this discourse of Paul touch- 
 ing strange tongues. Know therefore first, 
 
S73 I. CORINTHIANS. 
 
 for it is not permitted them to speak, but to be subject, as also the Law saith. 35 But if they 
 learn any thing, let them ask liieir own hut^hunds at home. For it is a foul thmg for a woman 
 to speak in the Church. 36 Or did the word of God proceed from you ? came it unto you 
 
 tliat here is no word written or meant of any 
 other tongues, but such as men spake in the 
 Primitive Church by miracle, and that nothing 
 is meant oi ihose tongues which were the co'n- 
 mon languages of the world or uf the faithful, 
 understood of tiic learned and civil people in 
 every great city, and in which the Scriptures 
 of the Old and New Testament were written, 
 as the Hebrew, Greek, and Latin, for (hough 
 these also might be given by miracle and 
 without study, yet being known to the Jews, 
 Romans, or Greeks in every place, they be not 
 counted among the differences of barbarous 
 and str;mge tongues here spoken of, which 
 could not he interpreted commonly, but by the 
 miraculous gift also of interpretation. And 
 therefore this Epistle, as the Evangelists also 
 and other did their books,"Wrote his Epistles in 
 Greek to the Romaris, and to all other Church- 
 es, which when he wrote, though he penned 
 them not in the vulgar I'lngiiage peculiar to 
 every people, yet he wrote them not in Tongue, 
 that is, in any strange tongue not intelligible 
 without the gift of interpretation, whereof he 
 speaketh here : but in a notable, known and 
 learned speech interpretable of thousands in 
 every country. No more did Augustine our 
 Apostle, speaking in Latin, and bringing in the 
 Scriptures and service in Latin, preach and 
 pray in tongues according to the Apostle's 
 meaning here, for the Latin was not, nor is 
 Hot, in any part of the west, either miraciilous or 
 strange, though it be not the national tongue of 
 any one counfry this day. And therefore Bede 
 saith, lib. 1. hint. Aug. c. ], that being then four 
 divers vulgar languages in our country, the La- 
 tin was made common to them all. And indeed 
 of the two, ihgugh in truth neither sort be for- 
 bidden by this passage of Paul, the barbarous 
 languagosof every several province, in respect 
 of the whole Church of Christ, are rather the 
 strange tongue here spoken of, tiian the com- 
 mon Latin tongue, which is universally of all 
 the West Church more or less learned, and 
 pel taineth much more to unity and orderly con- 
 junction of all nations in one faith, service, and 
 wonship of God, than if it were in the sundry 
 barbarous speeches of every province. Where- 
 in all Cliristians that travel about this part of 
 ihe world, or either, wheresoever they cotne, 
 shall find the selfsame Mass, Matins, and Ser- 
 vice, as they had at home. Where now, if we 
 go to Germany, or tho Germans or Genevans 
 come to us, each other's service shall be thought 
 strange and barbarous. Yen, and the service 
 of oar own langnajre within a few hundred 
 years, or rather every age. shall wholly become 
 barbarous and unknown to ourseKes, our 
 tongue, as all vuk'ar, dnth so often change. 
 
 And for edification, that is for increase of 
 faith, true knovrledge, and good life the expe- 
 rience of a few years hath L'ivon all the world 
 a full demonstration whether our forefathers 
 were not as wisp, as faiilifnl. as devout, as 
 fearful to break God's laws, and as likely to be 
 
 saved, as we are in all our tongues, translations, 
 and English prayers. Much vanity, curiosiiy, 
 contempt of Superiors, disputes, emulations, 
 contentions. Schisms, horrible errors, profana- 
 tion, and divulgation of the secret Mysteries 
 of the dreadful Sacraments, which of pur;;osu 
 M-ere hidden from the vulgar, as Denis, Eccl. 
 Hier.c. 1. and Basil, de 'Sp. Sand. c. 27. testify, 
 are fallen by the same, but virtue or. sound 
 knowledge none at all. 
 
 Wherein this also is a gross illusion and un- 
 truth, that the force and efficacy of the Sacra- 
 ments, Sacrifice, and conunon prayer, depend- 
 eth upon the people's understanding, hearing or 
 knowledge : the principal efficacy of such 
 things and the whole ministry of the Church, 
 consisting specially of the very virtue of the 
 \vork, and the public office of the Priests, wlio 
 be appointed in Christ's behalf to dispose these 
 Mysteries to our most good : the infani, inno- 
 cent, idiot and ttnlearr.ed, taking no less fruit 
 of Ba])tism and all oilier divine offices, meet 
 for every one's condition, llian tlie leainedest 
 Clerk of the Reulrn : and more, if they be 
 more humble, charitable, devout and obedient, 
 than the other, hanng less of these qualities 
 and more learning. 
 
 Which we say not, as though it were incon- 
 venient for the jieople to be well instructed in 
 the meaning of the Sacraments and holy cere- 
 monies and Service of the Church, for, fhnt to 
 their comfort and necessary knowledge, both 
 by preacliing. Catechizing, and readingof good 
 Catholic books, Christian people dolearnin all 
 Nations, much more in those countries where 
 the service is in Latin, 'han in our nation, God 
 Icnoweth : But we say that there be other ways 
 to instruct them, and the same less subject lo 
 danger and disorder, than to turn it into vulgar 
 tongues. We say, the simple people and many 
 ones that think themselves somebody, under- 
 stand as little of the sense of divers Psalms, 
 Lessons, and Orisons in the vulgar tongue, as 
 if they were in Latin : yea and often lake them 
 ill a wronL', perverse, and pernicious sense, 
 v;hich li?litly they could not have done in 
 Latin. We say, that such as would learn in 
 devotion and humility, may and must rather 
 with diligence learn' the tongue that such di- 
 vine things be written in. or use other diligence 
 in hearing sermons and instruction : than for a 
 few men's not necessary knowledge, the holy 
 universal order of God's Church should be al- 
 tered. For if in the kingdom of England only, 
 ir be notconvcnient, necessary, nor almost pos- 
 sible, to accommodate their Service book to 
 every province and people of divers tonuiies : 
 how much less should the whole Church so 
 do, consisting of so many differences? Neither 
 doUi the Apostle in all this Chapter appoint 
 ariy such thing to be done, but ndmonisheth 
 them to pray and labour for the crace of un- 
 derstimding and interpretation, or to get others 
 to interpret or expo'ind unto them. And that 
 niiicli more we may do concerning the Service 
 
I. CORINTHIANS. 
 
 273 
 
 only? 37 If any man seem to be a prophet, or spiritual, let him know the things that I write 
 to you, that they are the commandments ot our Lord. 3S But it' any man know not, he shi.U 
 
 in Latin, which is no strange nor miraculously 
 gotten or understood tongue, but common to 
 the most and chief Churches of the world, and 
 hath been since the Apostles' time, daily with 
 all diligence throughout all these parts of 
 Christendom, expounded in every house, 
 school. Church, and pulpit: and is so well 
 known for every necessary part of the divine 
 Service, that by the diligence of parents. Mas- 
 ters and Curates, every Catholic of age almost 
 can tell the sense of every ceremony of the 
 Mass, what to answer, when to say Amrn at 
 the Priest's benediction, when to confess, when 
 to adore, when to stand, when to kneel, when 
 to receive, what to receive, when to come, 
 when to depart, and all other duties of praying 
 and serving, sutH cient to salvation. And thus 
 it is evident that Paul speaketh not of the com- 
 mon tonsues of the Church's Service. 
 
 Secondly, it is as certain, that he meaneth 
 not nor writeth any word in this place of the 
 Church's public Service, prayer, or ministra- 
 tration of tiie holy Sacrament, wherein the 
 office of the Church specially consistelh : but 
 only of a certain e.xercise of mutual confer- 
 ence, wlierein one did open to another and to 
 the assembly, miraculous gifts and graces of 
 the Holv Ghost, and such Canticles, Psalms, 
 secret Mysteries, sorts of Languages, and 
 other Revelations, as it pleased God to give 
 unto certain both men and women in that first 
 beginning of his Church. In doing of this, the 
 Corinthians conmiitted many disorders, turn- 
 ing God's gift to pride and vanity, and namely 
 that gift of tongues: whicii being indeed the 
 least of all gifts, yet most puffed up the havers, 
 and now also doth commonly puff up the pro- 
 fessors of such knowledge, according as Au- 
 gustine writeth thereof' This exercise and 
 the disorder thereof was not in the Church, for 
 any thing we can read in antiquity, these four- 
 teen hundred years: and therefore neither 
 the use nor abuse, nor Paul's reprehension or 
 redressing thereof, can concern any whit the 
 Service of the Church. Furthermore this is 
 evident, that the Corinthians had their Service 
 in Greek at this same time, and it was not done 
 in these miraculous tongues. Nothing is 
 meant then of the Church Service. Again, 
 the public Service had but one language : in 
 this exercise they spake in many tongues. In 
 the public Service every man had not his own 
 special tongue, his snecial interpretation, spe- 
 cial Revelation, proper Psalms: but in this 
 they had. Again, the public Service had in it 
 the ministration of the holy Sacrament princi- 
 pally : w'nich was not done in this time of con- 
 ference. For into this exercise were admitted 
 Catechumens and Infidels, and whosoever 
 would : in this women, before Paul's order, did 
 spe-ik and prophesy: so did they never in the 
 ministration of the Sacrament, with many 
 other plain differences, that bv no means the 
 Anostle's words can be rightly and traly ap- 
 plied to the Corinthian Service then, or ours 
 now. Therefore it is either great ignorance 
 
 of the Protestants, or great giiilefulness, so un- 
 truly and perversely to apply tliem. 
 
 Neither is here any thuig meant of the pri- 
 vate prayers whi6h devout persons of all sorts 
 and sexes have ever used specially in Latin, as 
 well upon their Primers as Bead's. For, the 
 private prayers here spoken of, were Psalms 
 or Hymns and Sonnets newly inspired to them 
 by God, and in this conference or prophesying, 
 uttered to one another's comfort, or to them- 
 selves and God only. But the prayers, psalms, 
 and holy words of the Christian people used 
 privately, are not composed by them, nor di- 
 versely inspired to themselves, nor now to be 
 approved or examined in the assemblies : but 
 they are such as were given and written by 
 the Eloly Ghost, and prescribed by Christ and 
 his Church tor the faithful to use, namely the 
 Paler nosier, the Ave Maria, and the Creed, our 
 Lndif's Matins, the Litanies, and the like. 
 Therefore the Apostle prescribeth nothing 
 here thereof, condemneth nothing therein, 
 toucheth the same nothing at all. But the de- 
 vout people in their ancient right may and 
 ought still use the Latin Primers, Beads and 
 Prayers, as ever before. Which the wisdom 
 of the Church for great causes have better 
 liked and allowed of, than that they should be 
 in vulgar tongues, though she wholly forbid- 
 deth not, but sometimes granteth to have them 
 translated, and would gladly have all faithful 
 people in order and humility learn, as they may 
 the contents of their prayers : and hath com- 
 manded also in some Councils, that such as 
 cannot learn distinctly the Latin, specially the 
 Pater noster and the Creed, should be taught 
 them in the vulgar tongue. And therefore as 
 we doubt not but it is acceptable to God, and 
 available in all necessities, and more agree- 
 able to the use of all Christian people ever 
 since their conversion, to pray in Latin, than in 
 the vulgar, though every one in particular un- 
 derstand not what he sayeth : so it is plain 
 that such pray with as great consolation of 
 spirit, with as little tediousness, with as 
 great devotion and affection, and sometimes 
 more, than the other : and always more than 
 any Schismatic or Heretic in his known lan- 
 guage. 
 
 Such holy Orisons be m manner consecrated 
 and sanctified in and by the Holy Ghost that 
 first inspired them, and there is a reverence 
 and Majesty in the Church's tongue dedicated 
 in our Saviour's Cross, and siveth more force 
 valour to t.liem said in the Church's obedience, 
 than to otiiers. The children cried Hnsnnna to 
 our Saviour and were allowed, though they 
 knew not what they said. It is well near a 
 thousand years that our people could nothing 
 else but hnrharum frendere, did sing Hallelujah, 
 and not. Praise ye the Lord, and longer ago 
 since the poor husbandmen sang the same at 
 the plough in other Countric-. Hiero. torn. 1. 
 epist. 58. And Si/rsnm corda, and Kyriehesnn. and 
 the Psalms of David sung in Latin in the ser- 
 vice of the Primitive Church, have the ancient 
 
274 
 
 I. CORINTHIANS. 
 
 not be known. 39 Therefore, brelliren, be earnest to prophe.«y : and to speak with tongues 
 
 prohibit not. 40 But let all things be clone honesily and according to order among yon. 
 
 CHAPTER XV. 
 
 He proveth the Resurrection of the dead liy the Resurrection of Christ, and vnth many other argu- 
 ments : and 31 unswerttk also oijeclions made against it. 49 And then exhorteih in respect of it, 
 tin to good life. 
 1 And I do you to understand brethren, tlie Gospel which I preached to you, whicii also you 
 
 received, in the which also yon stand. "2 liy ihe which also you are saved, after what manner 
 I preached unto you if you keep it, unless you have believed in vain. 3 For I delivered unio 
 you ^!r,■;t of all which I also received : that Christ died for our sins according to the Scriptures .• 
 4 And that he v,-as buried, and that he rose again the third day, according to the Scriptures : 
 ^ And that he was seen of Cephas : and after that of the eleven. 6 Then was he seen of more 
 than five hundred brethren together: of which many remain until this present, and some are 
 asleep. 7 Moreover he was seen of James, then of all the Apostles. 8 And last of all, as it 
 ■were of an abortive he was seen also of me. 9 For I am the least of all the Apostles, who am 
 not worthy to be called an Apostle, because I persecuted the Church of God. 10 But by the 
 grace of God I am that which i am : and his grace in me hath not been void, but I have la- 
 boured more abundantly than all they: yet not I, but the grace of God with me. 11 For whe- 
 ther I, or they, so we preach, and so you have believed. 12 Out if Christ be preached that he 
 is risen again from the dead : how do certain among you say, that there is no resurrection of 
 
 and flat testimonies of Cyprian, Augustine, 
 Hieromo, and other fathers. Gregor. lib. 7. 
 e.pist. 63. Ci/pr. exp.orat. Do. nu. 13. Augunt.cap. 
 13. de do7io perseoer. and de bono vid. cap. IG. and 
 epist. 173 Hiero. prcsfat. in Psal. ad Sophron. Au- 
 gust, de Catechiz. rud. cap. 9. de Doctrin. Cliris- 
 tiau. lih.2,citp 13. epist. 10. August, of Ilierome's 
 Latin translaiion read in (he Churches of Africa. 
 Prayers are not made to teach, make learned, 
 or increase knowledge, though by occasion 
 they sometimes iiistruct us, but their special 
 use is, to olfer our hearts, desires, and watit^ 
 to Go', and to show that we hang of him 
 in all things : and this every Catholic doth for 
 his condition, wliether he understand tlie words 
 of his prayer or not. The simple sort cannot 
 understand all Psalms, nor scarce the learned, 
 no, though they be translated or read in known 
 tongues: men must not cease to use thc'ii for 
 all that, when they are known to contain God's 
 holy prayers. The sitnple people when they 
 ' desire any thing, specinllv at God's hand, are 
 not bound to know, neither can they tell to 
 what petition or part of the Pater no.tter their 
 demand pertaineth, though it be known in Eng- 
 lish never so much, they cannot tell no more 
 wliat is Thy kingdom come, than Advenial reg- 
 numtuvm, iior whether their petition for their 
 sick children or any other necessarv, pertain to 
 this part, or to Viaf voluntas tua, or Ne nos ivdu- 
 cas, or to what other part else. It is enough 
 that they can tell, this holy Orison to be ap- 
 pointed to us, to call upon God in all our de- 
 sires, more than this, is not necessary. And 
 thte translation of such holy things often breed- 
 eth mnnifold datiger and irreverence in the vul- 
 gar, as to tiiink God is aiuhorof sin, when they 
 read, Lead us not into temptation, and seldom 
 
 Annotations. 
 
 ver. 3. I di'livfreduntoyov. This delivery in 
 the Latin and Greek import eth tradition, so by 
 tradition did the Apostles plant the Church in 
 all truth, before thev wrote any thing. 
 
 ver. 10. Void, but J. In him" God's grace ia 
 not void, that worketii by his free will accord- 
 ing to the motion and direction of the same 
 grace. 
 
 any edification at all. For though when the 
 prayers be turned and read in English, the peo- 
 ple knoweth the words, yet they are not edified 
 to th: hislructionof (iieirrnindand understand- 
 ing, except they knov.- the sense of (he words 
 also, and meaning of the Holy Ghost. For it 
 any nnn think that Paul speaking of edifica- 
 tion of man's mind or understanding of the 
 words only, he is foully deceived, for, what is a 
 child of five or six years old edified or increased 
 in knowledge by his Paternoster in English? 
 It is the sense therefore, which every rnaii can- 
 not have, neither in English, nor Latin, the 
 knowledge whereof properly and rightly edi- 
 fieth to instruction, and the knowledge of the 
 words only, often edifieth never a whit, and 
 sometime buildeth to error and destruction : 
 as it is plain in all Heretics and many curious 
 persons besides : finally, both the one and the 
 other without charity and humility niaketh 
 the Heretics and Schismatics with all their 
 English and wdiat other tongues and intelli- 
 gence soever, to be as Soiians and CyTrdndum 
 linniens, sounding brass, and a tinkling (Cymbal. 
 To concl'idc, for praying cither publicly or 
 privately in Latin which is the common sacred 
 tongue of the greatest part of the Christian 
 world, this is tlioiighi by the wisest and godli- 
 est to be most expedient, and is certninly seen 
 to iie nothing repugnant to Ptiul. If any yet 
 will be conten'ious in the matter, we must an- 
 swer tliem with the same Apostle, The Church 
 of God hath no such custom, and with this nota- 
 ble saying of Augus'ine, ep. 118. c. 5. Any 
 thing that the irhole Church doth practise and oS- 
 .<scn)e throughout the vorld, to dispute thereof as 
 thoush it were not to he done is 7nost insolent 
 madness. 
 
 CiiAPTF.n l.*!. 
 
 ver. 10. ^Mlh mc. God useth not man as a 
 brute beast or a block, but so worketh in him 
 and by him, that free will mav concur in every 
 action with his grace, which is always the 
 principal. The heretics to avoid this concur- 
 rence in working and Inbinuing, translate 
 iihich is with me, where the Apostle rather saith, 
 uhich laboureth with me. 
 
1. CORINTHIANS. 
 
 273 
 
 thp (lend ? 13 And if there be no resurrection of the dead, neither is Christ risen again. 14 
 And if Ciirist be not risen again, then vain is our preaching, vain also is your faith. 15 And 
 We are found also lalse witnesses of God, because we have given testimony against God, that 
 he hath raised up Christ, whom he hath not raised up, if the dead rise not again. IG For if 
 the dead rise not again, neither is Christ risen again. 17 And if Christ be not risen again, vain 
 is your faith, for yet you are in your sins. 18 Then they also that are asleep in Christ, are 
 perished. 19 If in this life only we be hoping in Christ, we are more miserable than all men. 
 iJO But now Christ is risen agani from the dead, the first fruits of them that sleep : 21 For by 
 a man death : and by a man the resurrection of the dead. 22 And as in Adam all die, so also 
 in Christ all shall be made alive. 23 But every one in his own order: the first tfuits Christ, 
 then they that are of Christ, that believed in his coming. 24 Then the end when he shall have 
 delivered the kingdom to God and the Father, when he shall have abolished all principality and 
 authoriiy and power. 25 And he must reign, Untilke put all his enemies under his feet. 26 And 
 the enemy death shall be destroyed last. For he hath subdued all things under his feet. And 
 whereas he saith, 27 All things are subdued to him: Undoubtedly, e.\'cept him that subdued all 
 things unto him. 28 And when all things shall be subdued to him : then the Son also himself 
 shall be subject to him that subdued all things unio him, that God may be all in all. 29 Other- 
 M'ise what shall they do that are baptized ior the dead, if the dead rise not again at all ? 30 
 Why also are they baptized for them ? wiiy also are we in danger every hour? 31 i die daily 
 by your glory, brethren, which I have in Clirist .Tesus our Lord. 32 If, according to man, I 
 fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat 
 and drink, for to-morrow tee shall die. 33 Be not seduced. Evil communications eorrupt goodmanners. 
 
 34 Awake ye just, and sin not, for some have not the knowledge of God, I speak to your shame. 
 
 35 But some man saith, How do the dead rise again? and with what manner ot body shall 
 they come. 36 Fool, that which thou sowest is not quickened, unless it die first. 37 And 
 that which thou sowest, not the body that shall be, dost thou sow : but bare grain, to wit, of 
 wheat, or of some of the rest. 33 And. God gi,veth it a body as he will : and to every seed his 
 proper body. 39 Not all fiesh is the same flesh : but one of men, another of beasts, another of 
 birds, another of fishes. 40 And bodies celestial, and bodies terrestrial : but one glory of the 
 celestial, and another of the terrestrial. 41 One glory of the sun, another glory of the moon, 
 and another glory of the stars. For star differeth i'rom star in glory. 42 So also the resur- 
 rection of the dead. It is sov/n in corruption, it shall rise in incorruption. 43 It is sown in 
 dishonour, it shall rise in glory ._ It is sov.-n in infirmity, it shall rise in power. 44 It is sovVn 
 a natural body : it shall rise a spiritual body. If there be a natural body, there is also a spirituaiV , 
 45 As it is written. The fast man Adam was made into a liuiiig soul : The last Adam into a quick- 
 ening spirit. 46 Yet that is not first which is spiritual, but that which is natural : afterward that 
 which is spiritual. 47 The first man of earth, earthly: the second man from heaven, heavenly, 
 48 Such as is the earthly, such also are the earthly, and such as the heavenly, such also are 
 the heavenly. 49 Therefore as we have borne the image of the earthly, let us bear also the 
 image of the heavenly. 50 This I say, brethren, that flesh and blood cannot possess the king- 
 dom of God: neither shall corruption possess incorruption. 51 Behold 1 tell you a mystery. 
 \Ye shall all indeed rise again : but we shall not all be changed. 52 In a moment, in the twink- 
 ling of an eye, at the last trumpet, for the trumpet shall sound, and the dead shall rise again 
 incorruptible : and we shall be changed. 53 For this corruptible must do on incorruption, and 
 this mortal do on iminorlaiity. 54_ And when this mortal hath done on immortality, then shall 
 come to pass the saying that is written. Death is swalloived vp in victory. 55 Death where is thy 
 victory 7 death xdiere is thy sting ? 56 And the sting of death is sin : and the power of sin is the 
 Law. 57 But thanks be to God that hath gi\ en us the victory by our Lord Jesus Christ. 58 
 Therefore, my beloved brethren, be stable and immoveable : abounding in the work of our Lord 
 always, knowing that your labour is not vain in our Lord. 
 
 , ^ t 
 
 Annotations. 
 
 ver. 15. False witness of God. So may we say, 
 if the Catholic faith in al! points be not true, then 
 our first Apostles were false witnesses, then 
 hath our Country believed in vain all this while, 
 then are all otir fathers dead in their sins and 
 perished, which, pre-supposing Christ to be 
 God, were the greatest absurdity in the world. 
 
 ver. 32. Let us eat and drinj;. Ambrose ap- 
 plieth these words to our Chri.si ian Epicureans 
 that take away fasting and deny the merit 
 thereof How can we be saved, saith he, if we 
 wash not away our sins by fasting, seeing the 
 Scriptures say fasting and alms deliver from sin ? 
 
 Ca.iPTER 15. 
 What are these new masters that exclude all merit 
 of fasting 7 is not this the very voice of the heathen 
 sayirnr, Let us eat and drink to-morrow we shall die ? 
 lib. 10. episl. ep. 82. 
 
 ver. 41. Star diJferetJt. The glory of the bodies 
 of Saints shall not be alike, but different in 
 heaven according to men's merits. 
 
 ver. 44. Spirilualbody. As to become spiritual 
 doth not take av/ay the substance of the body 
 glorified : no more when Christ's body is said 
 to be in spiritual sort in the Sacrament, doth it 
 import the absence of his true body, and sub- 
 stance. 
 
276 
 
 I. CORINTHIANS. 
 
 CHAPTERXVI. 
 He prescrHjeth an order for their contributing to the Christians at Jerusalem, 3 promising to come unto 
 them. OJ Timothy and oj Apollos coming thither, 13 andso with exhortation, and divers commen- 
 dations, he endelh. ' 
 
 1 And concerning the collections that are made for the saints, as I have ordained to the 
 Churches of Galatia, so do ye also. 2 In the first of the Sabbatl' let every one of you put apart 
 with himself, laying up what shall well like him ; that not when I come, then cuile('iiontf be 
 made. 3 And when 1 shall be present: whom you shall approve b> letters, them will I send 
 to carry your grace into Jerusalem. 4 And it it be worthy tiiat I also go, they shall go wiih 
 me. 5 And I will come to you, when I shall have passed through Macedonia, for I will pa>- 
 through Macedonia. 6 And with you perhaps I will abide, or will winter also : liiat you mm 
 bring me on my way whithersot^ver I go. 7 For 1 will not now see you by the way, lor 1 lioj i 
 that I shall abide w-ith you some little time, if our Lord will permit. 8 But I will tarry at 
 Ephesus until Pentecost. 9 For a great door and evident is opened unto me : and many ad- 
 versaries. 10 And if Timothy come, see that he be without fear with you, for he workein the 
 work of our Lord, as also I. 11 Let no man therefore despise him, but conduct you him in 
 peace : that he may come to me, for I expect him with the brethren : 12 And of brother 
 Apollo I do you to understand, that I much entreated him, to come unto you with the brethren? 
 and at all it was not his mind to come now, but he will come when he shall have leisure. 13 
 Watch ye, stand in the faith, do manfully, and be strengthened. 14 Let all your things be done 
 in charily. 15 And 1 beseech you brethren, you know the house of Stephanas, and cf Fortu- 
 nalus, that they are the first fruits of Achaia, and have ordained themselves to the ministry of 
 the saints : 16 That you also be subject to such, and to every one that helpeth and laboureth 
 with us. 17 And I rejoice in the presence of Stephanas and i orturiatus and Achaicus, because 
 that which you wanted,' they have supplied. 18 For they have refreshed both my spirit and 
 yours. Know them therefore that are such. 19 The Churches of Asia salute you, Aquila 
 and Priscilla with their domestical Church salute you much in Our Lord. 20 AIHhe breifiren 
 salute you. Salute one another in a holy kiss. 21 The salutation with mine own hand Paul's. 
 22 If any man love not our Lord Jesus Christ, be he Anathema, Maranatha. S3 The _erace 
 of our Lord Jesus Christ be with you. 24 My charity be with you all in Christ Xesis, 
 Amen. 
 
 Annotations.- Chaptf.i 16. . 
 
 vex. ^. Pentecost. The Heretics and othernew like '-O be the feast of Whitsuntide, kept 
 
 fangled strive among themselves, whether and institvted even then by the Apostles, 
 
 Pentecost signify here the term of fifty days, as &ppeareth by the Fathers. Augustine, 
 
 or else the jews' holyday so called. But it epistle 119. c. 15. and 16. Ambrose in c. 17, 
 
 Cometh not to their iidnds, that it is most Luccb. 
 
II. C0RIXTHLVN3. 
 
 277 
 
 THE ARGUMENT OF THE SECOND EPISTLE TO THE CORINTHIANS. 
 
 For the time when tliis Episfle wiis written, look the Ara;ument of the Epistle to the Romans : 
 to wit, about the eifxhteenih year after his conversion, iindour Lord's Passion, because in th^ 
 11 Chapter he rnaiverh mention of It years, not only after his conversion, as to the Galatians, 
 but also after his Rapt, which seemeth to have been when he was at Jerusalem, Acte 9. 'Zi'i, 
 four years after his Conversion, OaL 1. 18, in a trance or excess of mind, as he calleth it, Ads 
 22. 17. It was written at Troas, it is thou2;ht, and sent by Titus, as we read Chap. 8. 
 
 It is for the most part arrainst those false Apostles, whom in the first part of the first to the 
 Corinthians, he noted, or rather spared, but now is constrained to deal openly against them, and 
 to defend both his own person, which they sought to bring into contempt, making way thereby 
 to the corruption of the Corinthians, and withal to maintain the excellency of the Ministry and 
 Ministers ot the New Testament, above which they did magnify the Ministry of the Old Tes- 
 tament: bearing themselves very high, because they were Jews. 
 
 Against these therefore Paul avoucheth the pre-eminent power of his Ministry, by which 
 power also lie giveth a pardon to the incestuous fornicator whoin he excomirtunicated in the 
 last Epistle, seeing now his penance, and again threateneth to come and excommunicate those 
 that had grievously sinned and remained impenitent. Two Chapters also he interposethof the 
 contribuiions to the Church of Jerusalem, mentioned in his last, exhorting them to do liberally, 
 and also to have all in a readiness against hiscoming. 
 
 THE SECOND EPISTLE OF PAUL TO THE CORINTHIANS. 
 
 CHAPTER I. 
 
 By his troubles in Asia he comforteth them, and, against his adversanes the fake Apostles of the Jews, 
 nUcgeth to them the testimony of his own and also of their conscience. 17 answering them that ofr- 
 jected lightness against him, for not coming to Corinth according to his promise. 
 1 Paul an Apostle of Jesus Christ by the will of God, and Timothy our brother: to the 
 Church of God that is at Corinth, with all the saints that are in all Achaia. 2 Grace unto you 
 and peace from God our Father, and from our Lord Jesus Christ. 3 Blessed be the God and 
 Father of our Lord Jesus Christ, the Father of mercies, and God of all comfort. 4 Who com- 
 forteth us in all our tribulation : that we also may be able to comfort them that are in all dis- 
 tress, by the exhortation wherewith we also are exhorted of God. 5 For as the passions of 
 Christ abound in us : so also by Christ doth our comfort abound. 6 And whether we be in 
 tribulation : for your exhortation and salvation, whether we be exhorted, for your exhortation 
 and salvation, which worketh the toleration of the same passions which we also do suffer. 7 
 And our hope is firm for you : knowing that as you are partakers of the passions, so shall you 
 be of the consolation also. 8 For we will not have you ignorant, brethren : concerning our 
 tribulation, which happened in Asia, that we were pressed above measure, above our power, 
 60 that it was tedious unto us even to live. But we in ourselves had the answer of death : that 
 We be not trusting in ourselves, but in God who raiseth up the dead. 20 Who hath delivered, 
 and doth deliver us out of so great dangers : in whom we hope that he will yet also deliver us. 
 11 You helping withal in prayer for us, that by many men's persons, thanks for t^iat gift which 
 
 Annotations. 
 
 ver. 5. Passions of Christ. All the afflictions 
 of the faithful be called Christ's own passions, 
 not only because they be suffered for him, but 
 for that there is so straight conjunction and com- 
 munion betwixt him being the head, and every 
 of the living members of his body, which is 
 the Church, that whatsoever is suffe red by any 
 one of t!ie same, is counted as a piece of his 
 own passion. As likewise whatsoever good 
 works be done to any of them, or by any of 
 them, be accepted as done to or by Christ 
 himself Which thing if the Protestants well 
 weighed, they would not marvel that the Ca- 
 tholic Church attributeth such force of merit 
 and satisfaction to the work of holy men. 
 
 ver. 5. The comfort abound. Worldly men 
 that see only the exterior miseries and afflic- 
 tions that CathoHcs do suffer, being persecuted 
 by the Heathen or Heretics, deem them ex- 
 ceeding miserable, but if they feU or could 
 conceive the abundance of consolation which 
 Christ evpr giveth according to the measure 
 of their affliction, they would never wonder at 
 2-1 
 
 Chapter 1. 
 the voluntary toleration of what torments so- 
 ever for Christ's sake, but would wish rather 
 themselves to be in any dungeon in England, 
 with the comfort that such have from God, 
 than to live out of the Church in all the wealth 
 of the world. 
 
 ver. 11. You helping in prayer. Paul knew, 
 that the help of other men's prayers was no- 
 thing derogatory to the office of Chri-st's me- 
 diation, intercession for him, nor to the hope 
 that he had in God : and therefore he craveth 
 the Corinthians' aid herein, as a support and 
 succour for himself in the sight of God. With 
 what reason or scripture then, can the Pro- 
 testants say, that the prayers of Saints be inju- 
 rious to Christ, or not to stand with the confi- 
 dence we have in him? As though it were 
 niore dishonour to God, that we shoiild use the 
 aid of Saints in heaven, than of sinners in 
 earth : or that the intercession of these our 
 fellows beneath were more available than the 
 pravers of those that be in the glorious sight 
 of God above. 
 
278 
 
 11. CORINTHIANS. 
 
 IS in 
 conscience 
 
 1 us, may be given by many in our behalf. 12 For our glory is this, the testimony of oor 
 science, that in simplicity and sincerity of God, and not in carnal wisdom, l)Ui in the grace 
 of God, we liave coriversecl in this world: and more abundantly towards you. 13 tor we 
 write no other things to you than that you have read and know. And 1 hope that you 
 shall know unto the end. 14 As also you have known u.s in part, that we are your ^lorv, aa 
 you also ours in the day of our Lord Jesus Christ. 15 And in this confidence 1 w ould first have 
 come to you, that you might have a second grace : 16 And by you pass into Macedonia, and 
 again from Macedonia come to you, and of you be brought on my way into .lewry. 17 Whereas 
 then I was thus minded, did I use lightness ? Or the things that I mind, do 1 mind according to 
 the Hesh, that there be with me,/< (s and It w not ? 18 But God is faithtul, because our preach- 
 ing which was to you, there is not in it, It ?'.'<, and // is not. 19 For tlie Son ot God, Jesus 
 Christ, who by us was preached amon^you, by me and Sylvanus and Timothy, was not. It is, 
 and It is not, but It is, was in him. 20 Tor all the promises of God that are, in him It m : there- 
 fore also by him. Amen to God, unto our glory. 21 And he that confirmeth us with you in 
 Christ, and that hath anointed us, God : 22 Who also hath sealed us, and given the pledge of 
 the Spirit in our hearts. 23 And I call God to witness upon my soul, that sparing you, I came 
 not any more to Corinth, 24 Not because we overrule your faith: but, we are helpers of your 
 joy, for in the faith you stand. 
 
 Annotations. Chapter 1. 
 ver. 11. By many men's. He meaneth, that as I fourth to the Ephesians, that the Sacrament of 
 the prayers of Uiany joined together for him, I Baptism doth not only give grace, but imprint- 
 shall be rather heara, than ofany alone : so ' eth and sealeth the soul of the baptized, with 
 their common thanksgiving to God for granting '• a spiritual sign, mark, badc;e, or token, which 
 their request, shall be more acceptable and ' can never be blotted out, neither by sin, heresy, 
 glorious to God, than any one man's thanks apostasy, nor other ways, but remaineth for 
 
 alone. Which thing doth much commend the 
 holy Church's public prayers, processions, sta- 
 tions, and pilgrimages, where so many meet 
 and uniformly join their prayers and lauds to- 
 gether unto Cod. 
 
 ver. 14. Your ff lory. The Apostles, teachers 
 and preachers that convert countries or parti- 
 cular persons to Christ, and the people or par- 
 ties by them converted, shall in the day of 
 judgment have much mutual joy and glory of 
 and for each other, one giving to the other 
 great matter of merit in this life, and of reward 
 in the next. 1 Thess. 2. verse 19. 
 
 ver. 18. It is, it is not. As he dischargeth 
 himself of all other levity touching his promise 
 or purpose of coming to them, so much more 
 of all inconstancy in preaching Christ's doc- 
 trine and faixh. Wherein, one day to afFirm, 
 another day to deny, to dissent from his fellows 
 or from himself, to change every year or in 
 every epistle the form of his former teaching, 
 to come daily with new devices repugnant to 
 his own rules, were not asreeable to an Apos- 
 tle and true teacher of Christ, but proper to 
 false Prophets and Heretics. Whereof we 
 have notorious examples in the Protestants : 
 who being destitute ot the spirit of peace, con- 
 cord, constancy, unity and verity, as they vary 
 from their own writinsrs which they retract, 
 reform or deform continually, so both in their 
 preachings and form of service, they are so 
 restless, changeable, and repugnant to them- 
 selves, that if they were not kept in awe with 
 much ado, by temporal laws or by the shame 
 and rebuke of the world, they would coin us 
 every year or every Parliament, new commu- 
 nions, new faiths, and new Christs, as you see 
 by the manifold endeavours of the Puritans. 
 And this to be the proper note of false Apostles 
 and Hereiics, Lrnnis, lib. 1. cnp. 18. and Ter- 
 tul. de prfTScrijit. Basil, epist. 82. 
 
 ver. 22. Ihth seiihd. The learned Divines 
 prove by this place, and by the like in the 
 
 ever in man for the cognizance of his Christen- 
 dom, and tor distinction from others which 
 were never of Christ's fold, by which also he 
 is as it were consecrated and deputed to God, 
 made capable and partaker of the rights of the 
 Church, and subject to her laws and discipline, 
 llierome, in Ephes. 4. Ambrose, Lih. 1. de Sp. 
 srincto, cap. 6. Cyril, Hierosel. Cuterliesi. 17. at 
 the end, and Dionysius Areopag. cap. 2. Keel, 
 hierarch. The which fathers express that spi- 
 ritual sign by divers agreeable names, which 
 the Church and most Divines, after Augustine, 
 call the character of Baptism, by the truth and 
 force of which spiritual note or mark of the 
 soul, he specially convinceth the Donatisis, that 
 the said Sacrament though given and minis- 
 tered by Heretics or Schismatics, or who else 
 soever, can never be reiterated, ep. 57. and lib. 
 6. cont. Doiiatist,cap. 1. andlih. 2. emit. Parmeni- 
 anum, cap. 13. As the like indelible characters 
 given also by the Sacraments of confirmation 
 and orders, do make those also irreiterable 
 and never to be received but once. Whereas 
 all other Sacraments saving these three, may 
 be often received of the selfsame person. And 
 that holy orders cannot be iterated, Augustine, 
 lib. 2. cont. Barmen, c. 13. lib. iehono eonjug. c. 
 24. and Gregory, lib. 2. Repist. eji. 32. The like 
 of confirmation" is decreed in the most ancient 
 council, Tarracon, cap. 6. Fintdly, that this 
 character is given only by these said three 
 Sacraments, and is the cause that none of them 
 can be in any man re))eated or reiterated, see 
 the decrees of the councils Florentine and 
 Trent. Which yet is no new device of them, 
 as the Heretics falsely affirm, but agreeable, 
 as you see, both to the scriptures and also to 
 the ancient fathers and councils. 
 
 ver. 24. Not becavse w overrule. Calvin and 
 his seditious Sectaries, with other like irhich 
 de.ipise dominion, as Judo describeth such, would 
 by this place deliver themselves from all yoke 
 of spiritual Magistrates and Piulers: namely. 
 
II. CORINTHIANS. 
 
 279 
 
 CHAPTERII. 
 
 PTOsecuting the true cause wfiich in the last chapter he gave of his not coming, 6 he pardoneth now 
 after some part of peifai/fbAim that/or incest he excommunicated in the last Epistle, requiring them 
 cbediently to consenwfihemknto. 12 Then, of his going from Troas into Macedonia, God every 
 where giving him triumph. 
 
 ] And 1 have determined with myself this same thing, not to come to you again in sorrow. 
 2 For it I make you sorry : and who is it that can make me glad, but he that is made sorry by 
 me ? 3 And this same I wrote to you : that I may not, when I come, have sorrow upon sorrow, 
 of the whicii I ought to rejoice : trusting in you all, that my joy is the joy of you all. 4 For of 
 much tribulation and anguish of heart I wvote to you by many tears : not that you should be 
 made sorry: but that you may know what charity I have more abundantly toward you. 5 And 
 if any man hath made sorrowfift, not me hath he made sorrowtul, but in part, that I burden not 
 all you. 6 To him that is .«uc#a one, this rebuke sufficeth that is given of many : 7 So tliat 
 contrariwise you should rather pardon and comfort him, lest perhaps such a one be swallowed 
 up with over great sorrow. 8 For the which cause 1 beseech you, that you confirm charity 
 
 Annotations. 
 that they be subject to no man touching their 
 faith, or for the examixiation and trial of their 
 doctrine, but to God and his word only. And 
 no marvel that the malefactors and rebels of 
 the Church would come to no Tribunal but 
 God's, that so they may remain unpunished at 
 least during this life. For though the Scriptures 
 plainly condemn their heresies, yet they could 
 writhe themselves out by false glosses, con- 
 structions, corruptions, and denials of the books; 
 to be Canonical, if there were no laws or judi- 
 cial sentence of men to rule and repress them. 
 Notwithstanding then these words of Paul, 
 whereby only tyrannical, insolent, and proud 
 behaviour and indi.screet rigour of Prelates or 
 Apostles towards their flocks is noted, as also 
 in the first of Peter, c. 5. the Greek word in 
 these places, and in the Gospel, Matt. 20. 25. 
 Mar. 10. 43. signifying lordly and insolent do- 
 minion: yet he had and exercised just rule, 
 pre-eminence, and prelacy over them, not ohly 
 for their life, but also and principally touching 
 their faith, for he might and did call them to 
 
 Annotations. 
 ver. 6. This rebuke sufficeth. This Corinthian 
 for incest was excommunicated and put to pe- 
 nance by the Apostle, as appeareth in the for- 
 mer Epjst. c. 5. And here order is given for 
 his absolution and pardoning. Wherein first 
 we have a plain example and proof of the Apos- 
 tolic power, there of binding, and here of loos- 
 ing: there of punishing, here of pardoning: 
 there of retaining sins, hereof remission. Se- 
 condly! we may hereby prove, that not only 
 amendment, ceasing to sin, or repentance in 
 heart and before God alone, is always enough 
 to obtain full reconcilement, whereas we see 
 here his separation also from the faithful, and 
 the Sacraments, and from all company or deal- 
 ing with other Christian men, besides other 
 bodily affliction: all which, called of the Apos- 
 tles before inleritus carnis. the destruction of the 
 flesh, and named here Rebuke, or as the Greek 
 word also importeth, mulct, penalty, correction, 
 chastisement, were enjoined him by the Apos- 
 tle's commandment in the face of the Church, 
 and bvthe offender patiently sustained so long. 
 Thirdly, we see that it lieth in the hands of the 
 Apostle, Bishops, and spiritual Magistrates, to 
 measure the time of such penance or discipline, 
 not only according to the weight of the offence 
 
 Chapter 1. 
 account for the same, and excommunicated 
 heretics for forsaking their faith. 1 Cor. 4, 5. 
 2 Cor. 10. 4. 13. 10. 1 Tim. 1,20. Tit. 1, 11. And 
 all Christian men are bound to obey their law- 
 ful Prelates in matters of faith and doctrine 
 specially, and must not under that ridiculous 
 pretence of obeying God's word only, which 
 is the shift of all other Heretics, as Anabap- 
 tists, Arians, and the like, as well as the Pro- 
 testants, disobey God's Church, councils, and 
 their own Pastors and Bishops, who by the 
 Scriptures have the regiment of their souls, 
 and may examine and punish as well John 
 Calvin as Simon Magus, for falling from the 
 Catholic faith : for though God alone be the 
 Lord, author and giver of faith, yet they are his 
 co-operators and coadjutors, by whom the 
 faithful do believe and be preserved in the 
 true faith, and be defended from wolves, whicli 
 be Heretics seeking to corrupt them in the 
 same. And this same Apostle challengeth to 
 be their father as he that begat and tornied 
 them by his preaching in Christ. 
 
 Chapter 2. 
 committed, but also according to the weakness 
 of the persons punished, and other respects of 
 time and place, as to their wisdom shall be 
 thought most agreeable to the parties' good, 
 and the Church's edification. Lastly, by this 
 whole handling of the offender's case, we may 
 refute the wicked heresy of the Protestants, 
 that would make the simple believe, no punish- 
 ment of a man's own person for sins commit- 
 ted, nor penance enjoined by the Church, nor 
 any pains temporal, or satisfaction for our life 
 past, to be necessary, but all such things to 
 be superfluous, because Christ hath satisfied 
 enough for all : which Epicurean doctrine is 
 repelled, not only hereby, but also by the Pro- 
 phets, .John the Baptist's, Christ's, and the 
 Apostle's preaching of penance and condign, 
 works or fruits of repentance, to every man in 
 his own person, and not in Christ's person only : 
 and by the whole life and most plain speeches 
 and penitential Canons of the holy Doctors and 
 Councils, prescribing times of penance, and 
 commending penance, enjoying penance, con- 
 tinually using the word satisfaction in this case 
 throughout all their works, as our adversaries 
 cannot but confess. 
 
 ver. 8. I beseech you. They which at the be- 
 
280 
 
 II. CORINTHIANS. 
 
 toward him. 9 For therefore also have I written, that I may knc 
 whether in all things you he obedient. 10 And whom you liavej 
 P^or my^lf also, that which 1 |)ardoiicd, it 1 pardoned any ihinn;, flf 
 11 That we be not circuiiivented ot Satan, tor we are not i.<:norani 
 
 jier experiment of yon, 
 piled any thing, I also, 
 the person ol Christ. 
 cQgitations. 12 And 
 
 Annotations. 
 ginning did bear too much with the offender, 
 and seemed loath to have him excomniunicated 
 in so austere manner : yet through theirobedi- 
 ence to the Apostle became on the otlnr side 
 so rigorous, and so far detesled the malefactor 
 after he was excommunicated, that the Apos- 
 tle now meaning to absolve him, was glad to 
 entreat and command them also to accept him 
 to their company and grace again. 
 
 ver. 9. Obedient. Though in the last chap- 
 ter he discharged himself of tyrannical do- 
 minion over them, yet he challengeth their 
 obedience in all things as their pastor and Su- 
 perior, and consequently in this point of receiv- 
 ing to mercy the penitent Corinthian. Whereby 
 we see that as the power and authority of ex- 
 communicating, so of absolving also was in 
 Paul's person, though both were to be done in 
 the face of the Church, else he would not have 
 commaiuled or required their obedience. 
 
 ver. 10. I also. The Heretics and others not 
 well founded in the Scriptures and antiquity, 
 marvel at the Pope's pardons, counting them 
 either fruitless or unlawful, or no older than 
 Gregory, but indeed the authority, power, 
 and right of them is of Christ's own word and 
 commission, principally given to Peter, aiul so 
 afterward to all the Apostles, and in their per- 
 sons to all the chief Pastors of the Church, 
 when it was said, Whatsoever you loose in earth 
 shall be loosed in heaven. By which commission 
 the holy Bishops of old did cutoff large pieces 
 of penance enjoined to offenders, and gave 
 peace, grace, or indulgence, before they had 
 accomplished the measure of their appointed 
 or deserved puni.shment, and that is to give 
 pardon. And so Paul here did towards the 
 Corinthian, whom he assoiled of mere grace 
 and mercy, as the word domire or condonare 
 doth signify, when he might longer have kept 
 him in penance and temporal affliction for his 
 offence. Whereof though he had already be- 
 fore God inwardly repented, yet was he justly 
 holden under this correction for some satis- 
 faction of his fault past, during the Apostle's 
 pleasure. To remit then the temporal punish- 
 ment or chastisement due to sinners after the 
 offence itself and the guilt thereof be forgiven 
 of God, is an indulgence or pardon, which the 
 principal Magistrates of God's Church by 
 Christ's wamant and the' Apostle's example, 
 haveever done, being no less authorized to par- 
 don than to punish, and by imitation of our Mas- 
 ter, who forgave the adulteress and divers 
 other offenders, not only tlieir sins, but .-.Iso 
 often the temiioral pum'shments due for liie 
 same, are as niurh given to rnercy ns 'o justice. 
 
 ver. 10. I pnrdoiifd. Kf;c"oio-/<o(. Tliontrh he 
 did great penance, sailh Theodoret, yet he 
 ealleth this pardoning, yipiv, a prace, because 
 his sin was greater than his penance. 
 
 ver. 10. For you. Theodoret upon this place 
 saith that the Apostle gave this pardon to the 
 
 Ch.aptkr. 2. 
 Corinthians at the intercession of the blessed 
 men Timotlieus and Titus. And we may read 
 in sundry places, oT Cyprian namely, that In- 
 dulgences or'< remission^ were given in the 
 Primitive CJiyr»h by the mediation" of holy 
 Conte.ssivs oVBtortyrs, and by communicating ' 
 the satisfaeto^^works of one to another, to 
 which end they gave their letters to Bishops in 
 the behalf of divers their Christian brethren, 
 a thing most agreeable to the mutual inter- 
 course that'is between the members of Christ's 
 mystical body,' and "very answerable to 'God's 
 justice, which by supiHy of the one sort that 
 aboundeth, stancieth entire in respect of the 
 other sort, also that wunteth. In which kind the 
 Apostle confesseth that himself by his suffering 
 and tribulations, supplieth the wants of such pas- 
 sions as Ciirist hath to suffer, not in his own 
 person, but in his body, which is his Church. 
 Whereupon we infer most assuredly, that the 
 satisfactory and penal works of holy Saints 
 suvl'ered in this life, be communicable and ap- 
 pliable to the use of other faithful men, their 
 fellow members in our Lord, and to be dis- 
 pensed according to every man's necessity and 
 deserving, by them whom Christ hath consti- 
 tuted over his family, and hath mfide the dis-, 
 pensers of his treasures. 
 
 ver. 10. In the person of Christ. For that 
 many might of ignorance or pride reprove the 
 practice df God's Churcli»and her Officers, or 
 (lefty t\w Apostles' authority to be so great 
 over men's souls, as to punish and to pardon in 
 this sort, Paul doih purposely and precisely 
 tell them, that he doth give pardon as Christ's 
 Vicar,,oiias bearing his persoii'in this ease : tmd 
 therefore that no man may marvel of his power 
 herein, except he think that Christ's power, 
 authority, and commission is not sufficient to 
 release temporal punishment due to sinners. 
 And this to be the proper meaning of these 
 words. In the person of Chri.'it, and not as the 
 Protestants would have it, the better to avoid 
 the former conclusion of the Apostle's giving 
 Indulgences, In the face or sif,rht of Chrjst, you 
 may easily understand by the Aposticfs like in- 
 sinuations of Christ's power, when he commit- 
 ted* the offender to Satan, affirming that he 
 gave that sentence in the name and with tlie 
 I rirdie or power of our Lord .Ieshs Christ. \n 
 all which cases the Protestants' blindness is 
 exceeding great, who cannot see that this is 
 not tlip way to' extol Christ's power, to deny it 
 to his Priests, seeing the Apostle challengeth 
 it bv that that Christ hath such power, and that 
 himself doth it in his name, virtue, and person. 
 So now in this, and in n(> other name, give 
 Popes and Bishops ttieirjiardons. WTiich per- 
 taining to releasing only of temporal punish- 
 ment due after the sin and eternal punishment 
 be forgiv^, is not so great a matter as the re- 
 mission of the sin itself- which yet the Priests 
 by express commission do also remit 
 
II. CORINTHIANS 
 
 281 
 
 when I was come to Troas for the Gospel of Christ, and a door was' opened unto me in our 
 Lord, 13 I had no rest in niy spirit, for that I found not Titus my brother, but bidding them 
 farewell, I went forth into Macedonia. 14 And thanks be to God, who always triuniphcth us 
 in Christ Jesus, and manifestetb the odour ot his knowledge by us in every place. 15 For we 
 are tlie good odour of Christ unto God in them that are saved, and in them that perish. 16 To 
 some indeed the odour of death unto death : but to others, the odour ol lite unto lite. And 
 to these things who is so sufficient? 17 For we are not as very many, adulterating the word 
 of God: but of sincerity, and as oi'God before God, in Christ we speak. 
 
 CHAPTER HI. 
 Lest the Judaical false Apostles should object again that he praiseth himself, he saith that the Co- 
 rinthians tare his commendation : and thty in their hearts being justified by his ministry, he thereof 
 inj'erreth that the miiiislers of the new Testament are Jar more glorious than they of the old, 12 and 
 our people more lightened, than theirs. 
 
 1 Begin we agaia to conniiend ourselves ? or do we need, as certain, Epistles of commenda- 
 tion to you, or ironi you? 2 Our Epistle you are, written in our hearts, which is known and 
 read of all men : ^ Being manifested that you are the Epistle of Christ, ministered by us, and 
 written not with ink, but with the Spirit of the living God: not in tables of stone, but in the 
 
 Annotations. 
 ver. 11. Circumvented of Sata7i. We may 
 see hereby, that the dispensation of such disci- 
 pline, and the releasing of the same, be put into 
 the power and hands of God's Ministers, to 
 deal more or less rigorously, to pardon sooner | 
 or later, punish longer or shorter while, as shail 1 
 be thought best to their wisdom. For the end j 
 of all such correction or pardoning must be the 
 salvation of the parties' soul, as the Apostle j 
 noted, 1 Corinth. 5. i5. Which to some, and 
 some certain times, may be better procured by ! 
 rigour of discipline, than by Indulgence, to j 
 som^ others, by lenity, and humane deahng, so 
 pardoning of penance is called in old Councils, 
 rather than by overnmch chastisement. For 
 consideration whereof, in some ages of the 
 Church, much discipline, great penance and sa- ■ 
 tisfactiort was both enjoined, and also willingly ! 
 sustained, and dien was the less pardoning and 
 fewer Indulgences, because in that voluntary ! 
 , use and acceptation of punishment, and great 
 zeal and fervour of spirit, every man fulfilled 
 his penance, and few asked pardon. Now in 
 the fall of devotion and loathsomeness that 
 men commonly have to do great penance, 
 tliough the sins be far greater than eVer be- 
 fore, yet our holy mother the Church knowing 
 with the Apostles the cogitations of Satan, 
 hctw hf would in this delicate time, drive men 
 either fp desperation, or to forsake Christ and 
 his' Church, and all hope of salvation, rather 
 than they would enter into the course of ca- 
 nonical discipline, enjoineth snjall penance, 
 
 Annotations. 
 ver. 3. The Epistle of Christ. Paul and other 
 holy writers of Scriptures dul set down many 
 things in writing, by pen, ink, and paper, all 
 which be of the Holy Ghost: but the special 
 and propeB book of Christ's truth and Gospel, 
 is not the external writing in those dead crea- 
 tures,- but in the 'hearts of the faithful, being 
 • the proper subject of these truths and graces 
 preached in the new Testament, and the habi- 
 tacle of the Holy Ghost. In the which book 
 of faithful men's hearts Paul wrote divers 
 things not tittered in any Epistle.: as sundry 
 .of the Apostles wrote the Christian religion 
 ip the hearts of their hearers only, and in 
 other material books not at afljwhereof Ireneus 
 21* . 
 
 Chaptek 2. 
 and seldom useth extreinity with offenders, as 
 the holy Bishops of the Primitive Church did, 
 but condescending to the weakness of her 
 children, pardoneth exceeding often and much, 
 not only all enjoined peiiance, but also all, or 
 great part of what punishment temporal soever 
 Hue or deserved, either in this world or in the 
 next. As for the Heretics which neither like 
 the Church's lenity and pardoning in these 
 days, nor the old rigour of the Primitive 
 Church, they be liloe to the Jews that con- 
 demned John the Baptist of austerity, and 
 Christ of too much freedom and liberty: not 
 knowing nor liking indeed either Christ's or- 
 dinance and commission in binding and loos- 
 ing, or his providence in the government of the 
 Church. 
 
 ver. 17. Adulterating. The Greek word sig- 
 nifieth to make commodity of the word of God, 
 as vulgar Vinters do of their wine, whereby is 
 expressed the peculiar trade of all Heretics, 
 and exceeding proper to the Protestants, that so 
 corrupt scriptures by mixture of their fanta- 
 sies, by false translations, glosses, colourable 
 and pleasant commeniaries, to deceive the taste 
 of the simple, as taverners and tapsters do, to 
 make their wines saleable by manifold artifi- 
 cial deceits. The Apostle contrariwise, as ail 
 Catholics, deliver the scriptures and utter the 
 word of God sincerely and entirely, in the 
 same sense and sort as the fathers left them to 
 the Church, interpreting theni by the same spi- 
 rit by which they were written or spoken. 
 
 Cha'pter 3. 
 lib. 3. c. 4. saith, What and if the Apostles also 
 had left nn scriptures, ousht we not tofvllow the 
 Order of the tradition, ivhieh they delivered unto 
 them to whom they committed the Churches ? to 
 the which ordinance many nations of those barba- 
 rous people thathavebelieved in Christ, do consent, 
 vnlhdul letter or ink, having salvation written in 
 the hearts, (aid keeping diligentli/ the tradition of 
 their elders. And Hierom, c.ont. Jo. Hiero. C. 
 9. ad Pam. In the Creed of Our faith and hope, 
 which being delivered by tradition from the Apos- 
 tles, is 7iot written in paper and znt, but in the 
 tahles carnal of the heart. And this is the 
 Church's book also, whereby and wherein she 
 keepeth faithfully all truth written in the 
 
II. CORINTHIANS. 
 
 tables carnal of the heart. 4 And such confidence we have by Christ to God. 5 Not that we 
 be sufficient to think any tiling oi ourselves as of ourselves : but our sufficiency is of God. 
 6 Who also hash made us meet Ministers of the New Testament: not in the letter, but in the 
 Spirit. For the letter killeth : but the Spirit quickeneih. 7 And if the ministration of death 
 with letters figured in stones, was in glory, so that the children of Israel could not behold the 
 face of Moses for the glory of his countenance, that is made void : 8 How shall not the 
 ministration of the Spirit be more in glorv ? 9 For if the ministration of damnation be in 
 glory: much more the ministry of Justice atoundeth in glory. 10 For neither was it glori- 
 lied, which in this part was glorious, by reason of the excelling glory. 11 Jor if that which 
 is made void, is by glory : much more that which abideth, is in glory. 12 Having therefore 
 such hope, we use much confidence : 13 And not as Moses put a veil upon his face, that the 
 children of Israel might not buliold his face, which is made void, 14 But their senses were 
 dulled. For until this present day, the self same veil in the lecture of the Old Testament re- 
 maineth unrevealed, because in Christ it is made void. 15 But until this present day, when 
 Moses is read, a veil is put upon their heart. 16 But when we shall be converted to our Lord, 
 the veil shall be taken away. 17 And our Lord is a Spirit. And where the Spirit of our Lord 
 is, there is liberty. 18 But we all, beholding the glory of our Lord with face revealed, are 
 transformed into the same image from glory unto glory, as of our Lord's Spirit. 
 
 CHAPTER IV. 
 TJiat according as no glorious a ministnj requireth, he liveth and preacheth sincerely, 7 the which 
 
 glory his adversaries cannot count vain, corisidering his persecutions, because persecution is to 
 
 Goas glory, and to our humility and hope, and meritorious of increase of grace in this life, and of 
 
 most ghrwus bodies and souls afterward. 
 
 1 Therelbre having this ministration : according as we have obtained mercy, we fail not. 
 2 But we renounce the secret things of dishonesty, not walking in craftiness, nor adulterating 
 the word of God, but in manifestation of the truth commending ourselves to every conscience 
 
 An.votations. 
 hearts of those to whom the Apostles did 
 preach, with the like diligence as she keepeth 
 and preserveth the other book which is of 
 holy scriptures, from all corruption of Heretics 
 and other injuries. 
 
 ver. 5. Uf ourselves. This maketh first 
 against the Heretics called Pelagians, that 
 hold our meritorious actions or cogitations to 
 be of freewill only, and not of God's special 
 grace. Secondly against tiie Protestants, who 
 on the contrary side refer all to God, and take 
 away man's freedom and proper motion in his 
 thoughts and doings : the Apostle confessing 
 our good cogitations to be our own, but not as 
 coming of ourselves, but of God. 
 
 ver. G. The letter killeth. As the letter of the 
 old law not tndy understood, nor referred to 
 Christ, commanding and not giving grace and 
 spirit to fulfil that which was commanded, did 
 by occasion kill the carnal Jew : so the letter 
 of the new Testament not truly taken or ex- 
 pounded by the Spirit of Christ, which is only 
 in his Church, killeth the Heretics : who also 
 being carnal and void of spirit, gaineth nothing 
 by the external jirecepts or good lessons of the 
 Scriptures, but rather taketh hurt by the' same. 
 Augustine, torn. 10. Serin 70. and 100 de tempore 
 and lib. de Sp. and lit. C. .5. 0. seq. 
 
 ver. 9. Much more. The pre-eminence of 
 the new Testament and of the lariesthood or 
 ministry thereof before the old, is, that the 
 new, by all her sacraments and priests as 
 ministers immediate of grace and remission 
 of sins, doth so ex opere operato give the spirit 
 
 An.notations 
 ver. 2. Adulterating. He giveth often warn- 
 in" of false teachers, whose special and 
 proper study is to fiilsify and adulterate by de- 
 ceitful constructions, interpretations, and ap- 
 plications, the word of God : having no other 
 
 Chapter 3. 
 
 of hfe and charity into the hearts of the faith- 
 fiil, as the old 
 act of tlie la'.v. 
 
 •ity 
 lid 
 
 fill, as the old did give the letter or extenwil 
 
 ver. 14. The self same veil. As the Jews 
 reading the old Testament, by reason of their 
 blindness, which God for the puiiishiiient of 
 their incretiulity, suffereth to remain as a 
 cover upon their eyes and hearts, cannot see 
 Christ in the scriptures which they daily hear 
 read in their Synagogues, but shall, when they 
 believe in him and have the cover removed, 
 perceive all to be most plainly done and spo- 
 ken of him in their law and scriptures : even 
 so Heretics having, as Augustine noteth, a far 
 greater cover of blindness and incredulity 
 over their hearts in respect of the Catholic 
 Church which they impugn, than the Jews 
 have con'*erning Christ, cannot see, though 
 they read or hear the scriptures read never so 
 much, the marvellous evidence of the Catholic 
 Church and truth in all points : but when they 
 shall return again to the obedience of the 
 same Church, they shall find the scrintures 
 most clear for her and her doctrine, ana shall 
 wonder at their former blindness. 
 
 ver. 17. Liberty. The spirit and grace of 
 God in the new Testament dischargeth us 
 of the bondatre of the Law and sin, but it 
 is not a warrant to us of fleshly Ucense, 
 as Peter writeth : nor dischargeth Chris- 
 tians of their obedience to order, law, and 
 power of Magistrates spiritual or temporal, as 
 some Heretics, of these days do seaitiously 
 teach. 
 
 ClIAPTEIl 4. 
 
 end but to make their advantage of the Scrip- 
 tures, and to gain glory and estimation among 
 the sinful and simple, by new devised exposi- 
 tions. Wherein the Protestants do excel the 
 ancient Heretics, none ever more impurely 
 
11. CORINTHIANS. 
 
 283 
 
 of men before God. 3 And if our gospel be also hid, in them that perish it is hid, 4 In whom 
 the God of this world hath blinded the minds of the infidels, that the illumination of the gos- 
 pel of the glory of Christ wlio is the image of God, might not shine to them. 5 For we preach 
 not ourselves, but Jesus Christ our Lord: and us, your servants by Jesus, 6 Because God 
 liath conmianded liglit to shine of darkness, he hath shined in our hearts to the illumination of 
 the knowledge of the glory of God, in the face of Christ Jesus. 7 But we have this treasure 
 in earthen vessels, that the excellency may be of the power of God, and not ot us. 8 In all 
 things we sulier tribulation, but are not in distress: we want, but are not destitute: 9 We 
 suffer persecution, but are not forsaken : we are cast down, but we perish not. 10 Always 
 bearing about in our body tlie mortification of Jesus, that the life also of Jesus may be mani- 
 fested m our bodies. 11 For we that live, are always delivered unto death for Jesus : that 
 the life also of Jesus may be manifested in our mortal tlesh. 12 Death then worketh in us, but 
 lite in you. 13 And having the same spirit of faidi, as it is written, / heUnjed for the which 
 cause I have spukeii, we also believe, for the which cause we speak also: 14 Knowing that he 
 %vhich raised up Jesus, will raise up us also with Jesus and set us with you. 15 For all things 
 are tor you: that tlie grace abounding by many in giving of thanks, may abound unto the glory 
 of God. IG For which cause we fail not : but although that our man which is without, cor- 
 rupt : yet that which is within, is renewed from day to day. 17 For that our tribulation 
 wliich presently is momentary and light, worketh above measure exceedingly an eternal 
 weight of glory in us, 18 We not considering the things that are seen, but that are not seen. 
 For the things that be seen, are temporal : but those that be not seen, are eternal. 
 
 CHAPTER. V. 
 That after death of the body the soul may to heaven : therefore, although naturally we alitor death, hy 
 grace he desireth it rather : 9 in considering of Christ' s just judgment, living as in the sight of 
 God, yea, and of their consciences. 12 Which he speaheth not to praise himself, hut because of his 
 Adversaries who did glory in carnal respects : but he and the other Apostles regard nothing 
 but their reconciliutions unto God by Christ, and to reconcile others aho. as being his legated 
 for that purpose. 
 
 1 For we know that if our earthly house of this habitation be dissolved, that we have a 
 building of God, a house not made with hand, eternal in heaven. 2 For in this also do we 
 groan, desirous to be over clothed with our habitation that is from heaven : 3 Yet so, if we 
 be found clothed not naked. 4 For we also tliat are in this tabernacle, groan being burdened : 
 because we would not be spoiled, but over clothed, that that which is mortal might be swal- 
 lowed up of life. 5 And he that niaketh up to this same, is God, who hath given us the pledge 
 of the Spirit. 6 Being bold therefore always, and knowing tliat while we are in the body, we 
 are pilgrims from God, 7 For we walk by faith and not by sight, 8 But we are bold, and 
 have a good will to be pilgrims rather from the body, and to be present with our Lord. 9 And 
 therefore we endeavour, whether absent or present, to please him. 10 For we must be all 
 manifested before the judgment seat of Christ, that everyone may receive the proper things 
 
 Annotations. 
 handling the word of God than they do. Ori- 
 gen calieth such, Scripturarum fares and adul- 
 teros, thieves and adulterers of the Scriptures. 
 Cyprian, de unit. Ecc. nu. 7. calieth them, cor- 
 rupters of the Gospel, false interpreters, arti- 
 ficers, and craft masters in corrupting the 
 truth. On the other side, for special reverence 
 and sincerity, of dealing in those matters, the 
 fathers and all Catholic preachers or Expositors 
 were of old called according to Paul's words 
 to Timothy, Rede tractantes verbum Dei, right 
 handlers of the word of God. 
 
 Annotations. 
 
 ver. 8. Present. This place proveth that the 
 Saints departed now since Christ, sleep not 
 till the day of judgment and that they be not 
 holden in any several place of rest from the 
 fruition of God till the resurrection of their 
 bodies, but that they be present with God in 
 their souls. Rom. 14. 10. 
 
 ver. 10. The proper thi?igs of his bodi/. Au- 
 gustine, Enchirid. c. 110. objecteth this speech 
 of the Apostle, as in the person of such as 
 deny the prayers, alms, and sacrifices of the 
 living to be available for the dead, and he an- 
 swereth as foUoweth. This practice, saith he, 
 of God's Church in the commendation of the dead, 
 
 Chapter 4. 
 
 ver: 17. Worketh. The temporal and short 
 tribulations, which we patiently and willingly 
 suiTer for Christ, do win us everlasting joy and 
 glory. And it is here to be noted against the 
 Heretics, that tribidations do work or cause 
 the said salvation, which they deny to be given 
 for such things, but for, or by faith only. Au- 
 gustine maketh such tribulations for Christ so 
 much the meritorious cause of everlasting life 
 and rest, that he saith it is saleable and bought 
 thereby. And it is written. Sap. 10. Godrender- 
 eth or repaireth to-just men the hire of their labours. 
 
 Chapters.' 
 is nothing repugnant to the seiitence of the Apostle 
 where he saith. That rue shall all stand before the 
 judgment seat of Christ, that every one may rcr 
 ceive according to his deser-ts in the body, either 
 good or evil. For in his life and before death he 
 deserved this, that these works after his death might 
 be profitable unto him, for indeed they be not frrofi- 
 tablefor all men and why so buthecause of the dif- 
 ference and diversity of men's lives while they 
 were in the flesh. August, lib. de Prad. Sanct. 
 cap. 12. and ad Dulcit. q. 2. Denis c. 7. Eccl. 
 Hierarck. 
 
 ver 10. Either good or evil. Heaven is as 
 well the reward of good works, as Hell is the 
 
S84 
 
 II CORINTHIANS 
 
 of tho body, according as he hath done, either good or evil. 11 Knowing tliercfore the fear of 
 our Lord we use persuasion to men : but to God we are nianilest. And I hope .ilso that in 
 your consciences we are manifest. 12 We connneiid not ourselves ai,'ain to you, liut give 
 you occasion to ":lory for us: that you may have against them that glory in luce, and not in 
 heart. 13 For whether we exceed m mind, to God : or whether we be sober, to you. 14 For 
 the cliarity of Christ urgeth us : judging thi.'j, tluit if one died for all, then ;ill were dead. 15 
 And Christ died for all : that they also which live, may not now live to themselves but to him 
 that died tor them and rose again. 16 Therefore Vi'e froin henceforth know no man according 
 to the tiesh : And if we have known Christ according to the flesh : but now we know him 
 more. 17 If then any be in Christ a new creature : the old are passed, behold all tilings are 
 made new. 18 ]5ut all of God, wlio hath reconciled us to himself by Christ: and haih tfiven 
 us the ministry of reconciliation. 19 For God indeed was in Christ, reconciling the world to 
 himself, not imputing to them their sins, and hath put in us the word of reconciliation. "20 For 
 Christ therefore we are legates, God as it were exhorting by us. For Christ we beseech you, 
 be reconciled to God. 21 Him that knew no sin, lor us he made sin : that we miglit be made 
 the justice of God in him. 
 
 CHAPTER VI. 
 That he hclprih irllh lih t-xhortdtionx, and in all lhini(K hehaveth himself as hecomelh a minnter of God. 
 
 11 \\ liicit lif spiiikitli. so oji: nil/. l/ii:aiist- his ht-nrt is opeti niito tlitvt: exhurliiig them to be likewise 
 
 bpen-hcurii'd towarils him, It and to avoid those Injidi-ls. 
 
 1 And we helping do exhort, that you receive not the grace of God in vain. 2 For he saith. 
 In time accepted liaoe I heard liiee: and in the day of salvation have I holpen thee. Behold now is 
 the time acceptable : behold now the day of salvation. 3 To no man giving any otfeiice, that 
 our ministry be not blamed : 4 But in all things let us exhibit ourselves as the ministers of God in 
 much i)atieiice, in tribulations, in necessities, in distresses. 5 In stripes, in prison.^, in seditions, in 
 labours, in watchings, in fastings, G in chastity, in knowledge, in longanimity, in sweetness, in 
 the Holy Ghost, in charity not feigned. 7 In the word of truth, in the virtue of God, by the 
 armour of justice on the right hand and on the left, 8 By honour and dishonour, by mtamy and 
 good fame: as seducers, and true : as they that are unknown, and known : 9 As dying, and 
 behold we live: as chastened, and not killed; 10 As sorrowful, but always rejoicing : aa 
 needy, but enriching many: as having nothing, and possessing all things. 11 Our mouth is 
 open to you, O Corinthians, our heart is dilated. 12 You are not straitened in us : but in your 
 
 Annotations. 
 stipend of ill works. Neither is faith alone 
 sufficient to procure salvation, nor lack of taith 
 the only cause of damnation: by good deeds 
 men merit the one, and by ill deeds they de- 
 serve the other. This is the Apostle's doctrine 
 here and in other places, howsoever the Ad- 
 versaries of good life and works teach other- 
 wise. 
 
 ver. 18. The ministry of reconciliation. Christ 
 is the chief Minister according to his intmhood, 
 of all our reconcilement to Ciod : and for him, 
 as his ministers, the Apostles and their suc- 
 cessors the Bishops and Priests of his Church, 
 in whom the word of reconcilement, as well 
 by ministering of the sacrifice and Sacraments 
 for the remission of sins, as by preachini4 and 
 government of the world to salvation, is placed. 
 And therefore their preaching must be to us, as 
 if Christhimselfdid preach :iheirabsolutionand 
 remission of sinners, as Christ's own pardon : 
 their whole office being nothing else, as we 
 
 Annotations. 
 
 ver. 1. IMpinir. For that he declarcth be- 
 fore the Ministers of the new Testament to 
 be Christ's deputies, and that when they 
 preach or do any function, God as it were 
 speaketh or doih it by them, he boldly now 
 saith. Helping (here/ore: that is to say, join- 
 ing or working together with God, we do ex- 
 hort. 
 
 ver. 1. Grace in vain. The crace of God 
 worketh not in man agninst his will, nor ibrceth 
 any thing without his acceptntion and consent : 
 and therefore it lieth in man's will to frustrate 
 
 Chapter 5. 
 see by this passage, but the Vicarship of Christ. 
 
 ver. 21. The justice oj God. Even as, saith 
 Augustine, tvhcn we read. Salvation is our Lord's, 
 it is not meant that salvation wherehy our Lord is 
 saved, hut itherehy they are saved whom he saveth : 
 .10 when it is said, God's justice, that is not to he 
 understood wherewith God is just, hut that wherehi/ 
 men are just whomln/ his gi-ace lie juslifi.th. A.\x- 
 gnst. dc'S/i. 4- lit. c. 18. ,;/((/ cp. f-JO. ud Ifonorat, 
 and iiblior Calvin's wicked iind unlearned gloss 
 on this place, that teacheth justice no other- 
 wise to be in man, than sin in Christ. Whereas 
 the Scriptures call man just, because he doth 
 justice : but not so call they Christ's sin, be- 
 ciuise he doth sin, but because he taketh away 
 sin, and is a sacrifice for sin, as the Heretics 
 know very well, that know the use and signi- 
 fication of the Hebrew word in the old Testa- 
 ment, namely Psa. 39, 8. and in the book of 
 Leviticus very often, c. 5. 6. 9. 12. 14. 16. and 
 Num. c. 29. 
 
 Chapter 6. 
 
 or to follow the motion of God as this text 
 plainly proveth. 
 
 I ver. 5. In walchings. When in the midst of 
 j many miseries and persecutions, the Apostles 
 I yet of their own accord added and required vo- 
 luntary vi<rils, fastings, and chastity, we may 
 well perceive these works to be wonderfully 
 grate hil to God, and specially needful to the 
 
 c'^''Sy- . • • r, 
 
 j ver. 10. Havinfr nothing. Augustine, m Ps. 
 
 113. gathereth liereby, that the Apostles did 
 
 vow poverty. 
 
II. CORINTHIANS. 
 
 285 
 
 own bowels you are straitened. 13 But having the same reward, I speak as to my children, 
 be you also dilated. 14 Bear not the yoke with infidels. For what participation hath justice 
 with iniquity ? or what society is there between light and darkness ? 13 And what agreement 
 with Christ and Belial? or what part haih the faithlul with the infideH 16 And what agree- 
 ment hath the temple of God with Idols? For you are the temple of the living God, as Gpd 
 saith, that I will dwell, und ivalk in titem, and will be their God : and they shall be my people. 17 For 
 the which cause. Go out of the 7nidst of (hem and geparate yourselves, saith our Lord, and touch not 
 the unclean : and I ti'ill receive you, 16 And J will be a father to you, and you shall be my sons and 
 daughters, saitli our Lord omniiHjleat. 
 
 CHAPTER VII. 
 He prnceedeth to exhort them to piiri/y, and to receive him into their charity. 3 Which lest they should 
 
 think he speaketh to accuse them, he cominendeth them highly, both for their behaviour toward Titus, 
 
 and for their pename which they had done upon his other epistle. 
 
 1 Having therefore these i>romises, my dearest, let us cleanse ourselves from all inquination 
 of the flesh and spirit, pertecrnw sauctitication in the fear of God. 2 Receive us. We have 
 hurt no man, we have corrupted no man, we have circumvented no man. 3 1 speak not to 
 your condemnation : tor I said before tliat you are in our hearts to die together and to live to- 
 gether. 4 Much is my confidence with you, nmch is my glorifying for you : I am replenished 
 with consolation: I do exceedingly abound in joy in all our tribulation. 5 For also when we 
 were come into Macedonia, our llesh had no rest, but we suffered all tribulation : without, 
 conil>ats : within, fears. 6 But God, that comforteth the humble, did comfort us, in the coming 
 of Titus. 7 And not only in his coming, but also in the consolation, wherewith he was com- 
 forted among you, reporting to us your desire, your weeping, your emulation for me, so that I 
 rejoiced the more. 8 For although I made you sorry in an Epistle, it repenteth me not : albeit 
 it repented me, seeing that the same Epistle, although but for a time, did make you sorry. 
 9 Now I am glad : not because you were made sorry, but be'-ausr you were made sorry to 
 penance. For you were made sorry according to God, that in nothing you should suffer detri- 
 ment by us. 10 For the sorrow that is according to God, worketh penance unto salvation that 
 is stable : but the sorrow of the world worketh death. 1 1 For behold this very thing, that you 
 were made sorry according to God, how great carefulness it worketh in you : yea defence, in- 
 dignation, yea fear, yea desire, yea emulation, yea revenge : in all things you have showed 
 yourselves' to be unde filed in the matter. 12 Therefore although I wrote to you, not for him 
 that did the injury, not for him that sufi'ered : hut to manifest our carefulness that we have for 
 you before God. 13 Therefore we are comforted. But in our consolation, we did the more 
 abundantly rejoice upon the joy of Titus, because his spirit was refreshed of all you. 14 And 
 if to him I gloried any thing of you, I am not confounded : but as we spake all things to you in 
 truth, so also our glorying that was to Titus, is made a truth, 15 And his bowels are more 
 abundantly toward you : remembering the obedience of you all, how with fear and trembling 
 you received him. 16 I rejoice that in all things I have confidence in you. 
 
 ' Annotations. 
 
 ver. 14. Bear not the yoke with Infidels. It is 
 not lawful for Catholics to marry with Here- 
 tics or Infidels. Jerome cont. Jovinian. lib. 1. 
 Cone. Laod. cap. 10, and 31. 
 
 ver. 14. What society. Generally here is for- 
 bidden conversation and dealing with all Infi- 
 dels, and consequently with Heretics, but spe- 
 cially in prayers, or meetings at their Schis- 
 matical Service, preaching, or other divine 
 office whatsoever. Which the Apostle here 
 uttereth in more particular and different terms, 
 that Christion folks may take the better heed 
 of it. No society, saith he, nor fellowship, no 
 participation nor agreement, no consent be- 
 tween light and darkness, Christ and Baal, the 
 
 Annotatfons. 
 ver. 9. Sorry to penance. The sorrow which 
 a man taketh for worldly losses or any tempo- 
 ral adversity, is not here commended, but that 
 vvhich is and ought to be in all men for their 
 sins past, which is called here, Sorrow towards 
 God and for petiance, otherwise called Contri- 
 tion, and is a thing exceedingly requisite and 
 much prized, the f^ruits whereof are those that 
 the Apostle reckoneth, working salvation : 
 
 Chapter 6. 
 temple of God and the temple of Idols : all Ser- 
 vice as pretended worship of God set up by 
 Heretics or Schismatics, being nothing else 
 but service of Baal, and plain Idolatry, and 
 their conventicles nothing but conspirations 
 against Christ, from stich therefore specially 
 we must sever ourselves always in heart and 
 mind, and touching any act of religion in body 
 also, according as the children of Israel were 
 commanded by God to separate themselves 
 from the Schismatics, Core, Dathan, and Abi- 
 ron, and their tabernacles, by these words : De- 
 part from the tabernacles of the impious men, and 
 touch ye not those things which pertain to them, lest 
 you be enwrapped in their sin. 
 
 Chapter 7. 
 which doctrine is far distant from Luther's, 
 and Calvin's, and such wicked libertines, that 
 teach contrition to be altogether a means to 
 make sinners either hypocrites or put them in 
 despair. 
 
 ver. 10. The sorrmu that. Contrition or sor- 
 rowful lamenting of our offences, is the cause 
 of salvation. Not only faith then saveth, as the 
 Heretics affirm. 
 
886 II. CORINTHIANS. 
 
 CHAPTER VIII. 
 
 By the example of the poor Macedonia iis he exhorielh th-m to contribute largely unto the Church of 
 Jerusukm, 7 tnid hy pniidnfr of Ihim, y uiid liy the luvniple oj Christ,' 14 and hi/ llieir own 
 spiritual profit in ieiiig partakers of that Church's 7ntnts, IC and by ci/minending the colli dors tliat 
 he sendcth. 
 
 1 And we do you to understand, brethren, the grace of God, that is given to the Churches 
 of Macedonia, 2 That in much experience ot tribulation they had abundance ot joy, and 
 their very deep poverty abounded unto the riches ot their simplicity, 3 For according to their 
 power, I give thciii testimony, and above their power tliey were willing, 4 Willi much ex- 
 nortation requetiting us the grace and connnunication ot the ministry that is done toward the 
 saints. 5 And not as we hoped, but their own selves they gave, first to our Lord, then lousby 
 the will ot (Jod : 6 Insomuch that we desir<'d Titus, that as he began, so also lie would perlect 
 in yi/U this grace also. 7 But as in all things you abound in faith, and word, and knowledge, 
 and all carelulness, moreover also in your chanty toward us that in this grace also yon may 
 abound. 8 I speak not as commandmg : but by the carelulness ot otiiers, approving also the 
 good disposition of your charity. 9 For you know the grace ot our Lord Jesus Christ, that for 
 you he was made poor, whereas he was rich : that hy his poverty you might be rich. 10 And 
 in this jioint 1 give counsel : tor this is protiiable to you, which have begun not only to do, but 
 also to be willing, trom the year past: 11 But now pcrtorm ye it also indeed: that as your 
 mind is prompt to be willing, so it may be also to perlorm, ot that which you have. 12 For if 
 the will be promjit : it is accepted according to that which it liaih, not according to lliat which 
 it hath not. 13 For not that other should have ease, and you tribulation: but by an equality. 
 14 Let in this present time your abundance supply their want: that their abundance also may 
 supply your want, that tliere be an equality. 15 As it is written : He that had much ulounded 
 vol: and he thai had little wanted not. 16 And thanks be to God, that hath given the selisame 
 carefulness for you in the heart of Titus, 17 For that he admitted indeed exhortation: but 
 being more careful, of his own will he went unto you. 18 We have sent also with him the 
 brother, whose praise is in the Gospel tlirouuh all the Churches. I'J And not only that, but 
 also he was ordained ot the Church's tellow of our peregrination, for this grace which is mi- 
 nistered of us to the glory of our Lord, and our determined will : 20 Avoiding this, lest any 
 man might reprehend us in this fulness that is ministered ot us. 21 J'or we provide good things 
 not only before God, but also before men. 22 And we have sent with them oiir brother also, 
 ■whom we have proved in many things often to' be careful : but now much more carelul, for the 
 great confidence in you. 23 Either tor Tiius which is my fellow and coadjutor towards you, 
 or our brethren Apostles of the Churches, the glory of Christ. 24 The declaration theretbre 
 which is of your charity and our glorying of you, declare ye towards them in the lace of the 
 Churches. 
 
 CHAPTER IX. 
 He proceedeth erhorling them to the aforesaid contribution, 3 to verify his commending of them, 6 
 and to do it liberally, that so they may merit the 7nore, and God he the moje praised. 
 1 For concerning the ministry that is done toward the saints, it is supertiuous for me to write 
 unto you. 2 For 1 know your prompt mind : for the which ] glory of you to the Macedonians : 
 That Achaia also is ready from the year past, and your emulation haih provoked very many. 
 3 But I have sent the brethren, that the thing which we glory of you, be not made void in this 
 behalf, that, as 1 have said, you may be ready. 4 Lest when the Macedonians shall coine with 
 me, and find you unready, we, that we say not. ye, may be ashamed in this substance. 5 
 Therefore I thought it necessary to desire the brethren that they would come to you, and pre- 
 
 Annotations. Chapter 8. 
 
 ver. 5. Then to tts. The principal respect 
 next after God, is to be had of our masters in 
 religion, in all temporal and spiritual duties. 
 
 ver. 14. Abundance supply. He mcancth that 
 such as abound in wordly riches, should com- 
 
 it. And this place provcth plainly that the 
 fastings and satisfactory deeds of one nuin, be 
 available to others, yea and that only Saints, 
 or other virtuous persons may in measure and 
 proportion of other men's necessities, and de- 
 
 municate for supply of other their brethien's , servings, allot unto them, as well the superero- 
 necessities, whatsoever they may: that on the gation of their spiritual works, as these that 
 other side they whom they iiclp in teniportils, abound in worldly goods, may give alms of 
 may impart to them again some of their spirit- I their superfluities, to them whic'li are in ne- 
 ual riches, as prayers, and other holy works ' cessity. Which interchange and propor- 
 and graces, which is a happy change and inter- j tion of things the Apostle doth evidently set 
 course for the wealthy men, if they could see I down. 
 
 Annotations. Chapter. 9. 
 ver. 1. Tovxird the Saints. By the Apostle's all other necessity, specially when their want 
 earnest and often calling upon the Corinthians cometh for confession of their taith. 
 to give alms for relieving the faithful in dis- ver. 5. Not as atxirice. The covetous man 
 tress, the Pastors of God's Church may learn, that parteth with his penny painfully and 
 that it specially pertaineth to their ofiice to be : with sorrow as thoutrh he lost a limb of 
 proctors for holy men in prison, poverty and I his body, is noted: and cheerful, ready, vo- 
 
II. CORINTHIANS. 
 
 237 
 
 pare this blessing before promised, to be ready so, as a blessing, not as avarice. 6 And this I 
 say, he that sovveth sparingly, sparingly also shall reap : and lie that sovveth in blcssmg, of 
 blessings also shall reap. 7 Every one as he huth determined in his heart, not ot sadness or of 
 necessity. 8 For Ood loveth a cheerful siver. 9 And God is able to make all grace abound in 
 you : that in all things always having all sufficiency, you may abound unto all good works. As 
 it is written: He distributed, he gave to the poor, his /usiice remaiueih forever. 10 And he that mi- 
 nisterethseed to the sower, will give bread also tor to eat; and will multiply your seed, and will 
 augment tlie increases of the fruits of your justice. 11 That being enriched in all things, you 
 may abound unto all simplicity, which workeih by us thanksgiving to God. 12 Because the 
 ministry of tJiis ottice doth not only supply those things that the Saints want, but aboundetli 
 also by many thanksgiving in our Lord. 13 By the proof of this ministry, gloriiying God in 
 the obedience of your confession unto the Gospel of Christ, and in the simplicity ot commu- 
 nicating unto them, and unto all. 14 And in their praying tor you, being desirous ot you because 
 of the excellent grace of God in you. 15 Thanks be to God tor his unspeakable gift. 
 
 CHAPTER. X. 
 Against the fuhe Apostles, granting the iiijirmiti/ of his person, he doth nntinlhstanding set out the 
 
 power of his Apostleship, I'l reprehending them also for challenging to themselves the praise of 
 
 other men's labours. 
 
 1 And I Paul myself beseech you by the mildness and modesty of Christ, who in presence 
 indeed am humble among you, but absent am bold on you. 2 But I beseech you, that being 
 present I need not be bold by that confidence wherewith I am thought to be bold against some : 
 which think us as though we walk according to the flesh. 3 For walking in the flesh, we war 
 not according to the flesh. 4 For the weapons ot our warfare are not carnal : but mighty to 
 God unio the destruction of munitions, destroying counsels. 5 And all loftiness extolling it- 
 self against the luiowledge of God, and bringing into captivity all understanding unto the 
 obedience of Christ. 6 And having in a readiness to revenge all disobedience, when your 
 obedience shall be fulfilled. 7 See the things that are according to appearance. If any man 
 have athance in himself, that he is Christ's : let him think this again with himself, that as he 
 is Christ's, so we also. 8 For and if I should glory somewhat more of our power, which our 
 Lord hath given us unto edification and not to your destruction : I shall not be ashamed, i) But 
 
 Annotations. 
 luntary, and large contribution is commend- 
 ed. 
 
 ver. 6. Sowetk sparingly. Alms is com- 
 pared to seed, for as the seed thrown into the 
 ground, though it seems to be cast away, yet 
 IS not lost, but is laid up in certain hope of 
 great increase : so that which men give in 
 alms, though it seem to be cast away and to 
 perish in respect of the^iver, yet indeed it is 
 most fruitful, the benefit thereof manifoldly 
 returning to him again. Whereupon the 
 Apostle's conclusion is clear, that according to 
 the measure of the Alms or seeding, which 
 is more or less in respect of the will and ability 
 of the giver, the increase and abundance of 
 harvest, that is, of grace and glory shall en- 
 
 Annotations. 
 
 ver. 4. Weapons. He meaneth the ample 
 spiritual and Apostolical power given by 
 Christ for the punishment of false Apostles, 
 Heretics and rebels to God's Church, who are 
 here noted specially by pride and insolence, 
 which are the proper marks of such fellows, to 
 extol themselves above the measure of the 
 science ot God, which consisteth in humble 
 obedience to the faith and the preachers of the 
 same. 
 
 ver. 6. To revenge. You may see hereby 
 that the spiritual power of Bishops is not only 
 in preaching the Gospel, and so hy persuasion 
 and exhortation only, as some Heretics hold, 
 to remit or retain sins, b'lt that it hath authori- 
 ty to punish, judge, and condemn Heretics and 
 other like rebels : which power one of the 
 principal rebels of this time being convinced 
 by the evidence of the place, acknowletlgeth 
 
 Chapter 9. 
 sue. Augustine, in Psal. 49. circa, med. and q. 
 4. ad Dulcilium. 
 
 ver. 9. His justice remaineth. The fruit of 
 alms is the increase of grace in all justice and 
 good works to life everlasting: God giving 
 these things for reward and recompense of cha 
 ritable works, whichtherefore hecalledthe seed 
 or meritorious cause of these spiritual fruits. 
 
 ver. 12. Doth not only supply. When alms 
 are given, specially to holy men, not only the 
 givers obtain great benefit thereby, ana the 
 wants of others be supplied, but God also by 
 the receivers continual prayers and thanks- 
 giving therefore, is exceedingly honoured: so 
 that charity bestowed in this sort, is an act of 
 God's worship and religion. 
 
 Chapter 10. 
 to be grounded upon Christ's word. Whatso 
 ever you hind in earth shall be bound in heaven 
 Mat. 18, 18. applying also the words spoken to 
 .Jeremiah, c. 1. \0, Behold I appoint thee over Na- 
 tions and liingdoms, that thou plant, pluck ap, 
 build and destroy : to confirm and explicate the 
 power Apostolic here alleged by Paul. Marry, 
 they would gladly draw this power from the 
 lawful successors of the Apostles, to them- 
 selves, their ministers and consistories which 
 are nothing else but the shops and Councils of 
 sedition and all the conspiracies of this time, 
 against the lawful Princes of the world. 
 
 ver. 8. Unto Edification. This great powers 
 of the Church's censures, specially of Ex- 
 communication, as it was given for the good 
 and salvation of the people, so it must not be 
 used against the innocent : no nor yet upon 
 Heretics or other ofl'enders, but where and 
 
II. CURINTHIANS. 
 
 that I may not be thought as it were to terrify you by Epistles. 10 For his Epistles indeed, say 
 they, are sore and vehement : but liis bodily presence weak, and his speech contemptible. 11 Let 
 him this thiniv that is such a one that such ;us wu are in word by Epistles, absent: such 
 also we are indeed, present. 12 For we dare not match or compare ourselves witli cer- 
 tain, that coinmcnd themselves : but we measure ourselves in ourselves and com|iare 
 ourselves with ourselves. 13 But we will not fjlory above our measure : but accordiiii^ to 
 the measure ot the rule, which God hath measured to us, a measure to reach even unto you. 
 14 For not, as though we reached not unto you, do we extend ourselves beyond. For we are 
 come as far as to you in the Gospel of Christ. 15 Not glorying about measure in other mens 
 labours : but having hope of your faith increasing, to be inagnified in you according to our rule 
 ai)undantly. 16 Yea unto those places that are beyond you, to evangelize : not in another 
 man's rule, to glory in those things that are prepared before. 17 But he that glorieth, let him 
 glory in our Lord. 18 For not he that commendeth himself, the same is approved : but whom 
 God connnendeth. 
 
 CHAPTERXI. 
 He rextsoncth the matter with the Corinthians, why they should prefer the false Apostles before him. 
 16 And because they give them leave to brn^ and commend themselves, and to abuse them so miserubb/, 
 he trusleth they vill iilso rrive him the hearing : 21 and so hebeginncth, and first showing himself hi 
 all Judaiciil rrsjiecis, vherein only stood all their boasting, to be as they are, he addeth afterwards such 
 a long roll of his siijleriiig for Christ, as is incomparable. 
 
 1 Would God you could bear some little ot my folly : but do you also support me. 2 For 
 I emulate you with the emulation of God. For I have despoused you to one man, to present 
 you a chaste virgin unto Christ. 3 But I fear lest, as the serpent seduced Eve by his subtlety, 
 so your senses may be corrupted, and fall from the simplicity that is in Christ. 4 For if he 
 that cometh, preach another Christ whom we have not preached, or you receive another spirit 
 whom you have notreceived : or another Gospel which you have not received : you mi^ht well 
 suffer it. 5 For I suppose I have done nothing less than the great Apostles. 6 For althougli 
 rude in speech, yet not in knowledge, but in all things we are made manifest to you. 7 Or did 
 I commit a sin, humbling myself, that you mig! t be exalted ? because I evangelized unto you 
 the Gospel of God gratis. 8 Other Churches I spoiled, taking a stipend for your ministry. 9 
 And when I was with you, and had need, I was burdenous to none : for that which I wanted, 
 the brethren supplied that came from Macedonia : and in all things I have kept myself without 
 burden to you, and will keep. 10 The truth of Christ is in me, that this glorying shall not be 
 infringed towards me in the countries of Arhaia. 11 Wherefore? because I love you not ? God 
 doth know. 12 But that which I do, I will also do, that 1 may cut away the occasion of them 
 that desire occasion : that, in that which they glory, they may be found even like us. 13 For 
 
 Annotations. 
 when it may by likelihood benefit either the 
 parties or the people, or may be executed 
 without the hurt or perturbation of the whole 
 Church, as oftentimes it cannot be, bv reason 
 of the midlitude of offenders. Which caused 
 the Apostle here to signify that he would no' 
 
 Annotations. 
 
 ver. 2. I have despoused. The Apostles and 
 their successors did despouse the people whom 
 tliey converted to Christ, in alljjurity andchas; 
 tiiy of truth, and wholly undehled and void of 
 error and heresy. 
 
 ver. 3. From the simplicity. People fall froin 
 their first faith, virginity, and simplicity in 
 Christ, not by sudden revolt, but by little and 
 little, in aivkig ear to the subtle persuasion of 
 the Serpent, speaking to them by the sweet 
 monihs and allurements of Heretic.", of which 
 kind of seduction, he giveth Eve for ari exam- 
 ple, who was bv her greedy desire of know- 
 fege, and the "Devil's jinimi.'ie of the same, 
 drawn from the native s'lnplicity and obedi- 
 ence to God, as at this day, promise and pre- 
 tence of knowledge driveth many a poor soul 
 from the sun-, true, sincere, and only belief of 
 God's Church. 
 
 ver. 4. He that comiih. Tiie note of a false 
 teacher, tocomc; ilnt i';, without lawful callinir 
 or sendine, to thrust and intrude- himself into 
 another man's charge. 
 
 Chapter 10. 
 use his uttermost authority against the false 
 Apostles which disturbed them, till themselvea 
 were in perfect obedience unto him, lest by 
 punishing the principal ofl'enders, a greater dis- 
 turbance and revoli uiiijht fall amongthepeople, 
 if they were not before in perfect obedience. 
 
 Chapter 11. 
 
 ver. 6. Rude in speech. Hereby we see, that 
 the seditious and false Teachers have often the 
 gift of eloquence, whereby the simple be easily 
 beguiled. Such were Core and Dathan, as Jo- 
 sephus writeth, Aniiq. lib. 4. c. 2. for the same 
 Augustine, ///'. 5. Confess, c. 3. and 13, callcth 
 the Heretic Faustus iVIanicheus, Magnum la- 
 quwum Diaboli, A great snare of the Devil, saying, 
 that he passed the glorious Doctor Ambrose in 
 sliowol words, but far inferior to him, without 
 all comparison, in substance and matter. In 
 which sort the Ajiostle here is glad to compare 
 himself with the false Apostles, whom the Co- 
 rinthians did follow and extol far above him 
 by reason of their eloquence, granting to them 
 that gift, but challenging to himself superiority, 
 in knovvlcdize, which all wise men prefer be- 
 fore vain words. And it is the bane of our 
 poor cotuitry, that the people now-a-days give 
 credit rather to new orators and foolish yon- 
 kers, for their sweet speeches, than to ihe glo- 
 rious Doctors of Christ's Church, for their in- 
 gular knowledge and more grave eloquence. 
 
ir. CORINTHIANS. 
 
 280 
 
 great matter theretore it his ministers be transfigured as the ministers oi justice ; 
 shall be according to their works. 16 Again I say, let no man think me to be foolish : other- 
 'wise take me as foolish that I also may glory a little, 17 That which I speak, I speak not 
 according to God, but as it were in foolishness, in this substance of glorying. 18 Because 
 many glory according to the flesh, I also will glory. 19 For you do gladly suffer the toolisli : 
 whereas yourselves are wise. 20 For you suffer if a man bring you into servitude, if a man 
 devour, it a man take, if a man be extolled, if a man strike you on the face. 21 I speak accord- 
 ing to dishonour, as though we had been weak in this part. Wherein any man dare, I speak 
 foolishly, I dare also. 22 They are Hebrews : and I. They are Israelites : and I. They are 
 the seed of Abraham: and I. 23 They are the ministers of Christ: and I- I speak as om; 
 scarce wise, more I : in many more labours, in prisons more abundantly, in stripes above mea- 
 sure, in deaths often. 24 Of the Jews five times did I receive forty, saving one. 25 Thrice 
 was I beaten with rods, once I was stoned, thrice I suffered shipwreck, night and day have I 
 been in the depth of the sea, 26 In journeying often, perils of waters, perils of thieves, perils 
 of my nation, perils of Gentiles, penis in the City, perils in the Wilderness, perils in the Sea, 
 perils among false brethren, 27 In labour and. misery, in much watchings, in hunger and 
 thirst, in fastings often, in cold and nakedness. 28 Beside those things which are outwardly : 
 my daily instance, the carefulness of all Churches. 29 Who is weak, and I am not weak? 
 who is scandahzed, and I am not burnt? 30 If I must glory: I will glory of the thinj^s that 
 concern my infirmity. 31 The God of our Father and of our Lord Jesus Christ, who is blessed 
 forever, knoweth that I lie not. oZ At Damascus the Governor of the nation under Aretas 
 the King, kept the City of the Damascenes, for to apprehend me : 33 And through a window 
 in a basket was I let down by the wall, and so escaped his hands. 
 
 CHAPTERXII. 
 He telleth of his incomparahle visions, 5 but for humility likelh better to talk of his infirmities : 11 
 putting the fault in the Corinthians, for that he is fain thus to rehearse his own commendations. 13 
 Where again he reasoneth the matter with them like a father, why they should prefer those false Apos- 
 tles before him. 20 And feareth lest at his coming he shall be compelled to excommunicate many 
 of them. 
 
 1 If I must glory, it is not expedient indeed, but I will come to the visions and revelations 
 of our Lord. 2 I know a man in Christ above fourteen years ago, whether in the body, I know 
 not: or out of the body, I know not : God doth know, such a one rapt even to the third heaven. 
 3 And I know such a man, whether in the body, or out of the body, I know not : God doth 
 know, 4 That he was rapt into Paradise : and heard secret words, which it is not lawful for 
 a man to speak. 5 For such a one I will glory: but for myself I will glory nothing, saving in 
 my infirmities. 6 For and if I will glory, I shall not be toolish : for I shall say truth, but I 
 spare, lest any man should esteem me above that which he seeth in me, or heareth any thing 
 of me. 7 And lest the greatness of the revelations might extol me, there was given me a 
 
 £rick of my flesh, an angel of Satan, to buffet me. 8 For the which thing thrice I besought our 
 lOrd, that it might depart from mc : 9 And he said to me. My grace sufficeth thee, for power 
 is perfected in infirmity. Gladly therefore will I glory in mine infirmity, that the power of 
 Christ may dwell in me. 10 For the which cause I please myself in infirmities, in contumelies, 
 in necessities, in persecutions, in distresses for Christ, for when lam weak, then am I mighty. 
 11 I am become foolish: you have compelled me. For I ought to have been commended of 
 you: for I have been nothing less than they that are above measure Apostles: although I am 
 
 Annotations. Chapter 11. 
 ver. 13. Crafty workers. A proper term for I and coinmendation of the scriptures. Read the 
 Heretics, that shape themselves into the habit notable admonition of Vincentius Lirinensis, in 
 of true teachers, specially by often allegation | hishook,^^ against profane 7iovelties of all heresies.'' 
 
 Annotations. 
 ver. 1. Visions. Cyprian, ep. 69. num. 4. com- 
 plaineth, that the adversaries of God's Church 
 and Priests, give no credit to visions, but their 
 incredulity is much more in our days, that con- 
 demn all such revelations, though they be re- 
 ported and recorded for most certain, of holy 
 Gregory, Bede, or who else soever. Yea they 
 are so wicked in this case, that the vision 
 which the holy author of the book of Macca- 
 bees calleth fide dignurn, worthy of credit, is 
 one cause why they deny the whole book to 
 be Canonical : and as we'll might they for this 
 vision deny all Paul's Epistles, and for the like, 
 the Acts of the Apostles, Acts 9. 10. 11. 12. 27: 
 and the Gospel itself, Matt. 1, 20. 2, 13, 19. 
 25 
 
 Chapter 12. 
 
 ver. 2. Rapt even. By this we may prove, that 
 it is neither impossible, incredible, nor inde- 
 cent, that is reported by the ancient fathers of 
 some, that have been ravished or rapt, whether 
 in body or out of body, God knovy-eth, and 
 brought to see the state of the next life, as well 
 of the saved as damned. 
 
 ver. 11. Above measure Apostles. Though all 
 were in that they were Apostles, of one and 
 the same order, yet we may see that some had 
 marvellous great pre-eminence and privilege 
 above others in the same office: specially Pe- 
 ter and John, whom Paul often calleth great 
 Apostles, above measure or passing Apostles, the 
 pilhrs, (j-c. 2 Cor. 11, 5. 12, 11. Gal. 2. 9 
 
290 II. CORINTHIANS. 
 
 nothing. 12 Yet the signs of my Apostleship have been done upon you in all patience, in signs 
 and wonders and mighty deeds. 13 For what is there that yon have had less ihan the ottier 
 Churches: but that Iniysell' have not burdened you / Pardon nie this injury. II Behold, now 
 the tliird time I am reudy to come to you : and 1 will not be burdenous unto you. For 1 seek 
 not the things that are yours : but you. For neither ouyht the children lay up treasures lor the 
 parents, but the pareni.s tor the children. 15 But ] luost gladly will besiow, and will mysell' 
 moreover be bestowed for your souls: although loviu" you more, I am loved less. 16 But be 
 ir eo : I have not burdened you : but being crafty, 1 toiik you by guile. 17 Have 1 circumvented 
 you by any of them whom 1 sent to you? 18 1 rerjuested Titus, and I sent with iiim a broiher. 
 Did Tiuis circumvent you/ walked we not with one spirit? not in the selisame steps? 19 Of 
 old think you that we excuse oufselves to you? Before God, in Christ we speak: but all 
 things, tny dearest, for your edifying. 20 For I fear lest perhaps when I come, J find you not 
 such as Ivvould : and I be found of you, such a one as you woidd not, lest perhaps contentions, 
 emuia ions, stomachings, dissensions, deiraciions, whisperings, swellings, seditious be among 
 you. 21 Lest again wiieu I come, God humble me among you: and I mourn many of them 
 that sinned before, and have not done penance for the uncleanncss and fornication and iiiconti- 
 nency that they liave committed. 
 
 CHAPTER XIII. 
 He drivelh info them the fear of cxcomJivuikniion : to the end Ihnt they doim; penance before hand, he 
 
 muy not he compfUed tonne his authorily when he comcthundas lie haih threatened. 11 And so witha 
 
 general eahorkilinn lie endtth. 
 
 1 Lo thi.s the third time J come unto you : In the mouth of two or three witnesses shall 
 every word stand. 2 1 foretold and do foretel as present, and now abseiu, to them that sinned 
 before, and all ihe rest, that if I come again, 1 will not spare. 3 Seek you an experiment of 
 him that speaketh in me, Christ : who m you is not weak, but is mighty in you? 4 For«l- 
 thouirh he was crucified of infirmity : yet he liverh by the power ot God. For we also are 
 weak in him : but we shall live with him by the power o! (jod on you. 5 Try your own selves 
 if you b.5 in the faith : prove ye yourselves. Know you not yourselves that Christ Jesl's is in 
 you, unless perhaps you be reprobates. 6 But 1 hope you know that we are not reprobates. 7 And 
 we pray God, that you do no evil, not that we may appear approved, but that you may do that 
 which is good, and we be as reprobates. 8 For we cannot any thing against the truth : but for 
 the truth. 9 For we rejoice, for that we are weak and you are mighty. This also we pray 
 for, your consimimation. 10 Therefore these things I write absent : that being present, I may 
 not deal hardly, according to the power which our Lord hath given me inito edification and 
 not unto destruction. 1 1 For the rest brethren, rejoice, be perfect, take exhortation, be of one 
 mind, have peace, and the God of peace and of love shall be with you. 12 Salute one another 
 in a holy kiss. All the Saints salute you. 13 The grace ot our Lord .liisus Christ, and the 
 charity of God, and the communtcation of the Holy Ghost be with you all. Amen. 
 
 Annotations. Chapter 12. 
 
 vrr. 12. Tnsi^ns. Miracles be necessary, and 
 be great sirrns of truth, when it is first newly 
 tausht. And therefore let all Catholic men 
 hold fast tliat faith wliich was first preached 
 and confirtiied by miracles, as in England by 
 
 their calling and doctrine by miracles, or else 
 let them be taken for false Aposdes as they 
 be. 
 
 ver. 21. Have not done. Twv ^tj ficmvovuvrwv, 
 which, as Augustine saith epist. 103, is spoken 
 
 Augustine, and in other nations by other holy i here of domg great penance for heinous sins, 
 Apostolic men. And let the Heretics that | as Penitents did in the Primitive Church. So 
 preach extraordinarily, newly, and otherwise that it is not only to repent or to amend their 
 than we received at our first conversion, show I lives, as the Protestants translate it. 
 
 Annotations. Chapter 13. 
 ver. 5. Try yonrselves. The Heretics argue [ is oi the Catholic faith, is not always of good 
 hereupon, that every man may know himself ; life and agreeable thereunto, nor the acts of 
 certainly to be in grace : where the Apostle our will so subject to understanding, that we 
 epeaketh expressly and only of faiih, the act can know certainly whether we be good or 
 whereof a man mav know and feel to he in evil. AuLnistine; ^wt. 7. r/e /icr/i?^. /«4V(7(<p, c. 15. 
 himself, because it is an act of understandins. Lib. de Cor. and grat. c. 13. and Thomas 1. 2. 
 though he cannot be assured that ho hath his q. W'i. art. f).^ 
 
 ein«remitfed, and that he is in all points in state ver. 10 The power. Ecclesiastical power to 
 of grace and salvation : because every man that < punish offenders by the censures of the church. 
 
GALATIANS. 
 
 291 
 
 THE ARGUMENT OF THE EPISTLE OF PAUL TO THE GALATIANS. 
 
 That this Epistle may seem to be the first that Paul wrote, was declared in the Argument of 
 the Epistle to the Romans, notwithstanding that in the second Chapter it is evident to have 
 been written fourteen years at the least after his Conversion, and, as it is said, from Ephesus, 
 belike at that time of his being there, which is mentioned Act. 18. 
 
 The occasion of it were sucii false Apostles as we read of Ad. 15. Et quidam descendentes, 
 &c. And certain coming duwn from Jewri/, taught the bretkren, that is, the Christian Gentiles at 
 Antioch, that unless you be circumcised according to the maimer of Moses, you cannot be saved. 
 Such comers also to the Galatians, whom Paul had converted, Act, 16. as himself mentioneth 
 Gul. 1. and 4. did seduce them, saying, that all the other Apostles, to whom they should rather 
 hearken than to Paul, who came they knew not from whence, did use Circumcision : yea, and 
 that Paul himself, when he came among them, durst do no other. And to win them more 
 easily, they did not lay on them the burden of the whole Lasv, but of Circumcision only. 
 
 Against these deceivers, Paul declareth, that he received his Apostleship and learned the 
 Gospel that .he preacheth of Christ himself after his resurrection : and that the other Apostles 
 although he learned nothing of them, received him into their society, and allowed well of his 
 preaching to the Gentiles, though thcinselves being Jews, and living among the Jews, had not 
 yet left the ceremonies of the Law : howbeit they did not put in them any hope ot justification, 
 but in Christ alone without them. He declareth moreover, that the said false Apostles belied 
 him, in saying that he also preached Circumcision sometimes. Again, that they themselves in 
 preaching no more but Circumcision, did against the nature of Circumcision, because it is a 
 profession to observe the whole Law : finally whatsoever they pretended, that indeed they did 
 it only to please the Jews, of whom otherwise they should be persecuted. 
 
 So that in this Epistle he handleth the same matter, which in tlie Epistle to the Romans : but 
 here less exactly and more briefly, because the Galatians were very rude, and the Romans 
 contrariwise, repieti omni scientia, Rom. 15. replenished with all knowledge. 
 
 THE EPISTLE OF PAUL TO THE GALATIANS. 
 
 CHAPTER!. 
 
 After the foundation laid in the salvation, 6 he exclaimeth against the Galatians, and their false 
 Apostles, 11 considering that the Gospel which he preached to them, he had it immediately of Christ 
 himself. 13 Which to show hebeginneth to tell the story of his conversion and preaching since then, 
 that as he lefirned nothing of the other Apostles, so yet hf had their approbation. 
 1 Paul an Apostle not of men, neither by man, but by Jesus Cnrist, and God the Father that 
 raised him from the dead, 2 And all the brethren that are with me : to the churches of Galatia. 
 3 Grace to you and peace from God the Father and our Lord Jesus (Mirist, 4 Who gave him- 
 self for our sins, that he might deliver us from this present wicked world, according to the will 
 •of our God and Father: 5 To whom is glory for ever and ever, Amen. 6 I marvel that thus 
 so soon you are transferred from him that called you into the grace of Christ, unto another 
 Oospel : 7 Which is not another, unless there be some that trouble you, and will invert the 
 Gospel of Christ. 8 But although we, or an Angel from heaven, evangelize vo you beside that 
 
 Annot.^tioms. 
 
 ver. 1. Neither by man. Though he were not 
 first by man's election, nomination, or assign- 
 ment, but by God's own special appointment, 
 chosen to be an Apostle : yet by the like ex- 
 press ordin.ince ol God, he took orders or im- 
 position of hands of men, as is phiin, Act. 13. 
 Let us beware then of such false Apostles, as 
 now-a-days intrude themselves to the office of 
 Ministry and preaching, neither called of God, 
 nor rightly ordered of men. 
 
 ver. 7. Invert the Gospel. New Gospellers 
 that pervert, corrupt, or alter the one only true 
 and first delivered Gospel are to be avoided. 
 Aug. cont. Faust, lib. 32. cap. 27. 
 
 ver 8. Or an Angel. Many worthy observa- 
 tions are made in the Fathers' writings, of the 
 earnest admonition of the Apostle, and much 
 may we gather of the text itself. 1. That the 
 credit of any man or Angel, for what learning, 
 eloquence, show of grace or virtue soever, 
 though he wrought miracles, should not move 
 a Christian man from that truth which he hath 
 once received in the Catholic Church; of 
 
 Chapter 1. 
 which point, Vincentius Lirinensis excellently 
 treateth, Z,(. CO)! P;-o/)/(. Har. Novitates. Where- 
 by we see that it is a great pity and shame 
 that so many follow Luther and Calvin, and 
 such other lewd fellows, into a new Gospel, 
 which are so far from Apostles and Angels, that 
 they are not any whit comparable with the old 
 Heretics in gifts of learning, or eloquence, 
 much less in good life. 
 
 2. Augustine noteth upon the word, Beside, 
 that not all other teaching, or more preaching 
 than the first, is forbidden, but such as is con- 
 trary and disagreeing to the rule of faith. The 
 Apostle did not say, saith he. If any man evan- 
 gelize to you more than you have received, hut, be- 
 side, that you received. For if he should say, that 
 he should be prejudicial to himself, who coveted to 
 come to the Thessalonians, that he misht supply 
 that which was ivanting to their faith. Now he that 
 supplielh, addelh that which was kicking, taketh not 
 away that which v;as, Sfc By which we see how 
 frivolously and calumniously the heretics charge 
 i the Church with addition to the Scriptures. 
 
29S 
 
 GALATIANS. 
 
 which we have evangelized to you, be he anathema. 9 As wc have said before, so now 1 say 
 a^ain, It any e vangehze to you, beside that which you have received, be he anathema. 10 For 
 do I now use persuasion to men, or to God? Or do I seek to please men I It I yet did please 
 men, 1 siiould not be the servant of Christ. 11 For i do you to understand, brethren, the Gospel 
 that was evan^'elized of me, that it is not according to man. 12 For neither did I receive it of 
 man, nor learn it: but by tiie revelation of Jksus Christ. 13 For you have heard my conver- 
 sation sometime in Judaism, that above measure 1 [)ersecuted the Church of God, and e.xpugned 
 it. 14 And proliteci in Judaism above many of mine equals in my nation, being more abun- 
 dantly an emulator oi the traditions of my fathers. 15 But when it pleased him that separated 
 me trom my riKJther's womb, and called me by his grace, to reveal his son in me, 10 That I 
 should evangelize him among the Gentiles, incontinent 1 condescended not to flesh and blood. 
 17 Neitiier came 1 to Jerusalem to the Apostles my antecessors : but I went into Arabia, and 
 again 1 returned to Damascus. 18 Then, alter three years I came to Jerusalem to see Peter, 
 and tarried with him fifteen days. I'J But other of the Apostles anw I none: saving .lames the 
 brother of our Lord. 20 And the things that 1 write to you : behold before God, that I lie not. 
 21 Alter that, 1 came into the parts of Syria and Cilicia. 22 And I was unknown by sight to 
 the Churches of Jewry, that were in Christ : 23 But they had heard only, I'hat he whicli per- 
 secuted us sometime, doth now evangelize the faith which sometime he expugned : 24 And 
 in me they glorified God. 
 
 A.NNOTATIONS. 
 
 3. As well by the word, evangelizcnnus, we 
 evangelize, as the word accepis/w, you have re- 
 ceived, we may note that the first truth, against 
 which no second Gospelling or doctrine may 
 be admitted, is not that only which he \vrote to 
 the Galatians, or which is contamed either in 
 his or any other of the Apostles' or Evangel- 
 ists' writings, but which was by word of 
 mouth also preached, taught or delivered to 
 them first, before he wrote to them. There- 
 fore the adversaries of the Church, that mea- 
 sure the word of God or Gospel by the Scrip- 
 tures only, thinking themselves not to incur 
 Paul's curse, except they teach direcdy against 
 the written word, are foully beguiled. As 
 therein also they shamefully err, when they 
 charge the Catholics with adding to the Gos- 
 pel, when they teach anything that is not in 
 express words written by the Apostles or 
 Evani^elists, not marking tiiat the Apostles in 
 this chapter, and elsewhere, conmionly calleth 
 his and his fellows' whole preaching, the Gos- 
 pel, be it written or unwritten. 
 
 4. By the same words we see condemned all 
 aftor-preaching, later doctrines, new sects and 
 authors of the same : that only being true, 
 which was first by the Apostles and Apostolic 
 men, as the lawful husbandmen of Christ's 
 field, sowed and planted in the Church : and 
 that false, which was later, and as it were, over- 
 sown by the enemy. By which rule not onlv 
 TertuUian, de Ptcbsct'ijA. num. 6. and 9. but all 
 other ancient Doctors, and specially Ireneus, 
 lib. 3. rxip. 2. 3. 4. tried truth from falselujod, 
 and condemned old Heretics, proving Marcion, 
 Valentine, Cerdon, Menander, and such like 
 false Apostles, because they came in with 
 their novelties long after the Church was set- 
 tled in former truth. 
 
 5. This curse or execration was pronounced 
 by the Apostle, touching nut only the Galatians, 
 or those of the Apostles' time, that preached 
 otherwise than they did, but it pertaineih to all 
 times, preachers, and teachers, unto the world's 
 end, and it eoncerneth them, as Vincentius 
 Lirinensis saith, that preach a new faith, or 
 change that old faith which they received in 
 tlie unity of the Catholic Church. To pmuh 
 wiij lliiii); to Christian Catholic men, saith he. 
 
 Chapter 1. 
 hegiden that which they have received, never was it 
 lawful, never is it, nor never shall it be lawful, to 
 say anathema to such, it hath been, and it is, and be 
 alwui/s behooveful. So Augustine by this place 
 holdeth all accursed, that draw a Christian man 
 from the society of the whole Church, to make 
 the several part of any one sect : that call to 
 the hidden conventicles of Heretics, from the 
 open and known Church of Christ : that allure 
 to the private, from the common : finally, all 
 that draw with chatting curiosity the children 
 of the Catholic Church, by teaching any tiling 
 besides that they foiuid in the Church, Epist. 
 48. P.tal. 103. Con. 2. nientionino; also that a 
 Donatist feigned an Angel to nave admo- 
 nished him to call his friend out of the com- 
 munion of the Catholic Church into his sect, 
 and he saith, that if it had been an Angel indeed, 
 yet should he not have heard him. 
 
 Lastly, Hierome useth this place, wherein 
 the Apostle giveth the curse, or anathema to 
 all false teachers, not once, but twice, to prove 
 that the zeal of Catholic men ought to be so great 
 toward all Heretics and their doctrines, that 
 they should give them the anathema, though 
 they were never so dear unto them. In which 
 case, saith this holy Doctor, I would not spare 
 mjiie own jia rents. Ad Pam. c. 3. cont. Jo. Ilier. 
 
 ver. 18. To see Peter. In what estimation 
 Peter was with this Apostle, it appeareth: 
 seeing for respect and honour of his person, 
 and of duty, as TertuUian, de Pregscript, saith: 
 notwithstanding his great affairs Ecclesiastical, 
 he went so far to see him, not in vulgar man- 
 ner, but, as Chrysostom noteth the Greek word 
 to import, to behold him as men behnkl a thing 
 or person of name, excellency, and maiesty, 
 for which cause, and to fill himself with the 
 perfect view of his behaviour he abode with 
 liim fifteen days. Hierom. Epist. 103. ad Pau- 
 linum, lom. 3. who maketh also a mystery of the 
 numhcT of days that he tarried with Peter. 
 Ambrose in Comment, huluslori, and Chrysostom 
 upon this place, and Uom. 87. in Joan. 
 
 ver. 19. James was called our Lord's bro- 
 ther, after the Hebrew phrase of the Jews, by 
 I which near kinsmen are called brethren, for 
 they were not brethren indeed, but rather sis- 
 I ter's children. 
 
GALATIANS. 
 
 293 
 
 CHAPTER II. 
 
 He telleth forth llie story he<run in the last CItuptvr, and how he reprehended Peter, 15 nvd. then 
 
 specially urgeth the ensirmple oj the Christian Jews, ukn soiiiilit unto Christ for Jtistili(atioii, nnd 
 
 that by warrant also of their Imw itself, as also because alherwise Christ's death had been iindlfss. 
 
 1 Then afler tourleen years I went up again to Jerusalem wiili Barnabas, taking Titus with 
 
 me. 2 And 1 went up according to revelauon: and conlerred with them tlie Gospel which 1 
 
 preach among the Gentiles, but apart with them that seemed to be something, lest perhaps in 
 
 vain I should run, or had run. 3 But neither Titus which was with me, whereas he was a 
 
 Gentile, was compelled to be circumcised : 4 But because of the false brethren craftily brouuht 
 
 in, which crattily came in to espy our liberty that we have in Christ .Iesus, that they might 
 
 bring us into servitude. 5 To whom we yielded not subjection, no not ior an hour, that the 
 
 truth of the Gospel may remain with you. 6 But of them that seemed to be somethinff, what 
 
 they were sometime, it is nothing to me^ God accepteth not the person of man, for to me, they 
 
 that seemed to be something, ad3ed nothing. 7 But contrariwise vvhen they had seen, that to 
 
 Chapter 2. 
 make it, to have the Scriptures approved by 
 the Church's testimony. Seeing the Gospel 
 which Paul preached, bei,ng of as much cer- 
 tainty and of the same Holy Ghost that the 
 Scriptures be, was to be put inconl'erence and 
 examination of the Apostles, without all dero- 
 gation of the truth, dignitj% or certainty of the 
 same. And tlie cavilling'of heretics,' "that we 
 make subject God's Oracles to man's censure, 
 and the Scriptures to have no more ibrce than 
 the Church is content to grant unto them, is 
 vain and false. For to bear witness or to give 
 evidence or attestation that the preaching or 
 writing of such, is true and of the Holy Glfost, 
 is not to make it true : no more than tlie Gold- 
 smith or touchstone that try arid discern which 
 is true gold, make it good gold, but they give 
 evidence to man that so it is. And therefore that 
 disputation also, whether the Scripture or the 
 Cimrchbe of greater authority, is superfluous: 
 either giving testimony to the other, and both 
 assured by tlie Holy Ghost from all error : the 
 Church yet being before the Scripture.s, the 
 spouse of Christ, and proper dwelling temple, 
 or subject of God and his graces : for the 
 which Church the Scriptures were, and not the 
 Church for the Scriptures. In which Church 
 there is judicial authority by ofhce and juris- 
 diction to determine of doubtful questions 
 touching the sense of Scriptures and other 
 controversies in rehgion, and to punish diso- 
 bedient persons. Of which judicial power the 
 Scriptures be not capable, as neither the truths 
 and determination of the same can be so evi- 
 dent to men, nor so agreeable and fit for every 
 particular resolution, as diversity of times 
 and persoris requireth. Certain is the truth, 
 and great is the authority of both : but in such 
 divers kinds, as they cannot be well compared 
 together. The controversy is much like as if 
 a man- touching the ruling a case in law or 
 giving sentence in a matter of question, should 
 ask, whether the judge, or the evidence of the 
 parly, be of more authority or credit, which 
 were as frivolous a dispute, as it were a dis- 
 oi^dered part for any man to say, he wot;!d he 
 tried by no other judge but by his own writings 
 or evidences. With such triiflers and seditious 
 persons have we to do now-a-days in divinity, 
 as were intolerable in any profane science or 
 faculty in the world. 
 
 ver. 6. Added nothing. The Gospel and 
 preaching of Paul were wholly of God, and 
 
 " ANNOTATION'S. 
 
 ver. 2. Conferredwith them. Though Paul were 
 taught his Gospel of God and not of man, and 
 had an extraordinary calling of Christ himself, 
 yet by revelation he was sent to Jerusalem to 
 confer the said Gospel which he preached, 
 with his elders the ordinary Apostles and Ru- 
 lers of the Church, to put both his vocation 
 and doctrine to their trial and approbation, and 
 to join in office, teaching, and society or com- 
 munion with them. P^or there is no extraor- 
 dinary or miraculous vocation that can sever 
 or separate the person so called, in doctrine 
 or fellowship of Christian life and religion, 
 from the ordinary kiiow^n society of God's 
 people and Priests. Therefore whosoever he 
 be, upon what pretence soever, that will not 
 have his calling and doctrine tried by the 
 ordinary Governors of God's Church, or dis- 
 daineth to go up to the principal place of our 
 religion, to confer with Peter and other pillars 
 of the Church, it is evident that he is a false 
 teacher, a Schismatic, and a Heretic. By which 
 rule you may try all your new teachers of«Lu- 
 ther's or Calvin's school : who never did nor 
 ever durst put their preaching to such confer- 
 ence or trial of holy Coimcil or Bishops, as 
 they ought to do, and would do, if it were of 
 God, as Paul's was. 
 
 ver. 2. In vain. Though Paul doubted not 
 of the truth of the Gospel which he preached, 
 knowing it to be of the Holy Ghost : yet be- 
 cause other men could not, nor would not ac- 
 knowledge so much, till it were allowed by 
 £uch as were without all exception known to 
 be Apostles and to have the spirit of truth, to 
 discern whether the vocation, spirit, and Gos- 
 pel of Paul were of God, he knew he should 
 otherwise without conference with them, have 
 lost his labour, both for the time past and to 
 come. He hod not had, sa\thH\eromc, security 
 of preaching the Gospel, if he had not been ap- 
 jjroved by Peter's sentence arid the rest that were 
 with him. Htero. epist. 89. c. 2. Tertul. lib. 4. 
 Cont. Marc, num 8. Therefore by revelation 
 he went to confer with the Apostles at Jerusa- 
 lem, that by them having his Apostleship aiid 
 Gospel liked and approved, he might preach 
 with more fruit. Wherein we see, this holy 
 Apostle did not as the seditious proud Heretics 
 do now-a-days, which refusing all man's attes- 
 tation or approbation, will be tried by Scrip- 
 tures only. As also we may learn, that it is 
 no such absurdity as the adversaries would 
 25* 
 
294 
 
 GALATIANS. 
 
 me was committed the Gospel of the prepuce, as to Peter of the circumcision. 8 For he that 
 wrought in Peter to the Aposileship of the circumcision, wrought in me also among the Gen- 
 tiles. 9 And when ttiey had known the grace that w as given nie, James, and Cephas, and John, 
 which seemed to be pillars, gave to me and Barnabas the right hands of society : that we untu 
 
 Ann'otations. 
 therefore though it were put to the Church's 
 probaiion, as j/oid is to the touch-stone : yet 
 being tound in ailjioints pure, nothing could be 
 idtered or amended therein by the Apostles. 
 Even so the Scriptures which are indeed 
 wholly of the Holy Ghost's enditing, being put 
 to the Church's trial, are iound, proved, and 
 testified unto the w'orld to be such, and not 
 made true, altered or amended by tlie same. 
 Without which attestation of the Church, the 
 lioly Scriptures in themselves were always 
 true before : but not so known to be, to all 
 Christians, nor they so bound to take, them. 
 And that is the meaning of the famous ' sen- 
 tence of Augustine, ront. epi.fund. c. 5. which 
 troubleth the lierelics so much, I would not. be- 
 lieve the Gos2)el, unless ike authority oj the Church 
 moved me. 
 
 ver. 7. To Peter of the circumcision. We may 
 not think, as the Heretics deceitfully teach, 
 that the chjTrge of the Apostles was so dis- 
 tincted, that none could preach or exercise 
 jurisdiction, but in those several places, or to- 
 wards tliose peoples or provinces only, where- 
 unto by God's appointment or their own lot or 
 election, they were specially designed. For, 
 every Apostle might by Christ's commission. 
 Malt. 28, Go, and teach all nations, use all spi- 
 ritual function through the whole world, yet 
 for the more particular regard and care of pro- 
 vinces, an^ for peace and order sake, some 
 were appointed to one country, and some to 
 anotiier : as, of the other Apostles, we see in 
 the Ecclesiastical histories, and for Peter, and 
 Paul, it is plain by this place and other, that to 
 them as to the two chief and most renowned 
 Apostles, the Church of all nations was given, 
 as divided into two parts, that is, Jews and 
 Gentiles, the tirst and principal being Peter's 
 lot, that herein also he might resemble our 
 Saviour, who was sent namely to the lost sheep 
 of Israel, and was properly the minister of the 
 circumcision: the second being Paul's, whom 
 Christ chose speciallv to preach to the Gen- 
 tiles: Not so for all that, that either he was 
 limited to the Gentiles only, whom the Acts of 
 the Apostles report in everyplace, first to have 
 entered into the Synagogues and preached 
 Christ to the Jews, as Tie wrote also to the 
 Hebrews, and ever had special regard and 
 honour to them, or Peter so bound to the Jews 
 only, that he could not meddle with the Gen- 
 tiles: seeing he was the man chosen of God, 
 by whom the Gentiles should first believe, who 
 first baptized them, and first gave order con- 
 cerning them. Therefore the treachery of 
 Calvin is intolerable, that upon this distinction 
 of the Apostle's charge, would have the simple 
 f-uppose, that Peter coidd not be Bishop of 
 Rome, so might he bar John from Ephesus also, 
 I'or deal among the Gentiles, as a thing against 
 Cfod's ordinance and the appointment between 
 liim and Paul: as though thereby the one had 
 
 Chapter 2. 
 bound himself to the other, not to preach or 
 meddle within his fellow's compass. And which 
 is lurther most seditious, he exiiorteth all men 
 to keep fast the foresaid compact, and rather to 
 have respect to Paul's Apostleship, than to 
 Peter's : as though the preaching, authority, 
 and Apostleship of both were not alike true, 
 and all of one Holy Spirit, whether tiiey 
 preached to Jews or Gentiles, as both did 
 preach unto both peoples, as is already proved, 
 and at length, jiartlv by the daily decay of the 
 Jewish slate and their incredulity, and partly 
 for that in Christianity the distinction of Jew 
 and Gentile ceased after a season : both went 
 to the chief city of the Gentiles, and there 
 founded the Church conunon to the Hebrews 
 and all nations, Peter first, and Paul afterward. 
 •And therefore Tertullian saith, de prescript, 
 numer. 11. O happi/ Church, to which the Apos-' 
 ties poured out all doctrine with their blotxl : Wiere 
 Peter suffereth like to our Lord's passion, where 
 Paul is crowned with John Baptist's death. 
 
 ver. 9. Gore the rifiht hands of society. There 
 is and always ought to i)e, a common fellow- 
 ship and traternity of all Pastors and Preachers 
 of the Church. Into which society whosoever 
 entereth not, but standeth in Schisms and se- 
 paration from Peter and the chief Apostolic 
 Pastor^, what pretence soever he hath, or 
 whence soever he challengeth authority, he is 
 a Wolf, and no true Pastor. Which union and 
 communion together was so necessary even 
 in Saint Paul's case, that nothwiihstandint^ his 
 special calling of God, yet the Holy Gliost 
 caused him to go up to his elder Apostles, to 
 be received into their fellowship or brother- 
 hood, tor it is to be noted, that Peter, James, 
 and John were not sent to Paul, to join with 
 him to be tried for their doctrine and calling, 
 by him : but contrariwise he was sent to them 
 as to the chiel' and known ordinary Apostles. 
 They therefore gave Paul their hands, that is 
 to say, took him into their society and not he 
 them. And Hierome's rule concerning this, 
 shall be found true to the world's end, speaking 
 of Peter's Successor : He that i^athcreth not 
 ■with thee, scuttcreth, epist. 57. And in another 
 place for the same cause he callelh Rome, ^«- 
 ti.''simum Ccmmunimiis portnm, the most safe 
 and sure haven of communion or society, jE^. 
 16. cap. 3. And whereas the Heretics by this 
 also would prove that Peter had no pre-emi- 
 nence above Paul, being his itllow Apostle, it 
 is ridiculous. As though all of one lellowship 
 or brotherhood be always equal, or as though 
 there were not order and government, supe- 
 riority and inferiority, in every society well 
 appointed. And they might perceive by this 
 whole passage, tliat Peter was the special 
 and in more singular sin-t, the Apostle of tlie 
 Jews, though James and John were also: a.'' 
 Paul is also called in more singular sort the 
 Apostle and Doctor of the Gentiles than Bar- 
 
GALATIANS. 
 
 295 
 
 »he Gentiks, and they unto the circumcision : 10 Only that we should be mindful of the poor : 
 the which same thmg also 1 was careful to do. 11 And when Cephas wais come to Antioch, I 
 resisted iiim in face, because he was reprehensible. 12 For before that certain came from 
 James, he did eat with the Gentiles: but when they were come, he withdrew and separated 
 himself, fearing them that were of the circumcision. 13 And to his simulation consented the 
 rest of the Jews, so that Barnabas also was led of them into that simulation. 14 But when I 
 
 Annotations. 
 iiabas, and yet they were both alike taken here 
 into this society, as they were both at once 
 and alike segregated into this ministry, and 
 ordered together. Acts 13. It is a poor reason 
 then to say or think Peter not to be above Bar- 
 nabas neither, because of this society and fel- 
 lowship unio which he was received together 
 with Paul. 
 
 ver. 11. I resisted him. Wicked Porphyry, as 
 liierome writeth, chargeth Paul of envy and 
 malapert boldness, and Peter of error. Prttm. 
 Comment, in Galat. Even so the like impious 
 sons ot Cham, for this, and lor other things, 
 gladly charge Peter, as though he had com- 
 mitted the greatest crimes in the v/orld, lor it 
 is the property of Heretics and ill men, to be 
 glad to see the saints reprehended and their 
 taults discovered, as we may learn in the writ- 
 ings of Augustine against Faustus the Mani- 
 chee, who gathered out all the acts of the 
 holy Patriarchs, that might seem to the people 
 to be worthy of blame. Wiien the said holy 
 Doctor delendeth at large against him, as both 
 lie, and before him Cyprian, find here upon this 
 Apostle's reprehension, much matter of prais- 
 ing both their virtues: Paul's great zeal, and 
 Peter's wonderful humility : that the one in 
 the cause oi God would not spare his superior, 
 and that the other, in that excellent dignity, 
 would not take it in ill part, nor by allegation 
 of his supremacy disdain or refuse to be con- 
 trolled by his junior, which of the two they 
 count the greater grace and more to be imitat- 
 (^d. For neither Peter, saith Cyi)rian, whom our 
 Lord chose the frst, and upon whom he huilt the 
 Church, when Paul disputed with him of circum- 
 cision, challenged insolently or arrogantly took any 
 thing to Idmself, sayitig that lie had the Primacy, 
 and therefore the latter disciples ought rather to 
 obey him, ep 71. ad Quhitum. nu. 2. And Au- 
 gust, ep. 19. c. 2. in fine. That which was done 
 of Paul profitably by the liberty of charity, the same 
 Peter took m good part by holy and benign godli- 
 ness of humility, and so he gave unto posterity a 
 rnore rare and holy example, if at any time perhaps 
 they did amiss, la be content to be corrected of their 
 juniors, than Paul, for to he bold and confident ■■ 
 yea the inferiors to resist their betters for defending 
 the truth of the Gospel, brotherly charity always 
 preserved. By which notable speeches of the 
 Doctors we may also see, how frivolously the 
 Heretics argue hereupon, that Peter could not 
 t»e superior to Paid, being so reprehended of 
 him : whereas the Fathers make it an example 
 to the superiors, to bear with humility the cor- 
 rection or controlment even of their inferiors. 
 Namely by this example, Aiigustirie, lib. 2. de 
 Jiirpt. cap. 1. excellently declareth, that blessed 
 ?iarlyr Cyprian, who walked away touching 
 the rebaptizing of them that were christened 
 <'f Heretics, could not, nor would not have 
 
 Chapter 2. 
 been offended to be admonished and reformed in 
 that point by his fellows or inferiors, much less 
 by a whole council. We have learned, saith he, 
 that Peter the Apostle, in whom the Primacy of the 
 Apostles by excellent grace js so pre-eminent, when 
 he did othermise concerning circurncisiqn than the 
 truth re({uired, was correpted of Paul the later 
 Apostle, I titink, without any reproach unto him, 
 Cyprian the Bishop rimy be compared to Peter the 
 Apostle. Howbeit I ought rather to fear lest I be 
 injurious to Peter. For who knoweth not that the 
 ■principality of Apostleship is to be preferred before 
 any dignity of bishop whaLwever? But if the 
 grace (if the chairs or sees differ, yet the glory of 
 the martyrs is one. And who is so dull that can- 
 not see, that the inferior, though not by office 
 and jurisdiction, yet by the law of brotherly 
 love and fraternal corraption, may reprehend 
 his superior? Did ever any man wonder that 
 a good Priest, or any virtuous person should 
 tell the pope, or any other 'great prelate or 
 greatest prince in earth, their taults '.' Popes 
 may be reprehended, and are justly admonished 
 of their faults, and ought to take it in good part, 
 and so they do, and ever have done, when it 
 Cometh of zeal and love, as of Paul, Ireneus, 
 Cypnun, Hieromc, Augustine,. Bernard: but of 
 ISimon Magus, Novatus, Julian, Wickliffe, Luthei, 
 Calvin, Beta, that do it of malice, and rail no 
 less at their virtues, then their vices, of such, 
 I say, God's prelates must not be taught nor 
 corrected, thoiigli they must patiemly take it, 
 as our Saviour did the like reproaches of the 
 malicious Jews, and a.s David did the maledic- 
 tion of Semei, "2 Reg. 16. 
 
 ver. 11. Reprehensible. The Heretics hereof 
 again infer, that Peter then did err in faith, and 
 therefore the popes may fail therein also. To 
 which we answer, That howsoever other popes 
 may err in their private teachings or writings, 
 whereof we have treated before in the annota- 
 tion upon these words. That thy faith fail not: 
 it is certain that Peter did not here fail in faith, 
 nor err in doctrine or knowledge. For it was 
 conversationis non prcedlcntionis vitium, as Tertul- 
 lian saith, de prescript, nu. 7. It was a default 
 in conversation, fife, or regiment, which may 
 be conunitted of any man, be he never so holy, 
 and not in doctrine. Augustine, and whosoever 
 make most of it, think no otherwise of it. But 
 liierome and many other holy Fathers deem it 
 to have been no fault at all, nor any other thing 
 than Paul himself did upon the like occasion : 
 and that the whole combat was a set thing 
 agreed upon between them. It is a school 
 point much debated between Hierome and Au- 
 gustine, Epist. 9. 11. 19. apud August. 
 
 ver. 11. In face. That is, in presence, before 
 them all, as Beza, himself expoundeth it. Yet 
 the English Bezites to the more disgracing of 
 Peter, translate, to his face. No. test. an. 1580. 
 
296 
 
 GALATIANS. 
 
 Baw they walked not rightly to the verity of the Gospel, I said to Cephas before them all : If 
 thou being a .lew, livest Genti!i;-like and not Judaicully : iiow dost thou compel tlie Gentiles to 
 Judaise. i5 We are by nature Jaws, and not of tlie Gentiles siimers. J6 But knowing that 
 man is not jUtJtified hy the works o: the Law, but by the taiih of Jesus Christ: we also believe 
 in Christ Jesus, that we may be justified by the faitli oi Christ, and not by the works of the Law, 
 lor the which cause, by the worlis ot ihe Law no tlesli shall be justified. 17 But if .'seeking to 
 be justified in Christ ourselves also be Ibund sinners: is Christ then a minister of sin ? God 
 forbid. 18 I'or iff build the same things again wliieh 1 have destroyed, 1 make myself a pre- 
 varicator. I'J I'or I by the Law am dead to the Law, that 1 may live to God : will) Christ 1 
 am nailed to the Cross. 20 And I live, now not 1 : but Clirist liveth in nie. And ihat tliat 1 
 live now in the flesh, I live in the iaith ot the Son of God, who loved me, and delivered him- 
 self tor me. 21 1 cast not away the grace of God. For if justice be by the Law, then Christ 
 died in vain. 
 
 CHAPTER III. 
 By their own conversion at the firat, 6 and by the example of Abraham, and promise made to him. he 
 shov;elh that the uai/ to ohtaiii the lieiwdirtion, is to seek unto God hyjuith in Christ. 10 Seeing also 
 that the J/iw curselh every one that hiilh not evermore kept the Law. 15 And, tliat the Law u.u.s- not 
 given to niter (Jml's Testament. I'J But to convince the Jews of sin. 2? And so to be their peda- 
 gogue or leader untf) Christ. 23 And then to cease. 
 
 1 O senseless Galatians, who hath bewitched you, not to obey the truth, before whose eyes 
 Jesus Christ was proscribed, being crucified among you? 2 I'his only 1 would learn of you, 
 By the works of the Law, did you receive the Spirii,or by the hearing of the faith? 3 Are you 
 so foolish, that whereas you began with the spirit, now you will be consummate witli the llesh ? 
 4 Have you suffered so great tliini;s without cause ! if yet without cause, o He tnerefore ihat gi veth 
 you the Spirit and worketli miracles among you : by the works of the Law, or by the hearing of the 
 faith dolh he it.' 6 As, Abraham lelicvcd God, and it was reputed to him unto justice. 7 Know ye 
 therefore that they that are of faith, the same are the children of Abraham. 8 And the scrip- 
 ture foreseeing that God justifieth the Gentiles by tiiith, showed unto Abraham before. That in 
 thee shall all nations be blessed. 9 Therefore they that are of faith, shall be blessed with the 
 faifiitul Abraham. 10 For whosoever are of the works of the Law, are under curse. I'or it is 
 written : Cursed be even/ one that abideth not in all things that be written in the book of the Law to do 
 them. 11 Rut that in the Law iw man is justified with God, it is manifest, because The just 
 liveth byj'aith. 12 But the Law is not by faith : but He that doth those things shall live in them. 
 13 Christ hath redeemed us from the curse of the Law, being made a curse for us, because it 
 is written, Cursed is every one that hangeth on a tree. 14 That on the Gentiles the blessing of 
 Abraham inight be made in Christ Jesus : that we may receive the promise of the Spirit by 
 faith. 15 Brethren, I speak according to man, yet a man's testament being confirmed, no man 
 despiseth, or further disposeth. 16 To Abraham were the promises said, and to his seed. He 
 saith not, And to seeds, as in many : but as in one, And to thy seed, which is Christ. 17 And this 
 I say, the testament being confirmed of God, the Law which was made after four hundred and 
 thirty years, maketh not void to frustrate the promise. 18 For if the inheritance be of the Law, 
 
 Annotations. Chapter 2. 
 ver. 16. Of the Lau). By this and by the I is, the ceremonies, sacrifices and sacra- 
 discourse of this whole ejjistle, you may ments thereof principally, and consequently 
 perceive, that when jus'.ificaiion is attributed all works done merely by nature and free 
 to faitli, the works of charity be not ex- will, without the faith, grace, spirit, and aid 
 eluded, but the works of Moses' law: that I of Christ. 
 
 Annotations. 
 
 ver. 1. Beiiitched' you. For any people or 
 person to forsake the failh of their first Apos- 
 tles and Conversion at the voice of a few no- 
 vellanes, seemeth to wise men a very bewitch- 
 ing and senseless brutishness. Such is the 
 case of our poor country, Germany, and others. 
 
 ver. 7. Of faith, the same. This laith whereby 
 Abraham was justified, his children the Gen- 
 tiles believing in Christ, implieth all Christian 
 virtues, of which the first is faith, the ground 
 and foundation of all the rest, and therefore 
 here and elsewhere often named of the Apos- 
 tles. 
 
 ver. 10. Cursed he. By this place the He- 
 retics would prove that no man is just truly be- 
 fore God, all being guilty of damnation and 
 God's curse, because they keep not of every 
 iota of the law, where indeed the Apostle niean- 
 eth not such as oli'end venially as it is plain by 
 
 Chapter 3. 
 
 the place of Deuteronomy whence he reciteth 
 this text, but only such as commit great and 
 damnable crimes, and so by trrievous and mor- 
 tal transgressions wholly break God's precepts, 
 and thereby incur the curse of the law, from 
 which the said Law could not deliver them of 
 itself, by any other means, but by the failh, and 
 grace of Christ Jesus. 
 
 ver. 11. Lively by flit h. It is neither the He- 
 retics' special presumption and confidence, nor 
 the faith of Devils, nor faith without works 
 which is dead in himself as James saith, that 
 can give lite to the just, for that which is 
 dead, cannot be t>ie cause of life, but it is the 
 Catholic faith, as Augustine writeth, which 
 worketh by charity, according to the Apostle'.s 
 own explication of this whole passage, by 
 which the just liveth, Lib. 3. c. 5. cont. duas ep. 
 Pelug. Annot. upon the same words Rom. 1. 
 
GALATIANS. 
 
 297 
 
 now not of promise. But God gave it to Abraham by promise. 19 Why was the law then ? 
 
 It was put for transgressions, until the seed came to whom he had promised : ordained by 
 Angels in the hand ofa mediator. 20 And a mediator is not ot one : but God is one. 21 Was 
 the Law then as;ainst the promises of God ? God Jorbid. For if there had been a Law given 
 that could justify, undoubtedly justice should be of the Law. 22 But the Scripture hath con- 
 cluded all thinijs under sin : that the promise by the faith of Jesus Christ might be given to them 
 that believe. 23 But before the faith came, under the Law we were kept shut up, unto that 
 faith which was to be revealed. 24 Therefore the Law was our Pedagogue in Christ : that we 
 may be justified by faith. 25 But when the faith came, now we are not under a pedagogue. 
 26 For you are all the children of God by faith in Christ .Iesus. 27 For as many of you as are 
 Daptized in Christ, have put on Christ. 28 There is not Jew nor Greek, there is not bond nor 
 free, there is not male nor female. For all you are one in Christ Jesus. 29 And if you be 
 Christ's, then are you the seed of Abraham, heirs according to promise. 
 
 CHAPTER [V. 
 That the Law was Jit for the time of nonage : hut being now come to full age, to desire such servitude ts 
 ahsurd specially for Gentiles. 12 And that he vriteth this not of any displeasures, hut to tell them 
 (he truth, rememltering how passingli/ they honoured him when he was present, and exhorting them 
 therefore not to hearht:n to thefahe apostles in his absence. 21 By the allegory also of Abraham's two 
 sons, .showing, that the children of the Jews' Synagogue shall not inherit, hut we who are the child- 
 ren of the free woman : that is, of the Catholic Church of Christ. 
 
 1 And I say, as long as the heir is a little one, he difTereth nothing from a servant, although 
 he be lord of all. 2 But is under tutors and governors until the time limited of the fathers. 3 
 So we also, when we were litde ones, were serving under the elements of the world. 4 But 
 
 Annotations. 
 ver. 27. Have put on Christ. Here the ad- 
 versaries might have seen, if they were not 
 blinded by contentious striving against God's 
 Church, that when Justification is attributed to 
 faith without mention of good works or other 
 Cliristian virtues and Sacraments, it is not 
 meant to exclude any of the same from the 
 working of justice or salvation, for here we 
 learn that by the Sacrament of Baptism also 
 
 Annotations. 
 ver. 3. Serving. There can be no external 
 worship of God nor association of men in re- 
 ligion, either true or false, without the use of 
 corporal things or elements. The Heathen so 
 used the creatures of elements that they served 
 them as their gods. The Jews of whom the 
 Apostle here speaketh, served not the crea- 
 tures themselves which they occupied in their 
 ceremonies, but they served the only true God 
 under the elements : that is to say, being ser- 
 vilely clogged, yoked, kept occupied and in 
 awe, with mnumerable fleshly, gross, and cum- 
 bersome offices about creatures. The Chris- 
 tians neither serve elements, as the one, nor 
 be kept in servile thraldom thereby, as the 
 other: but occupy only a iew exceeding easy, 
 sweet, seemly and significant for an agreeable 
 exercise both of body and mind. Whereof 
 Augustine saith thus, lib. 3. c. 9. de doct. Christ. 
 Some few for many, most easy to be done, most 
 honourable for signification, and most clean and 
 pure to he observed and kept, hath our Lord him- 
 self and the Apostolical discipline delivered. And 
 lib. de ver. relig. c. 17. Of the wisdom of God 
 itself man's nature being taken, whereby we were 
 called into liberty, a few sacraments most wholesome 
 were appointed and instituted, wliich might contain 
 the foriety of Christian people, that is, of the free 
 multitude under one God. And again, cont. 
 Faust, lib. 19. c. 13. The sacraments are change 1, 
 they are made easier, fewer, wholesomer, happier, 
 the same he hath in the 118. epistle c. 1. and 
 many other places besides. By which you may 
 
 Chapter 3. 
 we put on Christ, which is to put on faith, hope, 
 charity, and all Christian justice. By the same 
 we prove also that the Sacraments of the new 
 law give grace, for that the receivers thereof 
 put on Christ. And I he adversaries' evasion, 
 that it is the faith which worketh in the Sacra- 
 ment, and not the Sacrament itself, is plainly 
 false : Baptism giving grace and faith itself to 
 the infant that had none before. 
 
 Chapter 4. 
 see, it is not all one to use elements, visible 
 sacraments or ceremonies, and to serve them 
 as the Pagans do, or to serve under them as 
 the Jews did, wherewith the Heretics caium- 
 nioiisly charge the Christians. And as touch- 
 ing the small number, facility, efficacy and sig- 
 nification, wherein the said holy Fatherputteth 
 the special difTerence : who seeth not that for 
 so many busy sacrifices, we have but one : for 
 sacraments well near infinite, but seven: all 
 so easy, so full of grace, so significant, as can 
 be possible, as of every one in their several 
 places is proved. 
 
 Here, let the good readers take heed of a 
 double deceit used by the adversaries about 
 Augustine's places alleged, first, in that they 
 say he made but two Sacraments, which is un- 
 true, for, although treating of the difl^erence 
 between the Jewish sacraments and ours, he 
 namely giveth example in baptism and the 
 eucharist, as sometimes also lor example he 
 nameth but one, yet he hath no word nor sign 
 at all that there should be no more, but contra- 
 riwise in the foresaid epistle 118. he insinua- 
 teth, that besides those two, there be other of 
 the same, sort in the scriptures. Yea with wa- 
 ter and bread, which be the elements of the two 
 foresaid sacraments, he expressly nameth oil 
 also, lib. 2. cont. lit. Petil. c. 104. the element or 
 matter of the sacrament of confirmation: which 
 in the same place he maketh to be a sacrament 
 as baptism is. So doth he affirm of the sacra 
 ment of orders, lib. 1. de bapt. c. 1. and also of 
 
298 
 
 GALATIANS- 
 
 when the fulness of time came God sent his Son made of a woman, made under the Law. 5 
 tlu I TTv ^ "'" "" "'^^ "^'^/^^ V"^^"" ^^^ ^*'''' ^*^'*' "^^ ""2'" receive ihe adoption of 
 fr?"-" AhK^"i ,f ^""^^^MM "^^^°"^' ^"d hath sent the Spirit of his Son into vour hearts, cry- 
 aPn 1^ r"'l K T'\ ,1 f °? "^'^ '"^ '' "'^' a servant, but a son. And 'it a son, an heir 
 
 aUo by G.Hi. 8 but hen indeed not knowing God, you served them that by nature are not 
 God.. J j3ut now when you have known God or rather are known ol God: how turn you 
 a^gan^ to the weak a nd poor element s, which you will serve again 7 10 You observe days, 
 
 An.\otations. Chapteh 4. 
 
 matrimony, W..de?.o«oco«;uir. 0.24.01 penance j and sacramems, as most expound it, even so 
 likewi.se, lie sneakelh as ot i.infi^m vil>w.h Uo ; qI^,-, ,i,,.;,. ,.i,.„ ,.„ _^ , ^' *" 
 
 likewi.se, he speaketh as of baptism which he 
 calluth rcconciliaLioii, lib. 1. de adult, coiijug. c. 
 28. Lastly, by the book de visitationt injirmorum 
 ni Augusune, lib. 2. c. 4. by Prosper de praidic- 
 tiouihiis p. 2. c. 2;). Innocentius ad Eugubinum 
 to ] Cone. ep. ad Eugub. c. 8. Cyril, lib\ in Le- 
 viticum, and Chiysostom, lib. 3. de Sacerdolio, 
 Extreme unction is proved to be a sacrament. 
 It is ialse then that the Heretics affirm of Au- 
 gustine, by whose doctrine it is plain, that 
 though the elements or sacraments of the new 
 law be but lew, and very few in comparison of 
 those in the old law, yet there be no fewer 
 than seven specified by him. Which number 
 ot seven the holy councils of Florence and Trent 
 do expressly define to have been instituted by 
 Cliiisi, against these late Heretics. ActsS. \. 
 Tim. 4. John 20. Ja7nes 5. Ephta. 5. 
 
 The other forgery of the adversaries con- 
 cerning the elements or ceremonies, is, that 
 Augustiiie, epist. 119. cap. 19. should affirm, 
 thai the Church and Christitm people in his days, 
 whereupon they infer that it is so much more 
 now, were so laden with observation of uDprofit- 
 able ceremonies, that they were in as great ser- 
 viliiy and subjection to such things as the Jews. 
 He saiih so indeed of some partieular pre- 
 sumptions, inventions, and usages of certain 
 persons, as that some made it a heinous matter 
 to touch the ground with their bare feet within 
 their own octaves, and such like vanities. 
 Whereby some simple folks miuht be infec'ed, 
 which this holy Doctor specially misliked, and 
 wisheth, such things, as they may without 
 scandal, to be taken away. But that he wrote 
 or meant so of any ceremony that the Church 
 uselh, either appointed by scripture or council, 
 or custom of the Catholic Cliurch, himself de- 
 nieth it in express terms in the same place, and 
 in sundry other: where he ajloweth all the 
 holy ceremonies done in the ministration of the 
 sacraments and elsewhere. Whereby it is 
 clear, that the Church's most comely orders 
 and significant rites pertain not to the yoke of 
 the old law, much less to the superstition of 
 
 also their elements were weak and poor in 
 themselves, not giving life, salvation, and re- 
 mission of sins, nor being instruments or ves- 
 sels ot grace, as the seven sacramenis of the 
 new law be. 
 
 ver. 10. You observe days. That which Paul 
 speaketh against ihe Idolairical observation of 
 days, months, and times, dedicated by the 
 Heathen to their false gods, and to wicked 
 men or spirits, as to Jupiter, Mercury, Janus, 
 Juno, Diana, and such like, or against the su- 
 persiitious difierences of days, fatal, fortunate, 
 or dismal, and other observations ot times for 
 good luck or ill luck in man's actions, gathered 
 either by particular fancy, or pojular 'observa- 
 tion, or curious and unlawful arts, or, lastly, of 
 the Judaical festivities that were then ended 
 and abrogated, unto which notwithstanding cer- 
 tain Christian Jews would have reduced the 
 Galatians against the Apostles' doctrhie : all 
 that, I say, do the Heretics of our time talsely 
 and deceitfully interpret against the Christian 
 holydays, and the sanctification and necessary 
 keeping of the same. Which is not only con- 
 trary to the Father's exposition, but atrainst 
 the very scriptures, and the practise of the 
 Apostles and the whole Church. Auff. cont 
 Adimajit, c. 16. Ep. 1 18. c. 7. Hier. in Mine lo- 
 cum. In the Apocnivpse, c. 1. there is plain 
 mention of the Sunday, that is, our Lord's day 
 Dominicus dies, unto which the Jews' Sabbath 
 was altered, their Pasch into our Easter, their 
 Pentecost into our Whitsuntide : which were 
 ordained and observed of the Apo.^tles them- 
 ^l'''^^; ^"^ f^^ antiquity of the feasts of 
 Christ s Nativity, Epiphany, and Ascension is 
 such, that they can be referred to no other ori- 
 gin, but the Apostles' institution : who, as Cle- 
 ment testifieth, lib. 8. cont. Apost. cap. 39 gave 
 order for celebrating their fellow Apostles, 
 Stephen's, and other Martyrs' days after their 
 death : and much more no doubt did they give 
 order for Christ's festivities. Accordnw to 
 which, the Church hath kept not onlv his,'^but 
 Stephen's and the Innocents", even on "< he same 
 
 Gentility, as Heretics affirm : but to the sweet I days they be now solemnly Vepn" and "iTis^Mo^ 
 y'i^.°l.^'^"A' and hght burden of hisjaw, to j ther's, and other Saints, \s the advei^^aries 
 
 order, decency, and instruction of die faithful, 
 in all liberiv, love, faith, grace, and spirit. 
 
 ver. 3. Elements. That is, the rudiments of 
 religion, wherein the carnal Jews wen; trained 
 up: or the corporal creatures, wherein their 
 manifold sacrifices, sacraments, and rites did 
 consist. 
 
 ver. 9. Weak and poor. Whether he mean 
 of the creatures which the Gentiles served, as 
 jt may seem by the words before of serving 
 strange gods, so the elements were most base 
 and beggarly or of the Judaical ceremonies 
 
 themselves confess, above 1300 years, as ap- 
 Piiarcth in the brirbarous combats between 
 Westphalus the Lutheran, and Calvin, and by 
 the writings betwixt the Puritans and Pro- 
 testants. 
 
 For which purpose, see al.«o how old the 
 holydavs of Polycarp is in En.>J,i„s, lib. 4. o. 
 14. of the assumption of our ladv, or herdormi- 
 tion in Athanasms, Augustine, Hierome, Dama- 
 scerie, and both of that feast and of her nativity 
 in l.(»rnard, who protesserh he receired thrm of 
 i.he Church, and that they ought to be most solemnly 
 
GALATIANS. 
 
 2.99 
 
 nnd months, and times, and years. 11 I fear you, lest perhaps I have laboured in vain among 
 you. 12 Be ye as I, because 1 also am as you : brethren, I beseech you, you have hurt me 
 nothing. 13 And you know that by infirmi'y oC the flesh I evangelized to you heretofore. 14 
 And your tentation in my flesh you despised not, neither rejected, but as an Angel of God you 
 received me, as Christ Jesus. 13 Where is then your blei^sedness? for I give you testimony 
 that if it could be done you would have plucked out your eyes and have given tham to me. Iti 
 Am I then become your enemy, telling you the truth? 17 They, emulate you not well: but 
 they would exclude you, that you might emulate them. 13 But do you enmlate the good in 
 .good always : and not only when I am present with you. 19 My Ut le children, whom 1 tVa- 
 vail with all again, until Christ be formed in you. 20 And I would be with you now and 
 change my voice : because I am confounded in you. 21 Tell me yon that will be under the 
 Law, hive you not read the law? 22 For it is written, that Abraham had two sons: one of 
 the bond-woman, and one of the free-woman. 23 But he that of the bond-woman, was born 
 according to the flesh: and he that of the free-woman, by the promise. 2i Which things are 
 said by an allegory. For these are the two testaments. The one from mount Sina, gendering 
 unto bondage: which is Agar. 25 For Sina is a mountain in Arabia, which hath afl^nity to 
 that which now is .Jerusalem, and serveth with her children. 26 But tliat .lerusalem wliich is 
 above, is free : which is our mother. 27 For it is written : R>'jnice Ihnu barren, that hairesl nut : 
 hreak forth nnd cry, that trovaiJest not: because man i/ ore the children of the desolnte, more than of 
 her that hath a husband. 23 But we brethren, according to Isaac, are the children of promise. 
 29 But as then he that was born according to the flesh, persecuted him that was after the spirit : 
 so now also. 30 But what saith the scripture ? Cast out the hond-woinan and her son, for the son 
 
 Annotations. 
 kept, ep!sl. 174. Wherein we cannot but won- 
 der at the new Church of England, that, though 
 agaiiist the pure Calvinist's will and doctrine, 
 keep other s:iints and Apostles' days of their 
 death, and yet have abolished this special feast 
 of our lady's departure, which they might 
 keep, though they believed not her assumption 
 in body, whereof yet Denis giveth so great 
 testimony, being assured she is departed at 
 the least ; e.xcept they either hate her, or think 
 her worthy of less remembrance than any other 
 saint, herself prophesying the contrary of all 
 Catholic generations, that they should bless 
 her. And indeed the assumption is her proper 
 day, as also the feast of her nativity: the other 
 of the purificat'on and the anunciation, w^hich 
 they keep in England, being not so peculiar 
 to her, but belonging rather to Christ's presen- 
 tation in the temple, and his conception. To 
 conclude, we may see in Cyprian, ep. 34. Ori- 
 gin, ho. 3. in divers. Tertullian, de cor. mil. Gre- 
 gory Nazianzen, De amore pauperum, (he coun- 
 cil of Gangres, yea and in the council of Nice 
 itself, giving order for Easter and the certain 
 celebrating thereof, that Christian festivities 
 be holy, ancient, and to be observed on pre- 
 script days and times, and that this is not .Tu- 
 daical observation of days, as Arius taught, 
 for which he was condemned of heresy, as 
 Epiphanius witnesselh. But of holydavs Au- 
 gustine showeth both the reason, and his lik- 
 ing, in these memorable words. Fir=!t for the 
 feasts belonging to our Lord, thus : We dedicate 
 and consecrate the memory of God's benefits with 
 Solemnities, feasts, and certain appointed days, 
 lest bt/ tract of times there mig-hf creep in untrrate- 
 fii? and iinhind oblivion. Of the festivities of 
 Martyrs, thus : Christian people celehrate the 
 memories of Martyrs with religious solemniti/, both 
 to move themselves to imitation of them, and that 
 theit mail be partakers of their merits, and be holpen 
 with their prayers. Cont. Faust, lib. 20. c. 21. 
 And of all Saints' days, thus : Keep ye and cele- 
 brate niilh sohriety the Nativities of Saints, that ire 
 tnay imitate them which have gone before us, and 
 
 Chapter 4. 
 they may rejoice of us which pray for us. In Ps. 
 
 83, Cone. B. in. fine. 
 
 And as it is said of prescript days of feasts, 
 so the like is to be said of fasts, which else- 
 where we have showed to be of the Apostles' 
 ordinance. And so also of the Ecclesiastical 
 division of the year into Advent, Septua- 
 gessima, &c. the week into so many Ferics, 
 the day into Hours of prayers, as the Prime, 
 the Third, the Sixth, the None, &c. whereof 
 see Cyprian, who deriveth these things by 
 the Scriptures from the Apostles also, and 
 coimteth these things which the wicked Here- 
 tics reprove, to be full of mystery. Like unto 
 this also is it, that the holy Scriptures were so 
 disposed of, and divided, that certain pieces, 
 as is alw:iy3 observed and practised until this 
 day, should be read at one time, and Olivers at 
 other times and seasons, throughout the year, 
 according to the diversity of our Lord's ac- 
 tions and benefits, or the Saints' stories then re- 
 corded. Which the Puritan Calvinists also 
 condemn of superstition, desiring to bring in 
 hellish horror and all disorder. Cone. Carthag. 
 3. c. 47. aiM pag. 233. of this book. 
 
 ver. 14. As an Angel. So ought all Catholic 
 people receive their teachers in religion, with 
 ail duty, love and reverence. 
 
 ver. 24. By an allegory. Here we leam that 
 the holy Scriptures have beside the literal 
 sense, a deeper spiritual and more princely 
 meaning : which is not. only to be taken of the 
 holy words, but of the very facts and persons 
 reported : both the speeches and the actions 
 being significative over and above the letter, 
 which pregnancy of manifold senses if Paul had 
 not signified himself in certain places, the He- 
 retics had been less wicked and presumptuous 
 in condemning the holy Fathers' allegorical 
 expositions almost wholly : who now' show 
 themselves to be mere brutish and canial men, 
 having no sense nor feeling of the profundity 
 of the Scrintnrps, which our holy fathers the 
 Doctors of God's Church saw. 
 
 ver 29. This mutual persecution, is a figure 
 
300 
 
 GALATIANS. 
 
 of the hond-woman shall not be heir with the son of the free-woman. 31 Therefore, brethren, we are 
 not ihe children of the bond-woman, but of "thu tree : by the freedom wherewith Christ hath 
 made us tree. 
 
 CHAPTERV. 
 
 Against Uie lie of the false Apostles, he prolestelh his mind of Circumcision, 13 and testificth, that 
 
 they are called tu lilkrty. But yet lest any misrnnslnie Christian lilterty, he teUeth them that they 
 
 shall not inherit the kingdom, unless they abstain from the works of the Jlesh, which arc all inortal 
 
 sins : and do the fruitful works of the Spirit, fulfdling all the Commandments of Law hy Charily. 
 
 1 Stand, and not be holdcn in again with the yoke of servitude. 2 Beiioid I Paul tell you 
 
 that if you be circumcised, Christ shall profit you nothing. 3 And I testify again to every man 
 
 circumcising himself, that he is a debtor to do the whole Law. 4 You are evacuated from 
 
 Christ, that are justified in the Law : you are fallen from grace. 5 For we in spirit, hy faith, 
 
 expect the hope of justice. 6 For in Christ .Iesus neither circumcision ayaileth aught, nor 
 
 prepuce : but faith that worketh by charity. 7 You ran well, who hath hindered you not to 
 
 obey the truth ? 8 The persuasion is not of him that calleth you. 9 A little leaven corrupteth 
 
 the whole paste. 10 I have confidence in you in our Lord : that you will be of no other mind : 
 
 but he that troublethyou, shall bear the judgment, whosoever he be. 11 And as for me, brethren, 
 
 if as yet I preach circumcision, why no I yet suffer persecution? then is the scandal of the 
 
 cross evacuated. 12 I would they were also cut off that trouble you. 13 For yo\i, brethren, 
 
 are called into liberty: only make not this liberty an occasion to the flesh, but by charity serve 
 
 Annotations. 
 also of the Church justly persecuting Heretics 
 and contrariwise of Heretics, which be the 
 children of the bondwoman, unjustly perse- 
 cuting the Catholic Church. Aug. ep. 48. Isa. 
 54. 1. Ro. 9.8. Gen. 21. 10. 
 
 ver. 31. Freedom, lie nieaneth the liberty 
 and discharge from the old ceremonies, sacra- 
 ments, and the whole bondage of the law, and 
 from the servitude of sin, and the devil, to 
 
 Annotations. 
 
 ver. 6. Faith. This is the faith working by 
 charity, which Paul meaneth elsewhere when 
 Tie saith that faith doth justify. And noie well, 
 that by these terms Circumcision and Pre- 
 puce, not available to justification, it is plain, 
 that in other places he meaneth the works 
 of the Circumcision and Prepuce, that is, 
 of the Jews and the Gentiles, without faith, 
 which avail not, but faith workintj by charity : 
 as who should say, faith and good works, not 
 works without faith. 
 
 Again note here, that if the Protestants 
 would pretend conference of places to be the 
 best or only way to explicate hard speeches of 
 the holy Scriptures, had followed but their own 
 rule, this one text would have interpreted and 
 cleared unto them all other, whereby justice 
 and salvation might seem to be attributed to 
 faith alone : the Apostle here so expressly set- 
 ting down the faith which he commendeth so 
 much before, not to be alone, but with charity, 
 not to be idle, but to be working by charity : 
 as Augustine noteth, ili'fd. ct op. c. 14. P"ur- 
 ther the good reader must observe, that 
 whereas the Protestants some of them confess 
 that charity and good works be joined and re- 1 
 quisite also, and that tliey exclude them not, 
 but commend them highly, yet so that the said 
 charity or good works are no part of our jus- 
 tice, or any cause of justification, but as fruits 
 and effects of faith only, which they say doth 
 all. yea though th mother be present : this false 
 gloss niso is reproved evidently by this place, 
 which teacheth us clean contrary: to wit, that 
 faith hath her whole activity and operation to- 
 ward justice and salvation, of charity, and not 
 
 Chapter 4. 
 such as obey him : but not liberty to 
 do what every man list, or to be under no 
 obedience of spiritual or temporal laws and 
 governors : not a license never to pray, 
 tast, keep holyday or workday, but when 
 and how it seemeth best to every man's 
 fantasy. Such a dissolute licentious state is 
 far from the true liberty which Christ pur- 
 chased for us. 
 
 Citaptkr 5. 
 contrariwise: without which it cannot have 
 any act meritorious or agreeable to God for 
 our salvation, for whicn cause Augustine 
 saith, lib. 15. de Trin. c. 18. Fidem non farit 
 u/ilem 7usi charilas. Nothing mnketh faith profit- 
 able but chariti/. But the Heretics answer, that 
 where the Apostle saith, faith worketh by cha- 
 rity, he maketh charity to be the instrument 
 only of faith in well working, and therefore 
 the inferior cause at the least, but this also is 
 reiuted by the Apostle's plain testimony, af- 
 firming that charity is the greater virtue, and 
 that if a man had all faith and lacked charity, 
 he were worth nothing. And again, that cha- 
 rity is the perfection and accomplishment of 
 the Liiw, as faith is not, which cannot agree to 
 the instrumental or inferior cause. And there- 
 fore, when it is said that faith worketh by cha- 
 rity, it is not by an instrument, but as the body 
 worketh by the soul, the matter by the form, 
 without which they have no activity. Where- 
 upon the Schools call Charity the former or 
 life of Ciith, that is to say, the force, activity, 
 and operative quality thereof, in respect of 
 merit and justice. Which James doth plai nly in- 
 sinuate, when ho maketh faith without charity 
 to be as a dead corpse without souKbr life, and 
 therefore without profitable opflTUtion, c. 2. 
 v. 25. 
 
 ver. 13. Liberty an occasion. The)' abuse the 
 liberty of the Gospel to the advantajre of their 
 flesh, (hat under pretence thereof, shake off 
 their obedience to the laws of man, to the de- 
 crees of the Church and Councils, that will 
 live and believe as they list, and not be tauj^ht 
 by their superiors, but fornicate with every sect- 
 
GALATIANS. 
 
 301 
 
 one another. H For all the Law is fulfilled in one word : Thou shall love Ihy neighlow as tky- 
 .self. 15 But if you bite and eat one another : take heed you be not consumed one of another. 
 16 And I say, walk in the spirit, and the lusts of the Hesii you shall not accomplish. 17 For 
 the flesh lusteth against the spirit ; and the spirit against the flesh, tor these are adversaries 
 one to another : that not what thuigs soever you will, these you do. 18 But if you be led by the 
 spirit, you are not under the Law. 19 And I he works of the flesh be manifest, which are, for- 
 nication, uncleanness, impudicity, lechery, 20 Serving ot Idols, witchcrafts, enmities, contentions, 
 emulations, angers, brawls, dissensions, sects, 21 Envies, murders, ebrieties, cominessations, and 
 such like, which I foretell you, as I have tbretold you, that they which do such things, shall not 
 obtain tlie kuigdoni of God. 22 But the fruit of the Spirit is charity, joy, peace, patience, be- 
 nignity, goodness, longanimity, 23 Mildness, faith, modesty, continency, chastity. Against 
 such there is no law. 24 And they that be (Mirist's, have crucified their flesh with the vices 
 and concupiscences. 25 If we live in the spirit, in the spirit also let us walk. 26 Let us not be 
 made desirous of vain glory, provoking one another, envying one another. 
 
 Chapter vi. 
 
 If any do sin, the rest that do the work of the Holy Ghost, must not therefore take pride in themselves, but 
 rather m:ike humility of it, partly by fearing their own fall, "partly by looking straitly to their own 
 works. 6 He txhorteth earnestly to good tvorks, assitriiig then that they shall reap none other than 
 here they sow. 11 With his own hand he writeth, telling them the true cause why those false Apostles 
 preach circumcision, to be only to please the Jews : 17 and a plain argument that he preuchelh it not, 
 to be this, that he is persecuted of the Jews. 
 
 1 Brethren, and if a man be preoccupated in any fault, you that are spiritual, instruct such a 
 one in the spirit of lenity, considering thine own self, lest thou also be tempted. 2 Bear ye one 
 another's burdens: and so you shall fulfil the law of Christ. 3 For if any man esteem himself 
 to be sometliing, whereas he is nothing, he seduceth himself 4 But let everv one prove his 
 own work, and so in himself only shall he have the glory, and not in another. 5 For every one 
 shall bear his own burden. 6 And let him that is catechised in the word, communicate to him 
 that catechiseth him, in all his g^oods. 7 Be not deceived, God is not mocked. 8 For what 
 things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh 
 also shall reap corruption, but he that soweth in the spirit, of the spirit shall reap life everlast- 
 ing. 9 And doing good, let us not fail. For in due time we shall reap, not failing. 10 There- 
 fore whiles we have time, let us work good to all, but especially to the domesticals of the 
 faith. 11 See with what manner of letters I have written to you with mine own hand. 12 
 Whosoever will please in the flesh, they force you to be circumcised, only that they may not 
 suffer the persecution of the Cross of Clirist. 13 For neither they that are circumcised do keep 
 the Law : but they will have you to be circumcised, that they may glory in your ilesh. 14 But 
 God forbid that I should glory, saving in the Cross of our Lord Jesus Christ : by whom the 
 world is crucified to me, and I to the world. 15 For in Christ Jksiis neither circumcision 
 availeth aught, not prepuce, but a new creature. 16 And whosoever shall follow this rule, 
 peace unto them, and mercy, and upon the Israel of God. 17 From henceforth let no man be 
 
 Annotations. 
 master that teacheth pleasant and licentious 
 things, and all this under pretence of spirit, 
 liberty, and freedom of the Gospel : such must 
 learn, that all heresies, schisms, and rebellions 
 against the Church and their lawful Prelates, 
 be counted here among the works o{ the flesh. 
 Augustine de fid. et op. c. 24. 25. 
 
 ver. 17. That not what things. Here men 
 think, saith Augustine, the Apostle denieth 
 
 Annot.^tions. 
 
 ver. 6. Communicate. The great duty and 
 respect that we ought to have to such as preach 
 or teach us the Catholic faith, and_ not in re- 
 gard only of their pains taken with us, and 
 well deserving of us by their doctrine : but that 
 we may be partakers of their merits, we ought 
 specially to do good to such, or, as the Apos- 
 tle speaketh,*communicate with them in all our 
 temporal goods, that we may he partakers of 
 their spiritual. Aug. lib. 2. Eoang. qutpst. q. 8. 
 
 ver. 9. Reap not. The works of mercy be the 
 seed of life everlasting, and the proper cause 
 thereof, and not faith only. 
 
 ver. 10. Especially. In giving alms, though 
 we may do well in helping all that are in neces- 
 sity, as far as we can, yet we are more bound 
 26 
 
 Chaptek 5. 
 that we have free liberty of will : not under- 
 standing that this is said to them, if they will 
 not hold fast the grace of faith conceived, by 
 which only they can walk in the spirit, and 
 not accomplish the concupiscences of the flesh, 
 in 5. c. Gal. 
 
 ver. 21. Such things. Augustine showeth 
 hereby, that not only infidelity is a damnable 
 sin. 
 
 Chapter 6. 
 to succour Christians, than Jews or Infidels : 
 and Catholics, than Heretics. Hierome q. l.ad 
 Hedibiam. 
 
 ver. 14. God Forbid. Christ, saith Augustine, 
 chose a kind of death, to hang on the Cross, 
 and to fix or fasten the same cross in the fore- 
 heads of the faithful, that the Christian may say, 
 God forbid that I should glory saving in the 
 Cross of our Lord Jesus Christ. Expos, in 
 Evang. John tract. 43. 
 
 ver. 15. A new creature. The Apostle calleth 
 that here a new creature, which in the last 
 chapter he termed /aj7^ working by charily, and 
 1. Cor. 7. 19, the observation of the commandments 
 of God. Whereby we may learn that under 
 the name of faith is contained the whole refor- 
 
302 EPHESIANS. 
 
 troublesome to me, for I bear the marks of our Lord Jesus in my body. 18 The grace of our 
 Lord Jesus Christ be with your spirit, brethren, Amen. 
 
 Annotations. Chapter 6. 
 
 motion of our souls, and our new crcaiion in I joined with the other virtues, is properly the 
 good works, and also that Christian justice is a | formal cause, and not the eliicieni or instru- 
 very quality, condition and state ol virtue and | mental cause of justification, that is to say, 
 
 grace resident in us, and not a fantastical ap- 
 prehension of Christ's justice only imputed to 
 lis. Lastly, that the faith which justifteth. 
 
 tliese virtues put together, being the eliect of 
 God's grace, be our new creature, and our jus- 
 tice in Christ. 
 
 THE ARGUMENT OF THE EPISTLE OF PAUL TO THE EPHESIANS. 
 
 Of Paul's first coming to Ephesus, and short abode there, we read Acts 18, And immediately 
 Acts ly, of his returning t'nliier according to his promise, what time he abode tlitre three 
 months, speaJdng to the J(;u>g in the Synago/^xie, Acts 19, ver. 8. And afierward apart ironi them, 
 because they were obstinate, two years in a certain school, so that all tliat dwelt in Asia, heard the 
 wordof our Lord, Jews and Gentiles, Acts 19, ver. 10. The wholetinie himself calletht/ireeyear.'!, 
 in liis exhortation at Miletum to the Clergy at Ephesus, Acts 20, vtr. 31. 
 
 After all this he writeth in this Epistle to them from Rome, as il is said, being then prisoner 
 and in chains, and that as it seemcth not the first lime of his being in bonds there, whereof we 
 reutl, Acts 28, but the second time, whereof we read in the Ecclesia.siical Stories afierward : 
 because he sailh in this Epistle, cap. 6, ver. 21. Tychiais will certifif yon of all things, whom I 
 have sent to you. Of whom again in the 2 to Tim. cap. 4. ver. 12, he saith, Tychicus I have sent 
 to Ephesus. And the said second Epistle to Timothy, no doubt, was written very little before 
 his death : for in it thus he saith : / am even now to be sacrificed, and the time of my resolution is at 
 /wM2Tim. 4. 6. 
 
 In the three first chapters, he commendeth unto them the grace of God, in calling of the Gen- 
 tiles no less than the Jews, and making one blessed Church of both. Wherein his intention is 
 to move them to persevere, for otherwise they should be passing ungrateful, and specially not 
 to be moved with his trouble, who was ihe Apostle, knowing, belike, that it would be a great 
 temptation unto them, if they should hear soon after, that he were executed, therefore also 
 arming them in the end of the Epistle, as it were in comt)lete harness. 
 
 In the other three chapters he exhorteth them to goocl life, in all points, and all states, ^s it 
 becometh Christians : and afore all other things, that they be most studious to continue in the 
 unify of the Church, and obedience of the Pastors thereof; whom Ciirist hath given to contitiue, 
 and to be our stay against all Heretics, from his Ascension, even to the full building up of his 
 Church in the end of the world. 
 
 THE EPISTLE OF PAUL TO THE EPHE.SIANS. 
 
 CHAPTER I. 
 
 He macrnifieth the grace of God's eternal predo'/ination and temporal vocation, 11 hotJi of the Jews, 13 
 and also of the Kjihesinnx heuig Gentiles, 13 for whose excellent faith and char it i/, he rcjoiceth, and 
 continually prai/eth for /heir increase, that they may see more clearly the greatness, both of the inherit- 
 ance in heaven, and also of God's nii^ht which lui/ieth them thereunto: 20 An example of which 
 might, they mny behold in the snpercminent exulting of Christ. 
 
 1 Paul an Apostle of Jesus Christ by the will of God : to all the Saints that are at Ephesus : 
 and to the faithful in Christ Jesus. 2 Grace to you, and peace from God our Father, and our 
 Lord Jesus Christ. 3 Blessed be God, and the Father of our Lord Jesus Christ, which haih 
 blessed us in all spiriturd blcs.sing, in celestials, in Christ: 4 As he chose us in him before the 
 constiturion of the world, that we should be holy and immaculate in his sight in charity. 5 Who 
 hath predestinated us unto the adoption of sons, by Jesus Christ, unto himself: according to the 
 purpose of his will : 6 Unto the praise of the glory of his grace, wherein he hath gratified us 
 in his beloved Son. 7 In whom we have redemption by his blood, the remission of sins, ac- 
 cording to the riches of his grace. 8 Which hath superabounded in us in all wisdom and 
 prudence, 9 That he might make known unto us the Sacrament of his will, according to his 
 good pleasure, which he purposed in himself 10 In the dispensation of the fulness of times, to 
 perfect all things in Ciirist, that are in heaven and m earth, in him. 11 In v. horn we also are 
 called by lot : predestinate accordi:ig to the purpose of him that worketh all things, according 
 to the counsel of his will : 12 That we may be unto the praise of his glorv, which before have 
 hoped in Christ : 13 In whom you also, when you had heard the word of truth, the Gospel of 
 your salvation : in which also believing you were signed with the Holy Spirit of promise, 14 
 
 Annotations. Chapter 1. 
 ver. 4. In his sight. We learn here, that by I truly and before God : contrary to the doctrine 
 God's grace men be holy and immaculate, not of the Calvinists. 
 only in the sight of men, nor by imputation, but | ver. 13. Signed with the. Some refer this to 
 
EPHE31ANS. 
 
 303 
 
 Which is the pledge of our iaheritance, to the redemption of acquisition, unto the praise of his 
 glory. 15 Therefore I also hearing your faith that is in our Lord Jesus, and love toward all 
 the Saints : ]6 Cease not to give thanks for you, making a memory of you in my prayers. 17 
 That God of our Lord Jesus Christ, the Father of glory, give you the spirit of wisdom, and of 
 revelation, in the knowledge of him. 18 The eyes of your heart illuminated, that you may 
 know wliat the hope is of his vocation, and what are the riches of the glory of his inheritance 
 in the Saints. 19 And what is the passing greatness of power toward us that believe : accord- 
 ing to the operation of the mi^ht of his power, 20 Which he wrought in Christ, raising him 
 up from the dead, and setting him on his right hand in celesticals, 21 Above all Principality 
 and Potestate and Power, and Domination, and every name that is named not only in this world 
 but also in that to come. 22 And he hath subdued all things under his feet: and hath mada 
 him head over all the Church. 23 Which is his body, the fulness of him which is filled all 
 in all. 
 
 CHAPTER II. 
 
 He putteth them in mind of their unworthiness before they were Chrisfianf! : that all the praise mmi be 
 
 giveji to the grace of God : 11 And of the enmili/ that was then between the Jews and the Gentiles .- 
 
 13 until now that Christ by his cross hath rruidc both one, taking away the ceremonies of the Law, and 
 
 making one bodi/, and building one holy Temple of all, in his Catholic Church. 
 
 1 And you, when you were dead by your offences and sins, 2 Wherein sometime you 
 
 walked according to the course of this world, according to the prince of the power of this air 
 
 of the spirit that now worketh on the children ot diffidence. 3 In whom also we all conversed 
 
 Annotations. 
 the grace of Baptism : but to many learned, it 
 seenieth that tlie Apostle alludeth to the giving 
 of the Holy Ghost in the Sacrament of Confir- 
 mation, by signing the baptized with the sign 
 of the Cross and holy Chrism. For that was 
 the use in the Apostles' time, as elsewhere we 
 have proved. Annot. Acts 8. 
 
 ver. 21. All Principality. The Fathers upon 
 this, and other places of the Old and New Tes- 
 tament, where they find the orders of the holy 
 Angels or Spirits named, a^ree that there be 
 nine orders of them. Of which some be here 
 counted and called, as we see: in the epistle 
 to the Colossians, the order of Thrones is spe- 
 cific ', which maketh five : to which if we add 
 these lour, Cherubim, Seraphim, Angels, and 
 Archangels, which are commonly named in 
 holy writ, in all there be nine. Denis, cad. Hiero. 
 cap. 7. 8. 9. and Ec. Hier.<ap. 1. Alhanas. lib. de 
 Communi essent. in fine. Georg. Moral, liber, 
 32. cap. 18. Therefore, good Reader, make 
 no account of Calvin's and others' infideli- 
 ty, which blasphemously blame and con- 
 demn the holy Doctors' diligence in this 
 point, of curiosity and impiety. The v/hole 
 endeavour of these heretics is, to brins^ all 
 into doubt, and to corrupt every article of our 
 Religion. 
 
 ver. 22. Head. It maketh a high proof among 
 the Protestanrs, that no man can be head of 
 the Church, because it is a calling and dignity 
 proper to Christ. But in truth by as good 
 reason there should be no King or Lord, be- 
 cause. He is King and Lord. Neither should 
 there be Bishop or Pastor, because he is the 
 Bishop and Pastor of our souls: nor Pontifex 
 nor Anostle, for by those titles Paul fermeth 
 him, Heb. 3. none should be Pillar, Founda- 
 tion, Rock, Light, or Master of the Church or 
 Truth, because Christ is properly all these. 
 And yet our new Doctors, though they be 
 exceeding seditious, and would for' the 
 advantage of their sect be gladly rid of 
 Kings and all other Superiors Temporal, if they 
 feared not the sword more than God, and 
 would find as good Scriptures to be delivered 
 
 Chapter 1. 
 of them, as they now find to discharge them- 
 selves of obedience to Popes : yet, 1 say, they 
 will not deny, all the former titles and digni- 
 ties, notwithstanding Christ's sovereign right 
 in the same, to be given and communicated to 
 the Princes and Magistrates of the earth, both 
 Spiritual and Temporal. Though Christ in a 
 more divine, ample, absolute, excellent, and 
 transcendent sort, have all these things attri- 
 buted or appropriated to himself. So then, 
 though he be the head of the Church, and the 
 only head in such sovereign and principal man- 
 ner, as no earthly man or mere creature ever 
 is or can be, and is joined to the Church in a 
 more excellent sort of conjunction, than any 
 King is to his subjects or country, or any Pope 
 or Prelate to the Church whereof he is Go- 
 vernor, even so far, that it is called his body 
 Mystical : life, motion, spirit, grace issuing 
 down from him to it and the members of the 
 same, as from the head to the natural body 
 though in this sort, we say, no man can be 
 head butChr'st, nor the Church be body to any 
 but to Christ: yet the Pope may be the Minis- 
 terial head, that is to say, the chief Governor, 
 Pastor, and Prelate of the same, and may be 
 his Vicar or Vicegerent irt the regiment of that 
 part v/hich is in earth, as Hierome calleth Da- 
 masus the Pope, Summum Sacerdnlem, the chief 
 and highest Priest: nnd the Apostle saith of t.liis 
 ministerial head, The head cannot say to the feet. 
 You are not necessary for me. For therein also 
 is a great difference between Christ and every 
 mortal Prelate, that, as the Apostle here saith, 
 he is head of the whole Church, meaning of 
 the Triumpiiant, and of all Angels also, though 
 in other sort, no less than of the Church mili- 
 tant. So Peter was not, nor any Pope, nor any 
 man can be : where ynu must observe, that for 
 this sovereign pre-eminence of Christ in this 
 case, the Church is not called the body mys- 
 tical of anv Governor, Peter, Paul, or what 
 
 ' Prelate or Porie soever. 
 
 I ver. 23. Fulness of. Christ is not full, whole, 
 
 I and perfect without the Church, no more than 
 
 I the head without the body. 
 
304 
 
 EPHESIANS. 
 
 sometime in tlie desires of our flcsli, doing tlie will of the flesh and of thoughts, and were by 
 nature the children of wrath, as also the rest : 4 But God, which is rich in mercy, for his ex- 
 ceeding charily wlierevviih he loved us, 5 Even when we were dead hy sins, quickened us 
 together in Christ, by whose grace you are saved, 6 And raised us up with him, and hath 
 made us sit with him in tlie celestials in Christ Jksl's. 7 That he might show in the worlds 
 succeeding, the abundant riches of his grace, in bounty upon us in Christ Jesus. 8 For by 
 grace you are saved through faith, and that not of yourselves, for it is the gift of God. 9 Not 
 of works, that no man glory : 10 For we are his work, created in Christ Jesus in gond works, 
 which God hath prepared that we should walk in them. U' For the which cause be mindful 
 that sometime you were Gentiles in the tlesh, wlio were called jjrepuce, of that which is called 
 circumcision in the Hesh, made with hand : 12 We were at that tmie without Christ, alienated 
 from the conversation of Israel, and strangers of the Testaments, having no hope of the promise, 
 and without God in this world. 13 But now in Christ Jesus, you that sometime were far off, 
 arc made nigh in the blood of Christ. 14 For he is our peace, who hath made both one, and 
 dissolving the middle wall of the partition, the enmities in his flesh: 15 Evacuating the law 
 of comniandments in decrees : that he may create the two in himself into one new man, making 
 peace. 16 And may reconcile both in one body to God by the Cross, killing the enmities in 
 himself. 17 And coming, he evangelized peace to you that were far of!', and peace to them 
 that were nigh. 18 For by him we have access botli in one Spirit to the Father. 19 Now then 
 you are not strangers and foreigners : but you are citizens of the Saints and the domesticals of 
 God. 20 Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being 
 the highest corner stone: 21 In whom all building framed together, groweth into a holy 
 temple in our Lord. 22 In whom you also are built together into a habitation of God in the 
 Holy Ghost. 
 
 CHAPTERIII. 
 For witnessing the vocation of the Gentiles, as being the Apostle of the Gentiles, he is in prison. 13 
 
 Wherein the Gentiles therefore have cause to rejoice, rather than to shrink. So he saith. 14 And also 
 
 jirayeth to God, who is Almighti/, to confirm their inward man, though the outward be infirmed by 
 
 persecutions. 
 
 1 For this cause, I Paul the prisoner of Jesus Christ, for you Gentiles: 2 If yet you have 
 heard the dispensation of the grace of God, which is given me toward you. 3 Because ac- 
 cording to revelation the Sacrament was made known to me, as I have written before in brief. 
 4 According as you reading may understand my wisdom in the mystery of Christ. 5 Which 
 unto other generations was not known to the sons of men, as now it is revealed to his holy 
 Apostles and Prophets in the Spirit. 6 The Gentiles to be co heirs and concorporate and coni- 
 participant of his promise in Christ Jesus by the Gospel : 7 Whereof I am made a Minister 
 according to the gift of the grace of God, which is given nie according to the operation of his 
 power. 8 To me, the least of all the Saints, is given this grace among the Gentile.s to evange- 
 lize the unsearchable riches of Christ. 9 And to illuminate all men what is the dispensation 
 of the Sacrament liidden from worlds in God, who created all things : 10 That the manifold 
 wisdom of God, may be notified to the Princes and Potestates in the celestials by the Church, 
 11 According to the prefinition of worlds, which he made in Christ Jesus our Lord. 12 In 
 whom we have affiance and access in confidence, by the faith of him. 13 For the which cause 
 I desire that you faint not in my tribulations for you, which is your glory. 14 For this cause I 
 bow my knees to the Father of our Lord Jesus Christ. 15 Of wliom all paternity in the heavens 
 and in earth is named, 16 That he give you according to the riches of liis glory, power to be 
 fortified by his Spirit in the inner man. 17 Christ to dwell by fiiith in your hearts, rooted and 
 founded in charity. 18 That you mav be able to comprehend with all the Saints, what is the 
 breadth, and length, and height, and depth. 19 To know also the charity of Christ, siirpassing 
 knowledge, that you may be filled unto all the fidness of God. 20 And to him that is able to 
 do all things more abundantly than v/e desire or understand, according to the power that 
 
 Annotations. 
 
 ver. 8. Bi/ grace you are saved through faith. 
 Our first justification is of God's grace, and not 
 of our deservings : because that none of all our 
 actions that were before our justification, could 
 merit or justly procure the grace of justifica- 
 tion. Airain. he sahh, thron'j:h faith : for that 
 faith is the beginning, foundation, and root of 
 all juslification, and thi' first (if all other virtues, 
 without which it is iinp()s.siblo to please God. 
 
 ver. 9. Not of worlcs. It is said, not of works 
 as thine, of thyself being unto thee, but as those 
 
 Chapter 2. 
 in which God hath made, formed, and created 
 thee, August, de gr. and lib. arbit, cap. 8, and 
 seq. 
 
 ver. 20. Built upon the foundation. Note 
 against the Heretics that think it dishonourable 
 to Christ, to attribute his titles or callings to 
 mortal men, that the faithful, thouffh buildcd 
 first, principally, and iiroperly tipon Christ, yet 
 are said here to lie built also upon the Apostb-s 
 and Prophets. Why may not the Church then 
 be budded upon Peter ? 
 
 Annotations. Ciiapteii 3. 
 vor. 17. Todinellht/fiiih. Christ dwelleih in i proper iustice only, as the Heretics affirin. 
 U.9 by his gifts, and we be just by those Erifis re- ver. 17. In Churiiv. Not I'aith only must be in 
 maining, and resident in us, and not by Christ's I us, but charity whichaccomplislicth ail virtues. 
 
EPHESIANS. 
 
 305 
 
 worketli in us : 21 To him be glory ia the Church, and in Christ Jesus, unto all generations, 
 world without end, Amen. 
 
 CHAPTER IV. 
 He exhorteth them to keep the imilii of the Church most care/idly with all humility, bringing them many 
 motives thereunto : 7 and answering that even the diversity itself of qljices is not for division, 
 as being the gift of Christ himself, but to build up the Church, and to hold all in th'd unity 
 thereof agaiuit the su'itile circumventions of Heretics : that und.'r Christ the head, in the Ciurch 
 being the body, every meinbfr miy prosper. 17 Neither, as touching life, must we live lik', the 
 Heathen, but as ii becometh Christians, laying off our old corrupt manners, and increasing daily in all 
 goodness. 
 
 1 I Therefore prisoner in our Lord, beseech you, that you walk worthy of the vocation in 
 which you are called 2 With all humility and mildness, with patience, supporting one ano- 
 ther in charity. 3 Careful to keep the unity of the spirit in the bond of peace. 4 One body 
 and one spirit : as you are called in hope of your vocation. 5 One Lord, one faith, one bap- 
 tism. 6 One God and Father of all, which is over all, and by all and in all us. 7 But to evdry 
 one of us is given grace according to the measure of the donation of Christ. 8 For tlie 
 which he saith. Ascending on high he led captivity captive : he gave gifts to men. 9 Aud that he 
 ascen;led, what is it, but because he descended, also first into the inferior parts of the earth? 
 10 He that descended, the same is also he that is ascended above all the heavens, that he 
 might fill all things. 11 And he gave, some Apostles, and some Prophets, and other some 
 Evangelists, and othersome pastors and doctors, 12 To the consummation of the Saints, unto 
 the work of the ministry, unto the edifying of the body of Christ: 13 Until we meet all into 
 
 Annotations. 
 ver. 5. One faith. As rebellion is the bane 
 of civil Commonwealths and kingdoms, and 
 peace aud concord the preservation ot the 
 same : so is Schism, division, and diversity of 
 faiths or fellowship in the service of God, the 
 calamity of the Church : and peace, unity. Uni- 
 formity, the special blessing of God therein, 
 and in the Church above all ComiHonwealths, 
 because it is in all points a Monarchy tending 
 every way to unity, but one God, but one 
 Christ, but one Church, but one hope, one faith. 
 One baptism, one head, one body. Whereof 
 Cyprian, lib. de unit Eccl. nu. 3. saith thus : One 
 Church the Holy Ghost in the person of our Lord 
 designeth and saith, One is my dove. This unity 
 of the Church, he that holdeth not, doth he think 
 he holdeth the faith ? He that withstandeth 
 and resisteth the Church, he that forsakelh Peter's 
 chair upon which the Church was built, doth he 
 trust that he is in the Church ? When the blessed 
 Apostle Paul also shovieth this Sacrament of unity, 
 saying. One body and spirit, ^c. Which unity we 
 Bishops specially that rule in the Church, ought 
 to holdfast and maintain, that we may prove the 
 Bishonly function also itself to be one and undivi- 
 ded, ofc. There is one God, and one Christ, and 
 one Church, and one Chair, by our Lord's voice 
 founded upon Peter. Another altar to be set up, 
 or a new Priesthood to be made, besides one altar, 
 and one Priesthood is impossible. Whosoever 
 sathereth elsewhere, scatlereth. It is adulterous, it 
 IS impious, it is sacrilegious, whatsoever is insti- 
 tuted by man's fury to the breach of God's divine 
 disposition. Get ye far from the contagion of such 
 men, and flee from their speeches as a cancer and 
 pestilence, our Lord having premonished and 
 warned beforehand. They are blind, leaders of the 
 blind, S(c. Whereby we learn that the unity 
 of the Church commended so much unto us, 
 consisleth in that mutual fellowship of all Bi- 
 shops with the See of Peter. Hilary also, lib. 
 cd Constantium Angustum, thus applieth this 
 same place of the Apostle against the Arians, 
 as we may do against the Calvinists, Perilous, 
 and miserable it is, saith he, t/iat there are now so 
 25* 
 
 Chapter 4. 
 many faiths as wills, and so many doctrines as 
 ?nanncrs, whiles either faiths are so written as we 
 will, so are understood ; and whereas according to 
 one God, and one Lord, and one baptism, there is 
 also one faith, toe fall away from that vihich is the 
 only faith, and whiles more faiths be made, they 
 begin to come to that, that there is none at all. 
 
 ver. 9. hiferior parts. He meaneth specially 
 of his descending into hell. 
 
 ver. 11. Some Apostles. Many functions that 
 were even in the Apostle's time are not here 
 named : which must be noted, against the Ad- 
 versaries that call here for Popes, as though 
 the names of Bishops, Priests, or Deacons 
 were not as well left out as Popes : whom yet 
 they cannot deny to have been in use in Paul's 
 days. And therefore they have no more rea- 
 son, out of this place to dispute against the 
 Pope, than against the rest of the Ecclesiasti- 
 cal functions. Neither is it necessary to re- 
 duce such as be not specified here, to these here 
 named : though indeed both other Bishops, and 
 Prelates, and specially Popes may be contained 
 tmder the names of Apostles, Doctors, and 
 Pastors. Certes the room and dignity of the 
 Pope is a very continual Apostleship, and Ber- 
 nard calleth it, Apostolatam. Bernard, ad Eu- 
 gen. lib. 14. c. 4. and c. in fine. 
 
 ver. 13. Until we meet. The Church of God 
 shall never lack the spiritual fimctions, or such 
 as be answerable to them according to the 
 time and state of the Church till the world's 
 end. Whereby you may prove, the Catholic 
 Church, that is to say, that visible company of 
 Christians which hath ever had, and by good 
 records can prove they have had, a continual 
 ordinary succession of Bishops, Pastors, and 
 Doctors, to be the only true Church : and 
 these other good fellows that for many worlds 
 or ages together cannot show that they had 
 any one Bishop, or ordinary, yea, or extraor- 
 dinary officer for them and their sect, to be an 
 adulterous Heretical generation. And this 
 place of the Apostle assuring to the true 
 Church a perpetual visible continuance of 
 
306 EPHESIANS. 
 
 the unity of faith and knowledge of the son of God, to a perfect man, into the measure of the 
 age of ihe fulness of Christ : 14 That now we be not children wavering, and carried about 
 with every wind of doctrine in the wickedness of men in craftiness to the circumvention of 
 error. 13 But doing the truth in charit}', let us in all things grow in him, which is tiio head 
 Christ : 16 Of whom the whole body being compact and knit together by all juncture of minis- 
 tration, according to the operation in tlie measure of every member, maketh the increase 
 of the body unto the edifving of itself in charity. 17 Tiiis tiicrefore I say and testily in our 
 Lord : that now you walk not as also the (Jcntiles walk in the vanity of their sense, 18 Ha- 
 ving their understanding obscured with darkness, alienated from the life of God bv the igno- 
 rance that is in them, because of the blindness of their heart, li) Who desparing, have given 
 up themselves to impudicity, unto the operation of all imcleanness, unto avarice. 20 But you 
 have not so learned Christ : 21 If yet you have heard him, and have been taught in him, as 
 the truth is in Jesus. 22 Lay you away, according to tlie old conversation the old man, wliich is 
 corrupted according to the desires of error. 23 And be renewed in the spirit of your mind : 
 21 Ami put on the new man which according to God is created in justice, and holiness of the 
 truth. 2.T For the which cause laying away lying, speak yc truth every one with his neigh- 
 bour, because we are members one^of another. 20 Be angry and sin not, let not the sun go 
 down upon your anger. 27 Give not place to the Devil. 28 He that stole, let him now not 
 steal: but rather let him labour in working with his hands _ that which is good, that he 
 may have whence to give unto him that suffereth necessity. 29 All naughty speech 
 let "it not proceed out of your mouth : but if there be any good to the edifying of faith, 
 that it may give grace to the hearers. 30 And contristrate not the holy Spirit of God : in 
 which you are signed unto the day of redemption. 31 Let all bitterness, and anger, and in- 
 dignation, and clamour, and blasphemy be taken away from you with all malice. 32 And be 
 geTitle one to another, merciful, pardoning one another, as also God in Christ hath pardoned 
 you. 
 
 CHAPTER V. 
 He continueth his exliortation to ffood life, 5 assuring them ai^ninst nil deceivers, that no rommitter of 
 nwrltd sin shall he saved : considering; that for siirli sins it is thai the llpiithen shall he domiied : 8 
 and that Christians must rather he thr light of all others. 22 Then he cnmelh in jxirllrnlar and ex- 
 hortelh husbands and wives to do their \lutij one towards the other hij the example of Christ and his 
 obedient and behved spouse the Church. • , oi ■ 
 
 1 Be ye therefore followers of God, as most dear children : 2 And walk in love, as Christ 
 also loved us, and delivered himself for us an oblation and host to God in an odour of sweet- 
 ness. 3 iJut fornication and all uncleanness, or avarice, let it not so much as be named among 
 you, as it becometh saints. 4 Or, filthiness, or foolish talk, or scurrility, being to no purpose : 
 but rather giving of thanks. 5 For understandiritj know yi3u this : thatno fornicator, or unclean 
 or covetous person, which is the service of idols, hath inheritance in the kingdom of Christ 
 and of God. 6 Let no man seduce you with vain words. For, for these things cometh the 
 amrer of God upon the children of diffidence. 7 Become not therefore partakers with them, 
 
 8 For you were sometime darkness, but now light in our Lord. Walk as children of the licht, 
 
 9 For the fruit of the light is in all goodness, and justice, and verity, 10 Proving what is well 
 pleasing to God : H And communicate not with the unfruitful works of darkness, but rather 
 reprove" them. 12 For the things that are done of them in secret, it is shame even to speak. 
 13 But all thinss that are reproved, are mnnifested by tlie light, for all tliat is manifested is 
 iiiiht. 14 Fertile whicll cause he saith : Rise thou that steepest, and arise from the dead: and 
 Christ xmll illuminate thee. 15 See therefore, brethren, how you walk warily, not as unwise, 
 but as wise: 16 Redeeming the time, because the d.avs are evil. 17 Thereiore become not 
 unwise, but understanding what is the will of God, 18 And be not drunk svitli wine, wherein 
 id riotousness, but be filled with the Spirit, 19 Speaking to yourselves in Psalms and Hymns, 
 
 Annotations Chapter 4. 
 
 Pastors, and Apostles, or their successors, 
 warranted the holy fathers to try all Heretics 
 by the most famous succession of the Popes 
 of Rome. So did Ireneus, lib. 3, c. 3. Tertul- 
 lian, in prescrip. Optatus, lib. 2. conl. Farm. 
 Augustine, inps. cont. part. Donal. and cont. ep. 
 M(mich. cap. 4. and ep. 165. Epiph. hair. 27. and 
 others. 
 
 ver. 14. With every vind. The special use 
 of the spiritual Governors is, to keep us in 
 imity and constancy of the Catholic laith, that 
 we be not carried away with the blast or wind 
 of every heresy. Which is a very proper note 
 of sects and new doctrines that trouble the 
 
 infirm weaklings of the Church, by certain 
 seasons of divers aires : as sometimes the Ari- 
 ans, then the Manichees, another time the Nes- 
 torians, then the T,nfherans, Calvinisls, and 
 snch like : who at divers times in divers pla- 
 ces have blown divers blasts of false doctrine. 
 ver. 23 Be renewed. The Apostle toacheth 
 iis not to apprehend Ciirist's justice bv faith 
 only, but to be renewed in ourselves truly, and 
 to put on us the new man formed and created 
 in justice and holiness of truth. By the 
 which, free will also is proved to be in us, to 
 work with God, or to consent unto him in our 
 sanctificatioii. 
 
 Annotations. Chaptkr 5. 
 ver. 5. Theservice. The heretical corrup- I tion of this place. Annotations, Col. 3. v. h 
 
EPHESIANS. 
 
 307 
 
 r>nd spiritual canticles, chanting and singing in your hearts to our Lord : 20 Giving thanks 
 alwaysi tor all things, in ilie name of our JjorJ Jesus Christ to God and the Father. "21 Subject 
 one to another in tlie lear of Christ. 22 Let women be subject to their husb.inds, as to the 
 Lord : ^3 Because the man is the head of the woman : as Glirist is the head of the Ciiuacn. 
 Himieil', the saviour of his body. 24 But as the Church is subject to Christ, so also the women 
 tu their husbands in all things. 25 Husbands, love your wives, as Christ also loved the 
 CnaitcH, and delivered himself for it: 26 'i'hat he might sanctify it,_cleansing it by the layer 
 otWater in the word, 27 Tnat he might present to himself a glorious Church, not having 
 .spot or wrinkle, or any such thing, but that it may be holy and unspotted. 2S So also men 
 ouglu to love their wives as thei4' own bodies. He that loveth his wile, loveth himself. 29 
 For no man ever hated his own flesh : but he nourisheth and cherisheth it, as also Cnrist the 
 Church. 30 Because we be ihe members of his body, of his flesh, and of his bones. 31 For 
 llus cause shall man leave his fallter and mother: and shall cleave to his wife, and they sluill be two 
 in one Jlesh. 32 This is a great sacrament, but I speak in Christ and in the Church. 33 
 
 Annotations. 
 
 ver. 23. Church. In the first English Bibles 
 there is not once the name of Church in all 
 tlie Bible, but instead thereof, C:mgregation, 
 which is so notorious a corruption, that them- 
 selves in the later Bibles correct it for shame, 
 but yet sutler the other to be read and used 
 siill. BMe printed in the year 1562. 
 
 ver. 23. Saviour of his Cody. None hath sal- 
 vation or benefit by Clirist, that is not of his 
 body the Church. And what Church that is, 
 Augustine expresseth in these words. The 
 Cati'wlic Church only is the body of Christ, whereof 
 he is head, out of this body the Holy Ghost quickea- 
 eth no mm. And a little aiter. He that will have 
 the Spirit, let htm beware lie remain not out of the 
 Ghukch, let him beware he enter not into it feign- 
 ally. Aug. ep. 50. ad Bonafacium Comitam 
 in fine. 
 
 ver. 24. Subject to Christ. The Church is 
 always subject to Christ, that is not only under 
 him, but ever obedient to his words and com- 
 mandment. Which is an evident and invinci- 
 ble demonstration that she never rebelleth 
 against Christ, never fallcLh from him by er- 
 ror. Idolatry, or false worship, as the Here- 
 tics now, and the Donatists of old did teach. 
 
 ver. 25. Loved the Church. Lo Christ's sin- 
 gular love of the Church : for which only and 
 the members thereof he effectually suffered 
 his passion, and for whose continual cleansing 
 and purifying in this life, he instituted holy Bap- 
 tism, and other Sacraments : that at lentjth in 
 the next life it may become without all spot, 
 wrinkle, or blemish, for, in this world, by rea- 
 son of the manifold infirmities of divers her 
 members, she cannot be wholly without sin, 
 but must say always, Dimitte Nobis debita nos- 
 tra. Forgive us our debts. Aug. lib. 2. Tract. 
 c. 18. 
 
 ver. 29. ChrLit the Church. It is an unspeak- 
 able dignity of the Church : which the Apos- 
 tle expresseth often elsewhere, but specially in 
 this whole passage, to be that creature only for 
 Avhich Christ effectually suffered, lo be washed 
 and imbrued with water and blood issuing out 
 of his holy side, to be nourished with his own 
 body, for so doth Ireneus expound lib. 5. in 
 priiicipio, 10 be his members : to be so joined 
 unto him, as the body and members of the same 
 flesh, bone and substance of the head, to be 
 loved and cherished of him as wife of husb ind, 
 yea to be his wife and most dear spouse, taken 
 
 Chapter 5. 
 and formed, as Augustine often saith, out of his 
 own side upon the cross, as Eve our first fa- 
 ther Adam's spouse was made of his nb. In 
 Psal. 125. and in Psal. 12/. and tract. 9. in Joan. 
 120. In respect of which great dignity and ex- 
 cellency, the same holy lather atfirineth the 
 Church to be the principal creature, and 
 therefore named in the Creed next after the 
 Holy Ghost, and he provcth against the Mace- 
 donians, the Holy Ghost to be God, because 
 he is named before the Church in the Con- 
 fession of our faith. Of which incompara- 
 ble excellency of the Cliurch, so beloved of 
 Christ, and so inseparately joined in marriage 
 with him, if the Heretics of our time had any 
 sense or consideration, they would neither 
 think their contemptible company or congrega- 
 tion to be the glorious spouse of our Lord, nor 
 teach that the Church may err, that is to say, 
 may be divorced from her spouse for Idolatry, 
 superstition, heresy, or other abomination: 
 whereupon one of these absurdities would en- 
 sue, that eitlier Christ may sometimes be with- 
 out a Church and spouse in earth, as he was all 
 the while there were no Calvinists, if their 
 Church be the spouse of Christ, or else if the 
 Catholic Church only is and hath been his 
 wife, and the same hath such errors as the 
 Heretics falsely pretend, that his wife so dear 
 and so praised here, is notwithstanding a very 
 whore. Which horrible absurdities prove 
 and convince to any man of common sense, 
 both that the Catholic Church always is, and 
 that it teacheth truth always, and to honour 
 God truly and sincerely always : whatsoever 
 the adulterous generation of Heretics think or 
 blaspheme. 
 
 ver. 32. TTiis is a great Sacrament. Marriage 
 a great Sacrament of Christ and his Church 
 prefigured in the first parents. Adam, saith 
 Augustine, tract. 15. in Jo. who was a form or 
 figure of him that was to come, yea rather God in 
 him, gave us a great token of a Sacrament. For 
 both he deserved sleeping to false a v'ife, and of his 
 rib hi^ wife was made unto him: because of Christ 
 sleeping on the cross the Church was to be made 
 out of'hif side. In another place he maketh 
 Matrimony a Sacrament of Christ and his 
 Church • in that, that as the married man must 
 forsake father and mother, and cleave unto his 
 wife, so Christ as it were left his Father, exi- 
 naniting himself by his incarnation, and left 
 
308 
 
 EPHESIANS. 
 
 Nevertheless you also every one, let each love his wife as himself: and let the wife fear her 
 husband. 
 
 CHAPTER VI. 
 Likewise children and parents he exhorteUi. 5 Item, gervimis and masters. 10 Then, that all take 
 
 courage in the might of God but so, that withal they arm themselves, considering what mighty 
 
 enemies theij have, with all pieces of spiritual armour, 18 praying always fervently, and for him 
 
 also. 
 
 1 Children, obey your parents in our Lord, for this is just. 2 Honour thy father and thy mo- 
 ther, whicii is the first commandment in the promise. 3 That it may be well with thee, and thou 
 tnayst be long lived upon the earth. 4 And you, fiithers, provolie not your children to anger : but 
 bring them "up in the disciplme and corrcption of the Lord. 5 Servants, be obedient to your 
 Lords, according to the flesh, with fear and trembling, in the smiplicity of your heart, as to 
 Christ ; 6 Not serving to the eye, as it werepleasin!^ men, but as the servants of Christ, doing 
 the will of God from the heart. 7 With a good will serving, as to our Lord, and not to men. 
 y Knowing that every one what good soever he sliall do, that shall he receive of our Lord, 
 whether he be bond or free. 9 And you masters, do the same things to them, remitting threat- 
 enings : knowing, that both their Lord and yours is in heaven: and acceptation of persons is 
 not \vith him. lU henceforth, brethren, be strengthened in our Lord, and in the might of his 
 power. 11 Put you on the armour of God, that you may stand against the deceits of the 
 devil. 12 For our wrestling is not against flesh and blood : but against Princes and Potestates, 
 against the rectors of the world of this darkness, against the spirituals of wickedness in the 
 celestials. 13 Therefore take the armour of God, that you may resist in the evil day, and 
 stand in all things perfect. 14 Stand therefore having your loins girded in truth, arid clothed 
 with the breastplate of justice. 15 And having your feet shod to the preparation of the Gos- 
 pel of peace ? 16 In all things taking the shield of faith, wherewith you may extinguish all 
 the fiery darts of the most wicked one. 17 And take unto you the helmet of salvation : and 
 the sword of the spirit, which is the word of God, 18 In all prayer and supplication praying at 
 all time in spirit and in the same watching all in all instance and supplication for all the saints. 
 ly And for me, that speech may be given me in the opening of my mouth with confidence, to 
 make known the mystery of the Gospel. 20 For the which I am a legate in this chain, so 
 that in it I may be bold, according as I ought to speak. 21 And that you also may know the 
 things about me, what I do : Tychics my dearest brother and faithful minister in our Lord, 
 will make you understand all things. 22 Whom I h ve sent to you for this same purpose, 
 that you may know the things about us, and he may comfort your hearts. 23 Peace to the 
 brethren and charity with faith from God the Father, and our Lord Jesus Christ. 24 Grace 
 with all that love our Lord Jesus Christ in incorruption. 
 
 An.kjotations. 
 the Synagogue his mother, and joined himself 
 to the Church, Lib. 12. c. 8. cont. Faastum. In 
 divers other places he maketh it also a sacra- 
 ment, specially in that it is an inseparable band 
 betwixt two, and that can never be dissolved 
 but by death : signifying Christ's perpetual and 
 indissoluble conjunction with the Cliurch his 
 one only spouse, de gen. ad lit. lib. 9. c. 7. Cont. 
 Pelag de pec. orig. lib. 2. c. 31. Defid. el op. c. 7. 
 De bono conjug. c. 7. et 18. And in another 
 place, the good of Marriage, saith he, among the 
 people of God, is in the holiness of a Sacrainent. 
 De bono conjugali c. 24. 
 
 Who would have thought such mysteries and 
 Sacraments to be in Marriage, that the joining 
 of man and wife together, should represent so 
 great a mystery, if the Apostle himself, and 
 after him this holy father and others, had not 
 noted it? or who can marvel that the holy 
 Church taketh this to be a Sacrament, and to 
 give grace of sanctification to the parties mar- 
 ried, that they may live together in mutual fide- 
 lity, brin^ up their children in faith and fear of 
 God, and possess their vessel, as the Apostle 
 speaketh, in sanctification and honour, and not 
 
 Chapter 5. 
 in passion of lust and ignominy, as the Hea- 
 then do which know not God, and as our brutish 
 new Masters seem to do that commend mar- 
 riage above all things so far as it feedeth their 
 concupiscences, but for grace, Sacrament, mys- 
 tery, or sanctification thereby, they care no more 
 than the heathen or brute beasts do ? And thus 
 we gather I hat IMatrimony is a Sacrament, 
 and not of the Greek word Mifslery only, as 
 Calvin falsely saith, not of the Latin word Sa- 
 crament, both which we know have of their 
 nature a more general signification, and that 
 in the Scriptures also: hut whereas these 
 names are here given to IMnlrimony by the 
 Apostle, and are not given in the Scriptures to 
 Baptism and the Eucharist, let them tell us 
 why they also apply these words from their 
 general signification to signify specially and 
 peculiarly these two Sacraments never so 
 named expressly in Scripture, and do not like- 
 wise follow the Catholic Church in calling 
 Matrimony by the same name, which is here 
 so called of tl;e Apostle, specially whereas the 
 signification in it, is as great as in any other of 
 I the Sacraments, and ratlier greater. 
 
 Annotations. Chapter 6. 
 ver. 14. Clothed with. If a man could not be i ver. 23. Charity. Auuustine noteth in sun- 
 truly just or have justice in himself, how could dry places upon this same text, that f:iith without 
 he be clothed with justice / I charity servcth not to salvation, lib. .50 hom.7. 
 
PHIUPPIANS. 309 
 
 THE ARC4UxMENT OF THE EPISTLE OF PAUL TO THE PHILIPPIANS. 
 
 How Paul was called by a vision into Macedonia, we read Act. 16, and how he came toPhi- 
 lippi, being the first city thereof, and of his preachings, miracles, and suffering there, and 
 again, Act. 19. Paul purposed in the spirit, when he had passed through Macedonia and Achoia, to 
 ffo to Jerusalem, sa]ji7tg : After I have been there, I must see Rome abo. Which purpose he execu- 
 ted. Act. 20, taking his leave at Ephesus. And being afterward come into Achaia, he had 
 counsel to return tlirough Macedonia, and so at length from Phiiippi he began his navigation 
 toward .Jerusalem, and from Jerusalem being carried prisoner to Rome, Act. 28, he wrote 
 from thence this Epistle to the Philippians : or rather in his second reprehension, about ten 
 years after the first. 
 
 In it he confirmeth them, as he did the Ephesians also about the same time, against the 
 temptation that they might have in hearing that he were executed : therefore he tirst saith : 
 And I will have you know, brethren, that the things about we, are come to the more furtherance of the 
 Gospel: so that my bands were made manifest in Christ in all the Court, i^c. Secondly, lie signifieth 
 that his desire is. to be dissolved arid to be with Christ : but yet, lest they should be discomforted, 
 that he hopeth to cmne again to them. Whereot notwithstanding that he hath yet no certainty, 
 he signifieth in saying: I hope to send Timothy unto you, immediately as I shall see the things that 
 concern me. Thirdly, therefore he prepareth ihem against the worst, saying: / hope to come 
 again to you : but and if I be immolated upon the sacrifice and service of your faith, I rejoice and con- 
 gratulate ui'h you all, and the selfsame tiling do you also rejoice and congratulate urith me. 
 
 Moreover He partly warneth "them, as he had done before, of those Judaical false apos+les 
 who preached circumcision and Moses' law to the Christian Gentiles : partly he exhoiteth 
 them to sufier persecuiion, to live well, and specially to humble themselves one to another, 
 rather than by any pride to break, the peace and unity of the Church. 
 
 THE EPISTLE OF PAUL TO THE PHILIPPIANS. 
 
 CHAPTER I. 
 
 Having signified that he useth to thank Godjor their virtue, 9 and also to pray for their increase : 
 12 he cerlificlh them, for their confirmation and comfort, what good was come through his trouble at 
 Rome, 24 and that he doubteth not, though he rather desire martyrdom, but to come again unto 
 them, 27 exhorting them to live as they ought to do, 28 and namely not to shrink for persecution. 
 1 Paul and Timothy, the servants of Jesus Christ: to all the Saints in Christ Jesus that are 
 at Phiiippi, with the P)ishops and Deacons. 2 Grace to you and peace from God our Father, 
 and our Lord .Iesijs Chriist. 3 1 give thanks to my God in all memory of you. 4 Always in 
 all my prayers for all you, with joy making petition. 5 For your communicaiing in the Gospel 
 of Christ fr-om the first day until now. 6 Trusting this same thing, that he which hath begun 
 in you a good work, will perfect it unto the day of Christ Jesus. 7 As it is reason ibr nie, 
 this to ihink for all you, for that I have you in heart, and in my bands, and in the defence, and 
 the confirmation of the Gospel, all you to be partakers of my joy. 8 For God is my witness, 
 how J covet you all in the bowels of Jesus Christ. 9 And this I pray, that your charity may 
 more and more abound in knowledge and in all understanding: 10 That you may approve 
 the better things, that you may be sincere and without offence unto the day of Christ. 11 Re- 
 plenished withthe fruit of justice by Jesus Christ, unto the glory and praise of God. 12 And 
 1 will have you know, brethren, that the things above me are come to the more furtherance of 
 the Gospel : 13 So that my bands were made manifest in Christ in all the court, and in all 
 the rest, 14 That many of our brethren in our Lord, having confidence in my bands, were 
 bold more abundantly without fear to speak the word of God. 15 Some indeed even for etivy 
 and contention: but some also fpr good will preach Christ. 16 Some of charity : knowing 
 that 1 am set unto the defence of the Gospel. 17 And some of contention preach Christ not 
 sincerely: supposing that they raise affliction to my bands. 18 But what? So that by all means, 
 whether by occasion or by truth, Christ be preached : in this also I rejoice, yea and will re- 
 joice. 19 For I know that this shall fall out to me unto salvation by your prayer and the sub- 
 ministration of the Spirit of Jesus Christ. 20 According to my expectation and hope, because 
 in nothing shall I be confounded, but in all confidence as always, now also shall Christ be mag- 
 nified in my body, whether it be by life, or by death. 21 For unto me, to live is Christ : and 
 to die is gain. 22 And if to live in the fiesh, this unto me be the fruit of the work, and what I 
 shall choose I know not. 23 And I am straitened of the two: having desire to be dissolved 
 
 Annotations. ('hapter 1. 
 
 ver. 2. Bishops and Deacons. Wickliffe and 
 other Heretics would prove by this that priests 
 are not here named, and for that there could 
 not be many bishops of this one town, that 
 there is no difl'erence betwixt a bishop and a 
 priest, which was the old heresy of Arius, of 
 which matter, in other places : for this present 
 
 it is enough to know that in the Apostles' time 
 there were not observed always proper distinct 
 names of either function, as they were quickly 
 afterward, though they were alwavs divers 
 degrees and distinct functions. Chrysostom, 
 Oecumenhis, Theophylactus, and the rest oj the 
 Grecians upon this place. 
 
310 
 
 PHILIPPIANS. 
 
 and to be witli Christ, a thing: nuich more better. 24 But to abide in the flesh, is necessary 
 i'or you. "io Ami irus.i i^' this, I know that 1 shall abi.Je and continue with you all, unto your 
 iuniieranc;o and joy ol'lh'j taiJi: '-iii That your graiulation may abound in Christ . I Esiis in me. 
 by my coming again to you. -7 Only cjiiverse ye worthy oi the Gospel of Christ : that 
 whetlier when I come and see you, or else be absent, I may hear ot you that you stand in one 
 spi.it, of one mind labouring together to the laith ol the Gospel. 23 And in nothing be ye ter- 
 nhed ot the adversaries, wiiich to them is cause of perdition: but to you of salvation, and this 
 is oi God : 2'J For to you it is given for Christ, not only that you believe in him, but also that 
 you sulfyr for lain, oO Having tlic same combat like as you have seen in me, and now have 
 heard ol me. 
 
 C PI AFTER 11. 
 He eiliortelh them ?iwsr hislnnlli/ to kvKp i/ieuititi/ of the Church, a7>d to humble themselves for that 
 purpose one to another, 5 Iry Ike example of the marvMoux humiliti/ of Christ, 9 speciaUy 
 sceinjr /,ow maruellonsly he it now exalted for it. 13 Item to obedience, fear, and perseverance, lif 
 InsinuitiHL', lest it should afterwards trouble them, that he muij he martyred at thin time. 19 
 Timothy he kopeth to send, whom he highly commendeth : 25 as also Epaphroditus, whom he pre- 
 sently sendeth. 
 
 1 If therolore there be ixny consolation in Christ, if any solace of charity, if any society of 
 spirit, if any bowels ot coiTHnisseration : 2 Fulfil my joy, that you be of one meaning, having 
 the same charity of one mind, agreeing in one. 3 Nothing by contention, neither by vainglory : 
 but in humility, each counting other better tlian themselves: 4 Every one not consideri'ngthe 
 things that are their own, but those that are other men's. 5 For this thing in yourselves, 
 which also in Christ Jesus, G Who when he was in the form of God, thouaflit it no robberv, 
 himself to be equal to God, 7 But he e.xinaiiited himself, taking the form of a servant, made 
 into the similitude ot nien, and in shape found as man. 8 He humbled himself, made obedient 
 unto death : even the death of the cross. 9 For the which tiling God also hath exalted him, 
 and hath given him a name which is above all nan)ns; 10 That in the name of .Iestts, every 
 knee bow of the celestials, terrestrials, and infernals : 11 And every tongue confess that our 
 Lord .Iesus Christ is in the glory of God the father. 12 Therefore my dearest, as you have 
 always obeyed, not as in the presence of me only, but much more now in my absence, with fear 
 and trembling work your salvation. 13 For it is God that worketh in you both to will and to 
 accomplish, according to his good will. 14 And do ye all thinsrs wiihout murmurings and 
 staggerings: 15 That you may be without blame, and the simple children of God, without 
 
 Annotations. 
 
 ver. 9. For the which. Calvin doth so abhor 
 the name of merit in Christian men toward 
 their own salvation, that he wickedly and un- 
 learnedly denieth Christ himself to have de- 
 served or merited any thing for himself: though 
 these words, which he shamefully writeth frotii 
 the proper and plain sense, to signify a sequel 
 and not a cause of his exaltation, and divers 
 other in holy writ, prove tliat he merited for 
 himself", accordins; to all learned men's judg- 
 ment, Apoc. 5. The Lnmh that was .slain, i^ m>r- 
 Ihii to receive power and divinity. Hebrews 2 
 We see .Tf.sus /or the passion of death, crowned 
 with glory and honour. Augustine upon these 
 words of the Psalm 109. propterea exaltaUt 
 cajmt. 
 
 ver. 10. Name of ^KS,vs. Bv the like wicked- 
 ness they charge the faithful people for cap- 
 ping or kneeling when they hear the name of 
 .Iesus, as though they worshipped not our 
 Lord God therein, but the syllables or letters, 
 or other material elements, whereof the word 
 written or spoken consisteth, and all this, by 
 sophistications to draw the people from due 
 honour and devotion toward Christ .Tesus, 
 which is Satan's dri'ft, hy putting scruples into 
 poor simple rnen's minds aijout his sacraments, 
 Jiis saints, his cross, his name, his imacre, and 
 such like, to abolish all true religion out of the 
 world, and to make them plain Atheists. But 
 the Church knoweth Satan's cogitations, and 
 therefore by the scriptures and reason, war- 
 ranteth and teacheth all her children to do re- 
 verence whensoever Jesus is named, because 
 
 Chapter 2. 
 
 Catholics do not honour these things, nor count 
 them holy, for their matter, colour, sound, and 
 syllables, but for the respect and relation they 
 have to our Saviour, bringing us to the remem- 
 brance and apprehension of Christ, by sight, 
 hearing, or use of the same signs, else why 
 make we not reverence at the name of Jesus 
 the son of Sirach,as well as of Jesus Christ? 
 And it is a pitiful case to see these profane 
 subtleties of Heretics to take place in reli- 
 gion, which were ridiculous in all other trade 
 of life. When we hear our Prince or Sovereign 
 named, we may without these scruples do obei- 
 sance, but towards Christ it must be supersti- 
 tious. 
 
 ver. 12. With, fear and freirihUmr. Against the 
 vain presurniption of Heretics, that niake men 
 secure of their predestination and snlvation, 
 he willeth the Philippians to work their salva- 
 tion with fear and trembling, accordinsr to that 
 other scripture, Bh'ssedis the man that alwaj/s is 
 fearful, Proverbs 2S. v. 14. 
 
 ver. 13. Worketh in you. Of this thus saith 
 Auausiine, Not because the Apostle saith, it ?> 
 God that worketh in you both to v^i/l and work, 
 must "ice think he takclh ouyh/ our free irill. For 
 if it were so, then wouM he not a little before have 
 willed tliem to work their own salvation with fear 
 and tremhlinsc. For when they be commanded to 
 work, their fre^ will is called upon : buf, with trem- 
 hlina and fear, is added, lest bi/ atlrihuting their 
 well workimr to themselves, theymic^ht be proud of 
 their good^ deeds, as thow^h they were of themselves, 
 August, de gratia et lib. arbit. c. 9! 
 
PHlLirPlANS 
 
 311 
 
 reprehension in the midst of a crooked and perverse generation, among wliom you shine as 
 lights in the world : 16 Containing the word ot life to I'ny glory in the day of Christ, because I 
 have not run in vain, nor in Vain laboured. 17 But and il 1 be imnioluied, upon the sacrifice 
 and service of your faith, 1 rejoice and congratulate with you all. 18 And the selfsame thing 
 do you also rejoice and congratulate with me. li) And I hope in our Lord .Iesus to send 
 Timothy unto you quickly, that 1 also may be of good comfort, when 1 know the things per- 
 taining to you. '-iO For I'have no man so of one mind that with sincere aflieciion is careful tor 
 you. iil i'or all seek the things that are their own : not the things that are Jesus Christ's. 'i"2 
 And know ye an experiment of him, that as a son the father, so hath he served with me in the 
 Gospel. 23 This man therefore 1 hope to send unto you, immediately as I shall see the things 
 that concern me. 24 And I trust in our Lord that myself also shall come to you quickly. 25 
 But I have thought it necessary to send to you Epaphroditus my brother and coadjutor and 
 fellow soldier, but your apostle and minister of my necessity. 26 Because indeed ne had a 
 desire toward you all : and was pensive, for that you had heard that he was sick. 27 For in- 
 deed he was sick even to death : but God had mercy on him ■ and not only on him, but on me 
 also, lest I should have sorrow upon sorrow. 28 1 herefore I sent him the more speedily : 
 that seeing him, you may rejoice again, and I may be without sorrow. 29 Receive him there- 
 fore with all joy m ourLord : and such entreat with honour. SO Because for the work of Christ, 
 he came to the point of death: yieluing his life, that he might fulfil that which on your part 
 wanted toward my service. 
 
 CHAPTER III. 
 He uanieth iheni of the false Apostles, 4 showing that himself had much more to hrag of in Judaism 
 
 than they: hut that he maheth price of nothing but oniy of Christ, and oj Chrisiian justice, and of 
 
 suffering vritk him, 12 wherein yet he achwwledgeth his imperfection, 17 exhorting them to hear 
 
 Christ's Cross with him, and not to imitate thosehelly gods. 
 
 1 From henceforth my brethren, rejoice in our Lord. To write the same things unto you, to 
 me surely is not tedious, and to you it is necessary. 2 See the dogs, see the evil workers, see 
 the concision. 3 For we are the circumcision, which in spirit serve God: and we glory in 
 Christ Jesus, and not having confidence in the flesh, 4 Albeit I also have confidence in the 
 flesh. .5 If any other man seem to have confidence in the flesh, I more, circumcised the eighth 
 day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews: according to 
 the Law, a Pharisee : 6 According to emulation, persecuting the Church of God : according 
 to the justice that is in the Law, conversing without blame. 7 But the things that were gains 
 to me, those have I esteemed for Chrisr, detriments. 8 Yea but I esteem all things to be de- 
 triment for the passnig know-ledge of Jesus Christ my Lord : for whom I have made all things 
 as detriment, and do esteem them as dung, that 1 may gain Christ : 9 And may be found in 
 him, not having my justice which is of the Law, but that which is of the faith of Christ, which 
 is of God justice in iaiih : 10 To know him, and the virtue of his resurrection, and the society 
 of his passions, configured to his death, 11 If by any means I may come to the resurrection 
 which is from the dead. 12 Not that now I have received, or now am perfect : but I pursue, 
 if I may comprehend wherein 1 am also comprehended of Christ Jesus. 13 Brethren, I do not 
 
 Annotations. 
 
 ver. 16. My glory. Such as have by their 
 
 preaching gained any to Christ, shall joy and 
 
 glory therein exceedingly at the day of our 
 
 ver. 17. Immolated. Pastors ought to be so 
 zealous of the salvation of their flock, that with 
 Paul they should ofier themselves to death for 
 the same 
 
 ver. 17. The sacrifice. The obedience of 
 
 Annotations. 
 
 ver. 2. Concision. By allusion of words, he 
 calleth the eternal Christian Jews, that yet 
 boasted in the circumcision of the flesh, conci- 
 sion : and himself and the rest that circumcised 
 their heart and senses spiritually, the true cir- 
 cumcision. Chrysost. Theophylact. 
 
 ver. 9. My justice. Divers Lutherans in their 
 translations do shamefully mangle this sen- 
 tence, by transposing the words, and false 
 pointing of the parts tliereof, to make it have 
 this sense, that the Apostle would have no 
 justice of his own, but only that justice, which 
 IS in Christ. Which is a false and heretical 
 sense of the words, and not meant by Paul : 
 who calleth that a man's own justice, which he 
 
 Chapter 2. 
 faith and martyrdom be so acceptable acts 
 to God, when they be voluntarily referred 
 to his honour, that by a metaphor they 
 be called sacrifice and pleasant hosts to 
 God. 
 
 ver. 21. All seek. Many forsake their teachers 
 when they see them in bands and prison for 
 their faith, because most men prefer the world 
 before Christ's glory. 
 
 Chapter 3. 
 challengeth by the works of the Law or nature, 
 without the grace of Christ : and that God's 
 justice, as Augustine expoundeth this place, 
 not which is in God, or by which God is just, 
 but that which is in man from God and by his 
 gift. LiL. 3. cont. 2. ep. Pelag. c. 7. de Sp. and 
 lit. c. 9. 
 
 ver. 11. If by any means. If Paul ceased not 
 to labour still, as though we were not sure to 
 come to the mark without continual endeavour : 
 what security may we poor sinners have of 
 Heretics' persuasions and promises of security 
 and salvation by only faith ? 
 
 ver. 12. Not that now. No man in this life 
 can attain to absolute perfectness either of jus- 
 
S13 
 
 PIIILTPIANS. 
 
 account that I have coniprchendofl. Yet one thing: forgetting the things that are beliind, but 
 stretctiing tbrlh inysf-li to those that are beiore. 14 I pursue to the mam, to the price ot tlie 
 supernal vocation oi God in Christ Jesus. 15 Let ustiieretorc as many as are pericct, be thus 
 minded : and it' you be any ofiierwise minded, this also God hath revealed to you. 16 Never 
 theless, whereunto we are come, that we be ot the same mind, let us condnue in the same rule. 
 17 Be toilowers of me brttlircn : and observe them that walk so as you have our form. 18 For 
 many walk whom o!ten 1 told you of, and now weeping also 1 tell you. the enemie;? of tiie 
 Cross of Christ: I'J Whose end is destruction : whose God, is the belly and their ghiry in 
 their confusion, which mind worldly things. 20 But our conversation is in iieaven : wlience 
 also we expect the Saviour, our Lord Jesus Christ, 21 Who will reiorm the body ot our 
 humility, configured to the body ot his glory, according to the operation whereby also he is able 
 to subdue all things to himself. 
 
 CHAPTER IV. 
 He exhorteth litem to perseverance, 2 and certain hy name to unity, 5 to modesty, d to peace villivut 
 
 solicitude or careful anxiety, 8 to all that ^ool is, 9 to such things as they see in himself: 10 that 
 
 he rejoiced in their conlrihulion, not for his own need, hut for their intrlls. 
 
 1 1'herefore, my dearest brethren and most desired, my joy and my crown : so stand in our 
 Lord, my dearest. 2 Euchodia 1 desire and Syntyche I beseech to be of one mind in our Lord. 
 3 Yea and I beseech thee my sincere companion, help those women that have laboured with 
 
 Annotations. 
 tice or of that knowledge which shall be in 
 heaven: but yet there is also another perfect- 
 ness, such as according to this state a man may 
 reach unto, which in respect of the perfection 
 in glory, is small, but in respect of other lesser 
 degreesof man's justice and knowledge in this 
 life, may be called perfectness. And in this 
 sense the Apostle in the next sentence calleth 
 himself and others perlect, though in respect 
 of the absolute perfectness in heaven, he saiih 
 here, he is not yet perfect, nor hath yet attained 
 thereunto. 
 
 ver. 15. Otherwise minded. When Catholic 
 men now-a-days charge Heretics with their 
 horrible divisions, dissensions, combats, con- 
 tentions, and diversities among themselves, as 
 the Catholics of all other ages did challenge I 
 their adversaries most truly and justly tor the 
 same, both because where the Spirit of God is | 
 not, nor any order or obedience to superiors, i 
 there can be no peace nor unity, and specially I 
 for that it is, as Augustine saith, lib. de agone I 
 Christ, c. 29. the just judgment of God, that they 
 which seek nothing else but to divide the | 
 Church of Christ, should themselves be mise- : 
 rably divided among themselves, therefore, I 
 say, when men charge the Protestants with 
 these things, they flee for their defence to this ; 
 that the old Fathers were not all of one judg- 
 ment in every point of religion: that Cyprian 
 stood against others, that Augustine and Hie- 
 rome wrote earnestly in a certain matter one 
 against another, that our Dominicans and Fran- 
 ciscans, our Thomists and Scotists be not all 
 of one opinion in divers matters, and therefore 
 divisions and contentions should not be so pre- 
 judicial to the Zuinglians and Lutherans, as 
 men make it. Thus they defend themselves : 
 but ridiculou.sly and against the rule of Paul 
 liere, acknowledging, that in this imperfection 
 of men's science in this life, every one catniot 
 be fr«e from all error, or think the same that 
 another thiiiketh : whereupon may rise difler- 
 ences of understanding, opinion, and judgment, 
 in certain hard matters, which God hath not 
 revealed, or the Church determined, and there- 
 fore that .such diversity is tolerable and a<jree- 
 dble to our human condition and the state of 
 
 Chapteii 3. 
 the way that wc be in : always provided, that 
 the controversy be such and in such things as 
 be not against the set known rule of faith, as 
 he here speakcth, and such as break not mu- 
 tual society, fellowship, and communion in 
 Prayer, Service, Sacraments, and other ofKces 
 of life and religion; for such divisions and dif- 
 ferences come never but of schism or heresy, 
 and such are among the Heretics, not only in 
 respect of us Catholics, but among themselves : 
 as they know that be acquainted with the wri- 
 tings of Luther against Ziiinglius, or Wcstpha- 
 lus against Calvin, or the Puritans against the 
 Protestants, not only charging one another with 
 heresy, idolatry, superstition, and atheism, hut 
 also condemning each other's ceremonies or 
 manner of administrations, till it come to ex- 
 communication, and banishment, yea some- 
 times burning one of another. Thus did not 
 Cyprian, Augustine, Hierome,the Dominicans, 
 Franciscans, Thomists, Scotists, who all agree 
 in one rule of faith, all of one communion, all 
 most dear one to another in the same, all, 
 thanks be God, come to one holy Mass, and re- 
 ceive the same sacraments, and obey one head 
 throughout all the world. Augustine, lih. 2. de 
 hapt. c. 5. shall make up this matter with this 
 notable sentence : IVe are men, saith he, and 
 therefore to think somewhat otherwise than the thing 
 i.s, is a human tentation: but hy loving our own 
 sentence too much, or hy envying our betters, to pro- 
 ceed unto the sacrilege of dividing the mutual sn- 
 ciety and of making schism or heresy, is dci'ilish 
 jiresumption : in nothing to have other opinion than 
 the truth is, that m angelical perfection. And a 
 little after, // youhe any othencise minded, this 
 God will reveal: hut to than only, saith he, that 
 uxilk in the way of peace, and that stray aside into 
 no division or separation. Which saying would 
 God all our dear countrymen wouldmark, and 
 come into the Church, w^here only God re- 
 vealcth truth. 
 
 ver. 17. Of me hrethren. It is a goodly thing 
 when the pastor may so say to his flock. Nei- 
 ther is it any derogation to Christ, that the peo- 
 ple should imitate their Apostle's lite and doc- 
 trine, and other holy men, Augustine, Benedict 
 Dominic, Fra7icis. 
 
PHILIPPIANS. 
 
 313 
 
 me in the Gospel with Clement, and the rest my coadjutors, whose names are in the book of 
 lite. 4 Rejoice in our Lord always : again I say rejoice. 5 Let your modesty be known to 
 all men. Our Lord is nigh. 6 Be nothing carelul: but in everything by prayer and suppli- 
 cation with thanksgiving let your petitions be known with God. 7 And the peace oi God 
 wliich passeth all understanding, keep your hearts and intelligences in Christ .Iesi s. 8 Fur 
 the rest brethren, what things soever he true, whatsoever honest, whatsoever jusi, whatsoever 
 holy, whatsoever amiable, whatsoever ot good taine, it' there be any virtue, if any praise oi dis- 
 cipline, these things tlimk upon. 9 Which you have both learned and received, and heard, 
 and seen in me : these things do ye, and the God of peace shall be with you. 10 And I re- 
 joiced in our Lord exceedingly, that once at; the length you have retlourished to care tor me, as 
 you did also care : but you were occupied. 11 I speak not as it were for penury, for I have 
 learned, to be content with the things that I have. 12 I know both to be brought law, I know 
 also to abound : everywliere, and in all things 1 am instructed, both to be full, and to be hungry, 
 both to abound, and to suffer penury. 13 1 can all things in him that strengtiieneth me. 14 
 Nevertheless you ha\'e done well, communicating to my tribulation. 15 And you also know 
 
 Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no 
 Church communicated unto me in the account of gift and receipt, but you only : 16 For unto 
 Thessalonica also, once and twice you sent to my use. 17 Not that 1 seek the gift, but I seek 
 the fruit abounding in your account. 18 But I have all things, and abound : I was filled after 
 
 1 received of Epaphrodiius the things that you sent, an odour of sweetness, an acceptable 
 Host, pleasing God. 19 And my Go3 supply all your lack according to his riches in glory in 
 Christ .Iksus. 20 And to God and our father be glory world without end. Amen. 21 Salute 
 ye every Saint in Christ Jesus. 22 The brethren that are with me, salute you. All the saints 
 salute you: but especially they that are of Cesar's house. 23 The grace of our Lord Jesus 
 Christ be with your spirit. Amen. 
 
 Annotations. 
 
 ver. 1. My joy. He calleth them his joy and 
 crown, for that he expecteth the crovvii of 
 everlasting life as a reward of his labours to- 
 wards them. Wiiereby we may learn also, 
 that besides the essential glory which shall be 
 in the vision and fruition of God, there is other 
 manifold felicity incident in respect of crea- 
 tures. 
 
 ver. 3. Clement., and the. This Clement was 
 afterwards the fourth Pone of Rome from Pe- 
 ter, as Hierome writetn, according to the 
 common sunputation. 
 
 ver. 3. iiticere companion. The English 
 Bibles with one consent interpret the Greek 
 words, faithful yokefellow, perhaps to signify, 
 as some would have it, that the Apostle here 
 speaketh to his wife : but they must under- 
 stand that their Masters, Calvin and Beza, 
 mislike that exposition, and all the Greek Fa- 
 thers almost, much more reject it, and it is 
 against Paul's own words, speaking to the un- 
 27 
 
 Ch.\pter 4. 
 married. That it is good for them to remain 
 so, even as hhiiself did, 1 Cor. 7. 8. Whereby 
 it is evident he had no wife, and therefore 
 meaneth here some other his coadjutor and 
 fellow labourer in the. Gospel. 
 
 ver. 10. Reflourished. This reflourishing is 
 the reviving of their old liberty, which for a 
 time had been slack and dead. Chrysos(. 
 
 ver. 15. Account. He counteth it not mere 
 alms, or a free gift, that the people bestoweth 
 on their Pastors, or Preachers, but a certain 
 mutual traffic as it w^ere, and interchange : 
 the one giving spiritual, the other rendering 
 temporal things for the same. 
 
 ver. 18. Acceptable. How acceptable alms 
 are before God, we see here ; namely when it 
 is given for religion to devout persons, for a 
 recompense of spiritual benefits, for so it put- 
 teth on the condition of an oblation or sacri- 
 fice offered to God, and is most acceptable and 
 sweet in his sight. 
 
314 COLOSSIANS. 
 
 THE ARGUMENT OF THE EPISTLE TO THE COLOSSIANS. 
 
 The Epistle to the Colossians isnot only in sense, but almost in words also, all one with the 
 Epistle to the Ephesians, and was sent also by the same messenger 1'ycliicus, cap. 4. ver. 7. 
 and in it he niaketn like mention ot his bands and sufi'erings, cap. 1. ver. 'M. and cap. 4. ver. 3. 
 18. And thcretore no doubt it was written at Rome at the same time, to wit, in his last appre- 
 hension, yet before he knew of his martyrdom. 
 
 This dilierence there is, that he had himselt preached to the Ephesians, but with the Colos- 
 sians he hud never been, as he sigrjifieth, cap. 2. ver. 1. 'J'heretore although m matters ot ex- 
 hortation he be here briefer than to the Ephesians, yet in matters of' doctrine he is longer. 
 And generally he assureth them, that to be the truth, which their Apostle Epaphras had 
 taught them, hut namely he giveth them warning both of the .ludaicul talse aposiles, who 
 sought to corrupt them with sotne ceremonies of Moses' Law: and also of the Platonic Fhilo- 
 sopliers who rejected Christ, who is indeed the head of the Church, and Mediator to bring us 
 to God, and instead of him, brought in certain Angels, as more e.xccUent than he, whom they 
 termed Mhioris dij, teaching tlie people to sacrifice unto them, calling that humility, that they 
 might bring them to the great God. With which falsehood the heresy of Simon Magus a Umg 
 time deceived many, as we read in Epiph. her. 21. 
 
 Against such therefore Paul telleth the Colossians, that Christ is the Creator of all Angels, 
 God m person, the head of the Church, the principal in all ret^pecis : that he is the Redeemer, 
 Mediator, and Pacifier between God and men, and therefore by him we must go to God, so 
 that whether we pray ourselves, or desire any oiht;r on earth, or in heaven to pray for u», all 
 must be done as the Catholic Church in every Collect doth, Per Chrisliim Doininum nostrum, 
 that is, throuiili C/irh't our Lord, or per Domlnum nostrum Jc.sum Christum Fdiurn iuum, (juilet-um 
 vevit el resfnat, ^'C. Whereby the Church professetli continually against such seduction, both 
 the Mediatorship, apdthe Godhead of Christ. 
 
 THE EPISTLE OF PAUL TO THE COLOSSIANS. 
 
 CHAPTER T. , . 
 
 Samn<T, that he thonketh God for their exrellcut fait li and charity, and. continually jtrayeth for thnr 
 
 increase, he doth withal pive vntness to the prefichinp; of their Apostle Epaphras, and exloUetli the 
 
 grace of God in lyringiitir them to Christ who rs chief above all, and peacemaher hy his blood. 
 
 This w the Gospel not of lipnphras alone, but of the universal Church, and of Paid himself, who 
 
 also snjfereth for him. 
 
 1 Paul an Apostle of .Teshs Christ by the will of God, and brother Timothy : 2 To them 
 that are at Colossa, Saints and faithful brethren in Christ .Iesus. 3 Grace to you, and peace 
 from God our Father, and our Lord Jesus Christ. We give thanks to God, and the Father of 
 our Lord .Tesus Christ, always for you praying: 4 Hearing your faith in Chri.st .Iesus, and 
 the love which you have toward all the Saints. 5 For the h'^pe that is liid up for you in hea- 
 ven, which yon have heard in the word of the truth of the'Gospel, 6 That is come to you, as 
 also in the whole world it is, fructitieth, and groweth, even as in you, since that day that you 
 heard and knew the grnce of God in truth, 7 As you learn of Epaphras our dearest fellow- 
 servant, who is a faithful Minister of .Iesus Ch.risi for you. 8 Who also hath manifested to 
 us your love in spirit. 9 Tlierefbre we also from the day that we heard it, cease not praying 
 for you and desiring, that you may be filled with the knowledge of his will, in all wisdom, and 
 spiritual understanding : 10 That you may walk worthy of God, in all things pleasing : Fruc- 
 tifying in all good work, and increasing in the knowledge of God : 11 In all power strength- 
 ened according to the miffht of his glory, in all patience and longanimity with joy : 12 Giving 
 thanks to God'and the Father, who hath made us worthy unto the part of the lot of the Saints 
 in the light : 13 Who hath delivered us from the power of darkness, and hath tran.slated us 
 into the kini'dom of the Son of his love, 14 In whom we have redemption, the remission of 
 sins : 15 Who is the image of the invisible God, the first-born of all creatures : 16 Because 
 in him were created all things in heaven, and in earth, visible and invisible, whether Thrones. 
 or 13omination=, or Principalities, or Potestates : all by him, and in him were created: 17 
 And he is before all, and all consist in him. 18 And he is the he;id of the body, the Chitrch, 
 who is the beirinning, first-born of the dead: that he mav be in all ihitigs holding the primacy : 
 19 Because in him it hath well pleased, all fulness to inhabit : 20 Amlhy him to reconcile all 
 thino's unto himself, pacifying oy the blood of his cross, whether the things in earth, or the 
 
 Annotations. Chap'^er. 1. 
 
 ver.6. Inthewholeinorld. He showeth ihatthe 
 Church and Christ's (Jospel should daily L^row 
 and be snread at lenL'th through the whole 
 world, which cannot stand with the Heretics' 
 opinion of the decay thereof so quickly after 
 Christ's time, nor agree by anv means to their 
 obscure conven.icles. Aug. Episl. 80. in fine. 
 
 vet. 10. All gonduorJ;. Many things requi- 
 site, and divers things acceptable to God beside 
 faith. 
 
 ver. 12. Worthy unto the. We are not only 
 bv acceptation or imputation partakers of 
 Christ's benefits, but are by srace made worthy 
 thereof, and deserve our salvation condignly. 
 
COLOSSIANS. 
 
 315 
 
 tilings that are in heaven. 21 And you whereas you were sometime alienated and enemies in 
 sense, in evil worlvs : 2'Z Yet now he hath reconciled in the body ot his tiesh by death, to 
 present you holy and iniinacuhite, and blameless before him : 23 It yet ye continue m the 
 taiih, grounded and stable, and unmoveable irona the hope ot the Gospel which you have 
 heard, which is preached among all creatures that are luider heaven, whereof 1 Paul am made 
 a Minister. 24 Who now rejoicing in suti'ering for you, and do accomplish those thinjjs that 
 want of the passions ot Christ, in my flesh tor his body, v\ hich is the Church : 25 Wliereof 
 1 am made a Minister according to the dispensation of God, which is given me toward you, 
 that I may lulhl the word of God, 26 The mystery that hath been hidden Irom worlds and 
 generations, but now is manilested to his Saints, 27 To whom God would make known the 
 riches of the glory of his Sacrament in the Gentiles, which is Christ, in you the hope of glory. 
 28 Whom we preach, admonishing every man, and teaching every man in all wisdom, that we 
 may present every man pertect in Christ Jesus. 29 Wherein also I labour, striving accord- 
 ing to his operation which he worketh in me in power. 
 
 Annotations. 
 ver. 21. Do accomplish that uxmteth. As Christ 
 the head and his body make one person mys- 
 tical, and one full Christ, the Church being 
 therefore his plenitude, fulness, or compliment, 
 Ephes. 1, so tlie passions of the head, and the 
 aiBictions of the body and members make one 
 complete mass of passions. With such difler- 
 ence for all that, between the one sort and the 
 other, as the pre-eminence and the head, and 
 specially such a head, above the body, requi- 
 reth and giveth. And not only tliose passions 
 which he sud'ered iu himself, which were fully 
 ended in his death, and were in themselves 
 sufficient for the redemption of the world, and 
 remission of all sins, but all those which his 
 body and members suffer, are his also, and of 
 him they receive the condition, quality, and 
 force to be meritorious and satisfactory, for 
 though there be no insufliciency in the action 
 or passions of" Christ the head, yet his wisdom, 
 will and justice requireth and ordaineth, that 
 his body and members should be fellows of 
 his passions, as they look to be fellows of his 
 glory: that so sufTering with him, and by his 
 example, they may apjily to themselves and 
 other the general medicine of Christ's merits 
 and satisfactions, as it is eft'ecfually also ap- 
 plied to us by Sacraments, Sacrifice, and other 
 ways also : the one sort being no more injuri- 
 ous to Christ's death, than the other, notwith- 
 standing the vain clamours of the Protestants, 
 that would under pretence of Christ's passion, 
 take away the value of all good deeds. Here- 
 upon it is plain now, that this accomplishment 
 of the wants of Christ's passions, which the 
 Apostles and other saints make up in the flesh, 
 is not meant but of the Penal and satisfactory 
 works of Christ in his members, every good 
 man adding continually, as special Martyrs, 
 somewhat to accomplish the full measure there- 
 of: and these be the plenitude of his passions 
 and satisfactions, as the Church is the pleni- 
 tude of his person : and therefore these also 
 through the communion of Saints, and the so- 
 ciety that is not only between the head and the 
 body, but also between one member and ano- 
 ther, are not only satisfactory, and many ways 
 profitable for the sufferers themselves, but also 
 
 Chapter 1. 
 for other their fellow members in Christ, for 
 though one member cannot merit for another 
 properly, yet may one bear the burden, and 
 discharge the debt of another, both by the Law 
 of God and Nature, and it was a ridiculous he- 
 resy of Wicklifie to deny the same. Yea, as 
 we see here, the passions of Saints are always 
 suffered for- the common good of the whole 
 body, and sometimes withal by the sufferers' 
 special intention they are applicable to spe- 
 cial persons, one or many : as here the Apos- 
 tle joyeth in his passions for the Colossians, in 
 another place his afflictions be for the salva- 
 tion of the Corinthians, sometimes he wisheth to 
 be Anathema, that is, according to Origen's Ex- 
 position, in lid. num. Horn. 10. and 24. a sacri- 
 fice for the Jews, and Jie often speaketh of liis 
 death, as of a libation, host, or offering, as the 
 Fathers do of all Martyr's passions. All which 
 dedicated and sanctified in Christ's blood and 
 sacrifice, make the plenitude of his Passion, 
 and have a forcible cry, intercession and satis- 
 faction, for the Church and the particular ne- 
 cessity thereof. In which, as some do abound 
 in good works and sanctification, as Paul, 
 who reckoneih up his afflictions, and glorieth 
 in them, 2 Cor. 11. and Job, who avoucheth 
 that his penalties far surmounted his sins : and 
 our Lady much more, who never sinned, and 
 yet suffered sf) great dolours, so othersome do 
 want, and are to be holpen by the abundance 
 of their fellow members. 
 
 Which intercourse of spiritual offices, and 
 the recompense of the wants of one part by the 
 store of the other, is the ground of the old li- 
 bels of Indulgence, whereof is treated before 
 out of Cyprian. Annotations, 2 Cor. 2. ver. 10. 
 and of all indulgences and pardons, which the 
 Church daily diapenseth with great justice and 
 mercy, by their hands in whom Christ hath put 
 the word of our reconcilement, to whom he 
 hath committed the keys to keep and use, 
 his sheep to feed, his mysteries and all his 
 goods to dispense, his power to bind and 
 loose, his commission to remit and retain, 
 and the stewardship of his family to give 
 every one their meat and sustenance in due 
 season. 
 
316 
 
 COLOSSIANS. 
 
 CHAPTER II. 
 He is careful for tliem, though he were never vAlh thim, that they rest in the wonderful wisdom which 
 
 is in Christian religion, and he not carried away either with riulosuj^hy, to leave CkriM, and to sacri- 
 fice to Anceh, or with Judui.-nn to receive any renmonies of MoKes' Law. 
 
 1 For I will Inive you know, brethren, what manner ot care I have for you, and for them 
 that are oi" Laodicea, and whosoever have not seen my face in the flesh : 2 I'hat their hearts 
 may be comibried, instructed in charity, and unto all the rieljes of the tulness ot understanding, 
 untu the knowledge of the mystery of God the Father of Christ JesIjs, 3 In whcni be all the 
 treasures of wisdom and kriawled^e hid. 4 But this 1 say, that no man deceive you in loUiness 
 of words. 5 i'or although I bo absent in body, yet in Spirit 1 am with you : rejoicing, and see- 
 ing your order, and the constancy of that your faith which is in Christ. 6 Tlierelore ss you 
 have received . I Esus Christ our Lord, walk in him, 7 Rooted and built in him, and confirmed 
 in the faitn, as also you have learned, aboimdin^ in him in thanksgiving. 8 Beware lest any 
 man deceive you by Philosophy, and vain fallacy, according to the tradition oi men, according 
 tothe elements of the world, and not according to Christ. 9 For in him dwelleth all the lulness 
 of the Godhead corporally : 10 And you a"re in him replenished, who is the head in all 
 Principality and Power: 11 In whom al'l you are circumcised wiih circumcision not made by 
 hand in spoiling of the body of the flesh, in the circumcision of Christ, 12 Buried wiih him 
 iri Baptism : in whom also you are risen, again by the faith of the operation of God, who raised 
 him up from the dead. 13 And vou, when you were dead in the offences and the prepuce of 
 your flesh, did he, quicken together with hmi : pardoning you all olfences, 14 Wiping out 
 the hand-writing ol decree that was against us, which was contrary to us, and tlie same he hath 
 taken out of the way, fastening it to the Cross. 15 And spoiling the Principalities and Potes- 
 tates haih led them contidenily in open show, triumphing them in himself. 1(> Let no man 
 therefore judge yoiz in meat or in drink,,or in pnrt of a festival day, or of the new moon, or of 
 Sabbaths: 1? Vv^hich are a siiadow of things to come, but the body Christ's. 18 Let no man 
 seduce you, willing in the humility and rsligion of Angels, walking in the things which he hath 
 
 Annotations. 
 
 ver. 4. No man deceive. Heretics do most 
 commonly deceive the people with eloquence ; 
 namely, such as have it by the gift of nature, 
 as the Heretics of all ages had, and lightly all 
 seditious persons whicn draw the vulgar sort 
 to sedi;ion by the allurement of their^tongue. 
 Nothing, saith Hierome. epist. 2. ad Neprolicen. 
 is so easy, as with volubility of tongue to de- 
 ceive the unlearned multitude, which whatso- 
 ever it undcrstandeth not, doth the more admire 
 and wonder at the same. The Apostle here 
 calleth it, irttftuvoXDynt, persuasible speech. 
 
 ver. 8. By Philnsophi/. Philosophy and all 
 human science, so lon^ as they be subject and 
 obedient to Christ, as they be in the schools of 
 Christian Catholic men, be not forbidden, but 
 are greatly commended, and be very profita- 
 ble in the Church of God. Oiiierwise. where 
 gccular learniiiij is made the ride of relitrion, 
 and commandem faith, there it is pernicious, 
 and the cause of all heresy and infidelity, for 
 the which, Hierome, and before him Teriullian, 
 call philosophers the Patriarchs of Heretics, and 
 declare that all the old heresies rose only by 
 toomufh admiring of profane philosophy. Hie- 
 rome ad Ctesipha. cont. Peloff. cap. 1. Te.rltd. de 
 prcBScr. and cont. Hermog. and cont. Marcio. lih. 
 5. And so do tiicse new sects, no doubt, in 
 maily things, for, other arirnments have they 
 none against the presence of Christ in the bles- 
 sed sacrament, but such as they borrow of 
 Aristotle and such like, concerning quantity, 
 accidents, place, posiii<in, dimensions, senses, 
 sight, taste, and other straits of reason, to which 
 theybrina Christ's mysteries. All philosophi- 
 cal arsruments therefore against any articles 
 of our faith be here condemned as deceitful, 
 and are called also here, the tradition of men, 
 and the elements of the vmrld. The better to re- 
 sist the which fallacies and traditions of Hea- 
 
 Chapter 2. 
 then men, the school-learning is necessary, 
 wliicK keepeih philosophy in awe, and order of 
 faiih, and useih the same to withstand the phi- 
 losophical and sophistical deceits of Heretics 
 and Heathen. So the great philosophers, De- 
 nis, Augustine, Clemens, Alexandrinus, Jus- 
 line, Lactnntius and the rest, used the same to 
 the great honour of God, and benefit of the 
 Church. So came Cvjirian, Amhrnse, Hie- 
 rome, and the Greek Fathers, furnished with 
 all secular learning unto the study of Divinity, 
 whereof Hierome, Epist. 84. ad Magnum Ora 
 tortim. 
 
 ver. Ifi. In meat. The Protestants wilfully or 
 ignorantly apply all these kinds of forbearing 
 meats, tothe Christian fast: but it is by the 
 circumstance of the text plain, as Augustine 
 also teacheth, that the .Tudaical observation and 
 distinction of certain clean and unclean meats 
 is forbidden to the Colossians, who were in 
 danger to be seduced by certain .Tews, under 
 pretence of holiness to keep the law touching 
 meats and festiviiie.s, and other like, which the 
 Apostle showeth were only shadows of things 
 to come : which things are come, atul there- 
 fore the said shadows to cease. Where he 
 nameth the Sabbaths and fcasi^; of the new 
 moon, that, no man need lo doubt, but that he 
 speaketh onlvof the .(ewisli days and kinds of 
 fasts and feasts, and not of Christian holydays 
 or fasting-days at all. 
 
 vor. 18. ReliL'ion of Ana eh. By the like false 
 apphration of this text, as of the other before, 
 the Heretics ah\ise it against the invocation or 
 honour of Angels used in the Catholic Church, 
 where the Apostle noteth the wicked doctrine 
 of Simon Magus and others, Chrysostoin. Horn 
 7. in hunc locum, and Epiphnn. hfrres. 21. who 
 tiuHht Ansiels to be our mediators, and not 
 Christ, non lenens caput, not holding the I -ad, aa 
 
C0L03SIANS. 
 
 317 
 
 not seen, in vain pufTcd up by the sense of his flesh, 19 And not holding the head, whereof 
 the whole body by joints and bands being served and compacted, groweth to the increase of 
 God, 20 It' then you be dead with Christ, from the elements ot this world : wiiy do you yet 
 decree as living in the world ? 21 Touch not, tasie not, handle not: 22 Which things are 
 all unto destruction by the very use, according to the precepts and doctnnos ol men, 23 Which 
 are indeed having a show ol wisdom in superstition and humility, and not to spare the body, 
 nor in any honour to the filling of the flesh. 
 
 Chapter 2. 
 emit mc: 1 Tim. 5. 21. And that that they may bo 
 prayed unto, and can help and hear us, iiie- 
 rome, in cap. 10. Danidis. Ambrose, in Psa. 118. 
 .ler. 1. August, lib. 10. de civit. Dei. c. 12. Bede, 
 lih. 4. in CaiUira, c. 24. 
 
 ver 18. Willinir. That is, wilful, or self- 
 willed in voluntary religion, for that OeX(0£ii: 
 £v diJ>)(T<ta, whereof cometh the word follow- 
 ing lOeXopiisKeia, Superstdion. ver. 23. Annot. 
 verse 21. 
 
 ver. 19. Not holding: the head. Because he hath 
 much ado with such false preachers as tausrht 
 tlie people to prefer the Angels which gave the 
 law, or other whatsoever, before Christ: in 
 this Epistle, and to the Ephesians, he often nf- 
 firmeth Christ to be our head, yea and to be 
 exalted far above all creatures, angels, potest- 
 ates, principalities, or whatsoever. 
 I ver. 20. Whi/do you. A marvellous impudent 
 translation of these words in the F^ngllsh Bible, 
 thus, Whi/ are you burdened with traditions ? 
 Whereas the Greek hath not that sianification: 
 but to make the name of tradition odious, here 
 thev put it of purpose, not being in the Greek: 
 anu in other places where traditions are com- 
 mended, 1 Cor. 11. and 2 Thes. 2, and where 
 the Greek is most flatly, Tzapa^oaui, they trans- 
 late it, Instructions, ordinances, (^c. 
 
 ver. 21. Touch not. The fJeretic.'s, as before 
 and always, very vainly allege this against 
 the Catholic fastings: when it is most clear 
 that the Apostles reprehendeth the foresaid 
 false teachers that thought to make the Chris- 
 tians subject to the observation of the ceremo- 
 nies of the old Law, of not eating hogs, conies, 
 hare's flesh, and such like, not to touch a dead 
 corpse, nor any place where a woman in her 
 flowers had sitten, and other infinite doctrines 
 of touching, tasting, washing, eating, and the 
 rest, either commanded to the old people of 
 God, or, as many things were, voluntarily taken 
 up by theinselves, sometime clean against 
 God's ordinance, and often frivolous and super- 
 stitious. Which sort as Christ in the Gospel, 
 so here Paul calleth the precepts and doctrines 
 of men, and superstition, and, a? the Greek 
 word signifieth, voluntary worship, that is in- 
 vented bv Heretics of their own head, without 
 the warrant of Christ in the Scriptures, or the 
 Holy Ghost in the Church, or any lawful autho- 
 rity of such whom Christ commandeth us to 
 obey. Against such sect-makers therefore as 
 would hive yoked the faithful again with the 
 .Jewish ue Heretical facts of Simon !VIn?iis and 
 the like, Paul speaketh, and not of the Church's 
 fasts or doctrines. 
 
 ver. 23. Having a show. Again the Heretfcs 
 of our time object, that these foresaid false 
 teachers pretended holiness, wisdom, and 
 chastisement of their bodies, for so Paul saith, 
 
 Annotations. 
 the Apostle here speaketh, and prescribed sa- 
 crifices to be ofi'ered unto them, meaning in- 
 ditferently as well the ill Angels as the wood. 
 Which doctrine the said Heretic had of Plato, 
 who taught that spirits, which he calleth De- 
 mons, were to be honoured as mediators next 
 to Goil. Against which Augustine disputeth, 
 lib. 8. 9. and 10. de Civit. as he condemr.eth also 
 the same undue worship, lib. 10. Confess, cap. 
 42. Hierome,q. 10. ad. Algasiam, expoundeth 
 this also of ill spirits or devils, whom he pro- 
 veth, out of Stephen's sermon. Acts 7, that the 
 Jews did worship, avouching that they serve 
 them still, so many of them and so often as 
 they observe the Law. Of which idolatry also 
 to Angels, Theodore speaketh ujion this place 
 declaring that the .lews defended their super- 
 stition towards Angels by that, that the Law 
 was given by them, deceitfully atonce inducing 
 the Colossians, both to keep the law, and to 
 honouring of the Angels as the giving of the 
 same. Whereby divers of the faithful were 
 so seduced, that they forsook Christ and his 
 Church and service, and committed idolatry to 
 the said Angels. Against which abominations 
 the council of Laonicea, cap. 35, took order, 
 accursing all that forsook our Saviour and 
 committed idolatry to .\ngels, and contemning 
 Christ, kept conventicles in the name of spirits 
 and idols, of which kind of worship of Angels 
 and devils, Clement. Alexand. Strom. 3. Tertul- 
 lian, lib. 5. cont. Marcion. expoundeth this place 
 of the false teachers that feigned themselves to 
 have revelation of Angels, that the Law should 
 be kept touching difl^erence of clean, and un- 
 clean meats. Which is very agreeable to 
 ITim. 4. 1, where Paul calleth abstaining from 
 meats after the Jewish or Heretical manner, 
 the doctrine of devils: whereof see more in the 
 annotation upon that place. Plaimo a godly 
 ancient writer, upon this place saith further, 
 that some philosophers of the Gentiles and 
 some of the Jews also taught, that there were 
 four Angels presidents of the four elements of 
 man's body, and that in feigned hypocrisy, 
 •which the Apostle here calletn humility, they 
 pretend to worship by sacrifice the said An- 
 gels. Theophylact expoundeth this feigned hu- 
 mility, of certain Heretics, that pretending the 
 mediatorship to be a derogation to Christ's 
 majesty, worshipped Angels as the only medi- 
 ators. All which we set down with more dili- 
 gence, that the Heretics may be ashamed to 
 abuse this place against the due reverence and 
 respect of prayers made to the holy Angels. 
 Whom the scriptures record so often to ofl^er 
 our prayers up to God, and to have been law- 
 fully reverenced of the Patriarchs, never as 
 Sons, but as God's ministers and messengers. 
 osu. 5, 14. Td). 12, 12. Gen. 43, 16. Aniielus <jui 
 27* 
 
 m 
 
318 
 
 COLOSSIANS. 
 
 CHAPTER III. 
 
 He exhortelh to mortify and put off all corrupt maniifrg of the old "man, and to put on such Virtues as 
 are for the new man. 13 In jmrlicutur uLso, wives and husbands, children and jKirents, servants and 
 masters, each sort to do their dulif. 
 
 1 Tiierelore it you bo risen with Christ, seek the things that are above : where Christ ia 
 sittinji on the right hand ol God. 2 Mind the things that are above, not the things that are 
 upon the earth. 3 Jb'or you are dead ; and your lite is hid with Christ in God. 4 When Christ 
 shall appear, your lite : then you also sliall appear with him in glory. 5 Mortiiy therefore 
 your members that are ujion tlie earth, lornication, uncleanness, lust, evil concupiscence, and 
 avarice, which is the service ot idols. 6 For which things the wrath of God cometh upon the 
 children ot incredulity. 7 In which you also walked sometime, when you lived in them. 8 
 But now lay you also all away: anger, indignation, malice, blasphemy, lilthy talk out ot your 
 mouth, y Lie not one to another; spoiling yourselves of the old man with his acts. 10 And 
 doing on the new, him that is renewed unto knowledge, according to the image of him that 
 created him. 11 Where there is not. Gentile and .lew, circumcision and prepuce, Barbarous 
 and Scythian, bond and free : but all, and in all Clirist. 12 Put ye on therefore as the elect of 
 God, holy, and beloved, the bowels ot niercy, benignity, humili'.y, modesty, patience, 13 Sup- 
 porung one another ; and pardoning one another, if any have a (jnarrel airainst any man: as 
 also oar Lord hath pardoned us: so you also. 14 But above all these things have charity, 
 which is the band of perfection : 15 And let the peace of Christ exult in your hearts, wherein 
 also you are called in one body: and be thankful. 10 Let the word ot Christ dwell in you 
 abundantly, in all wisdom, teaching and admonishing vourownselves, with psalms, hymns, find 
 spiritual canticles, in grace, singing in your hearts to God. 17 AH whatsoever you do in word, 
 or in work, all things in the name ot our Lord Jesus Christ, giving thanks to God and the 
 Father by hiin. 18 Women, be subject to your husbands, as it behooveth in our Lord. 19 Men, 
 love your wives : and be not bitter toward them. 20 Children, obey your parents in all things : 
 for that is well pleasing to our Lord. 21 Fathers, provoke not your chilciren to indignation : 
 that they become not discouraged. 22 Servants, obey in all thinjjs your masters according to 
 the flesh, not serving to the eye, as pleasing men, but in simplicity of heart, fearing God. 23 
 Whatsoever you do, work it from the heart as to our Lord, and not to men : 21 KriowTfig that 
 you shall receive of our Lord the retribution of inheritance. Serve our Lord Christ. 25 For 
 he that doth injury, shall receive that which he hath done unjustly: and there is not acception 
 of persons with God. 
 
 Annotations. 
 by forbidding certain meats according to the 
 Jews' observation, even as the Catholics do. 
 It is true they did so, and so do most vices iiiii- 
 tate virtues, for if chastising of men's bodies 
 and repressing their concupiscences and lusts 
 were not godly, and if abstinence from some 
 meats were not laudably and profitablv used in 
 the Church for the same purpose, no Heretics, 
 to induce the abolished observations and differ- 
 ences of meats of the Jews, or the condemna- 
 tion of certain meats and creatures as abomi- 
 nable according to others, would have falsely 
 pretended the chastisement of their flesh, or 
 made other show of wisdom and piety, to found ' 
 
 Annotations. 
 ver. 5. Avarice which is the service of JdoLs. < 
 Here is a marvellous impudent and foolish cor- 
 ruption in the vulgar English bible printed the 
 vear 1577, and, as it scemeth, most authorized. 
 Where for their error against the images of 
 C'hrist and his Saints, and to make image and 
 idol, all one : the translator, for that which the 
 Apostle saith in Greek, Covetmtsness is idolatry, 
 maketh him to say in English, Covetouxness is 
 worshipping of imnires, as also, Ephes. 5. 4, he 
 translatcth thus. The covetous person is a wi/r- 
 shipper of imafres : tor that which the Apostle 
 saith, 77ie covetous man is an idolalor, meaning 
 spiritual idolatry, because he maketh nioney 
 his god. In which sense to call this spiritual 
 idolatry, worshipping of images, is too ridicu- 
 
 Chapteu 2. 
 their unlawful Heretical or Judnical supersti- 
 tion concerning the same. The Catholic Church 
 and her children, by the example of Christ, 
 John Baptist, the Apostles, and other blessed 
 men, do that lawfully, godly, religiously, and 
 sincerely indeed to the end aforesaid, which 
 these false Apostles only pretended to do. So 
 Paul did chastise his bony indeed, by watching, 
 fasting, and many other afflictions, and that 
 was lawful and was true wisdom and piety in- 
 deed. The foresaid Heretics not so, but to in- 
 duce the Colossians to Judai.sni and other abo- 
 minable errors, did but pretend these things 
 in hypocrisy. 
 
 Chapter 3. 
 
 lous, and must needs proceed of blind heresy. 
 
 ver. 10. Doing on the new. By this and the 
 whole discourse of this chanter containing an 
 exhortation to good life, atid to put on the ha- 
 bit of the new man with all virtues: we may 
 see our justice in Christ to be a very quality 
 and form inherent in our soul, adorning the 
 same, and not an imnutation only of Christ's 
 righteousness, or a hidinsi only of our sins and 
 wickedness, which the Heretics falsely affirm 
 to remain in us after bnptisin and always dur- 
 ing life. Augustine, (f*- per. mer. and remis. lib. 
 2. c. 7. et covt. Julia}!, lih. <i. c. 7. 
 
 ver. 21. Reirihution of. Retribution or reward 
 for cood works: ni/r^TiAwcnj, which signifieth 
 rendering one for another. 
 
I. TIIES30L0N1ANS. 319 
 
 CHAPTER. IV. 
 Its exhorteth to instance in prayer, 5 and lo wisdom in behaviour, 7 He sendeih Tychicus. 10 He 
 
 doth coinineiidatioiis, 13 and enjoineih lo he dune. 
 
 1 You Masters, that whicli is just and equal, do to your servants : knowing that you also 
 have a M.isier iti heaven. 2 Be instant in prayer: watching in it thanksgiving. 3 Praying 
 wi.hal lor us also, that God may open unto us the door of speech to speak tlie mystery ot 
 ( hrist, tor the which also I am bound. 4 That I may manifest it, so as 1 ought to speak. 5 
 Wal:t with wisdom toward them that be without redeeming the time. 6 Your talk always, in 
 grace let it be seasoned with salt, that you may know how you ought to answer every man. 7 
 The things that are about me, Tychicus our dearest brother, and faithful minister, and fellow- 
 servant ill our Lord, will make you understand all. 8 Whom I nave sent to you tor this same 
 purpose, that he may know the things that concern you, and may comfort your hearts, 9 With 
 Onesimus the most dear and faithful brother who is of you. All things that are done here, 
 shall they do you to uudjrstand. 10 Aristarchusmy fellow-prisoner saluteth you, and Mark the 
 cousin-german of Barnabas, concerning whom you have received commandments. If he come 
 to you receive him, 11 And Jesus that is called Justus: who are of the Circumcision, these 
 only are my coadjutors in the kingdom of God : which have been a comfort to me. 12 Epa- 
 phras saluteth you who is of you, the servant of Christ Jesus, always careful for you in prayers, 
 that you may stand perfect and full in all the will of God. 13 For I give him testimony that 
 he hith much labour for you, and for them that be at Laodicea, and that ore at Ilierapolis. 14 
 Luke the most dear physician saluteth you : and Demas. 15 Salute the brethren that are at 
 Laodicea : and Nymphas and the Church that is in his house. 16 And when the Epistle shall 
 be read with you, make that it be read also in the Church of the Laodiceans: and that you 
 read that which is of the Ijaodiceans. 17 And say to Archippus, See the ministry which thou 
 hast received of our Lord, that thou fulfil it. 8 iThe salutation: with mine own hand Paul's. 
 Be mindful of my bands. Grace be with you. Amen. 
 
 Annotatio.\s. Chapter 4. 
 ver 13. Labour for you. He did not I other penance of body : that God would 
 only pray, but look other great pains to sutler them to fall from their received faith 
 procure God's grace for the Colossians : to the sect of Simon Magus or tne Judaizing 
 perhaps by watching, fasting, and doing 1 christians. 
 
 THE ARGUMENT OF THE FIRST EPISTLE OF PAUL TO THE 
 THESSALONIANS. 
 
 How Paul with Silas, or Silvanus, and Timothy according to a vision calling him out of 
 Asia, into Macedonia, came to Philippi being the first city thereof, we read Acts 16. And iiow 
 again from Philippi, after scourging and imprisoning there, he came to Thessalonica bein^ the 
 head city of that country, we read Acts 17, where after three weeks preacliing, the Jews 
 stirred the city against them, and pursued them also to Berea : so that Paul was convoyed 
 from thence to Athens, where he expected the coming of Silas and Timothy tromthe foresaid 
 Berea in Macedonia, but received them, as we have Acts IS, at Corinth in Achaia. 
 
 Having therefore left the Thessalonians in such persecution, and being caretul to know how 
 they did in it, he was desirous to return unto them, as he signifieth in the 2. chapter of this 
 Episile V. 17. But as he there addeth, Sutan hindered 7^?, therefore tarrying himself at Athens, 
 he sendeth Timothy unto them, at whose return understanding their constancy, he is much 
 comforted, as he declareth, cap. 3. So then ihey are all three together at the wriring of this 
 Epistle, as also we have in the title of it : Paul and Silvanus aiid Timothy to tht Church of the 
 Thex.taluniaiis. And thertfore it seemelh to have been written at Corinth, not at Athens: because after 
 .'iendin^ of Timothy lo ThessaJunica, they meet not at Athens again, but at Corinth. 
 
 The first three chapters of it are, to confirm and comfort them against the temptations of 
 those persecutions. The other two are of exhortation, to live according to his precepts, 
 namely, in sanctification of their bodies, and not in fornication: to love one another: to com- 
 fort one another about their friends departed, with the doctrine of the Resurrection, and with 
 continual preparations to die : the laity to obey, and the Clergy to be diligent in every point of 
 their office. 
 
 THE FIRST EPISTLE OF PAUL TO THE THESSALONIANS. 
 
 CHAPTER I. 
 He thanketh God for them, A and gathereth that Ihey are elect, becaiuse his preaching at t/ietr first 
 
 conversion was u^ith divine power, and. they on the other side received it with all joy, notwithstanding 
 
 the great persecution that was raited agaiiift them. 
 
 1 Paul and Silvanus and Timothv to the Church of the Thessalonians in God the Father 
 and our Lord Jesus Christ. Grace to you and peace. 2 We give thanks to God always for 
 all you: making a memory of you in our prayers wiihout intermission. 3 Mindful of the 
 
S20 I. THESSALONIANS. 
 
 work of your faith and labour, and of the charity, and of the enduring of the hope of our Lord 
 Jksus Christ, before (Jod and our Father. 4 Knowing brethren beloved of God, your election. 
 
 5 That our Gospel hath not been to you in word only, but in power and in the Huly Ghost, and 
 in much fulness, as you know what manner of men we have been amoni( you (or your sakes. 
 
 6 And you became followers of us, and of our Lord : receiving the word in much tribulation, 
 with joy of the Holy Ghost. 7 So that you were made a pattern to all that believe in Mace- 
 donia and in Achaia. 8 For from you was bruited ilie word of our Lord : not only in Mace- 
 donia and in Achaia, but in every place, your taith which is lo Godward, is proceeded so that 
 it is not necessary for us to speak any thing. 'J For they themselves report of us what manner 
 of entering we had to you : and how you are turned to God irom Idols, to serve the livino; 
 and true God, 10 And to expect his Son from heaven, whom he raised up from the dead, 
 Jesus, who hath delivered us from the wrath to coiiie. 
 
 CHAPTER II. 
 Hecattelh even themselves to witness, that his pri aching unto them urns as he said, in most commenda- 
 
 hle manner. 13 And atsain on the other side he thanketh God for their munrier of receiving it : 
 
 that is, irith all joy, notiLithslunding tli£ -persecution of their oini citizens. 
 
 1 For vourselves know, brethren, our entrance unto you, that it was not vain : 2 But having 
 sufTered betbre and been abused with contumelies, as you know, at Philippi, we had confidence 
 in our God, to speak unto you the Gospel of God in much carefulness. 3 For our exhortation 
 was not of error, nor of un'cleanness, nor in deceit : 4 But as we were approved of God that 
 the Gospel should be conunined to us, so we speak: not as pleasing mMi, but God, who proveth 
 our hearts. 5 For neither have we been at any tirhe in the word ot adulation, as you know: 
 nor in occasion of avarice, God is witness : 6 Nor seeking glory of men, neither of you nor 
 of others. 7 Whereas we might have been a burden to you, as the Anostles of Christ : but 
 we became children in the midst of you, as if a nurse should cherish her children: 8 So 
 having a desire to you, we would gladly deliver unto you not only the Gospel of God, but also 
 our own souls : because you are become most dear unto us. 9 For you are mindful, brethren, 
 of our labour and toil, day and night working, lest we should charj'e any of you, we preached 
 among you the Gospel of God. 10 You are witnesses and God, how hohly and justly, and 
 without blame, we have been to you that did believe. 11 As you know in what manner we, 
 desiring and comforting you, have adjured every one of you, as a father his children, that you 
 would walk worthy of God, who hath called you into his kingdom and glory 12 Therefore 
 we also give thanks to God without intermission: because that wlien ye had received of us 
 the word of the hearing of God, you received it not as tile word of men, but, as it is indeed, 
 the word of God who worketh in you that have believed. 13 For you, brethren, are become 
 followers of the Bhurclies of God that be in Jewry, in Christ Jesus ; for you also have suffered 
 the same things of your own lineage, as they also of the Jews, 14 Who both killed our Lord 
 Jesus, and the Prophets, and liave persecuted us, and please not God, and are adversaries to 
 all men. 15 Prohibiting us to spe.ik to the Gentiles that they may be saved, to make up their 
 sins always : for the wrath of God is come upon them even to the end. 16 But we, brethren, 
 deprived of you for a short tmie, in sight, not in heart: have hastened the more abundantly to 
 see your fane with much desire. 17 For we would have come to you, I Paul certes, once and 
 again: but Satan hath hindered us. 18 For what is our hope, or joy, or crown of glory? Are 
 not you before our Lord Jesus Christ in his coming. 19 For you are our glory and joy. 
 
 Annotations. Chapter 1. 
 yer. 6. Followers of us. Paul is bold to com- 1 many religious men of divers orders and 
 mend them for imitation of him, yea and to j rules, all tending to the better imitation of 
 join himself in tliar point with Christ, to be , Christ our Lord. 1 Corin. II. 1, and Philippi 
 their pattern to w:ilk after. Where without ' 3. 17. 
 curiosity he nameih himself first, and our Lord j ver. 9. From Idols. In this and the like 
 
 afterward, because he was a more near am 
 ready object than Christ, who was not nor 
 could not be followed but through the preach- 
 ing and conversation of the Apostle, who Nvas 
 in their siiiht or hearing. And this imitation 
 of some holy man or other, hath made so 
 
 places the Heretics nialiciou.«ly and most 
 falsely translate, construe, and apply all things 
 meant of the Heathens idols, to the memories 
 and images of Christ and his saints, namely 
 the English Bibles of the years, 1562, 1577. 
 Annotation 1 Jo. 5. 21. 
 
 Annotations Chapteh 2. 
 ver. 12. The word of God. The adversaries ' of men or Pharisaical tradition.*, as they falsely 
 ■will have no word of God, but that which is ! call canons, precepts, and decrees of holy 
 wntien and contained in the Scripture: but Church. 
 
 here they might learn that ail Paul's preaching ver. 18. Are not you before. If the Apostle 
 before he wrote to them, was the verv word o? without injury to God, in right good sense call 
 God. They miahi also leani, that wliaf.soever his scholars the Thessnioniaus, his hope, joy, 
 the lawful Apofties, Pastors, and Priests of glory: why blaspheme the Protestants the Ca- 
 God's Church preach in the unity of the same tholfc Church and her children for terming our 
 Church, isto be taken for God's own word, and Lady or other Saints, their hope, for the spe- 
 ought not to be reputed of them for doctrines ' cial confidence they have in their prayers ? 
 
I. THESSALONIAKS. 321 
 
 CHAPTER III. 
 Because he could rot come himtelfas lie desired, lie tteni Timotkif. 6 At whose retnm now understand- 
 ing that tliE)' stand stilt steud/ast, notwithstanding all tliuSf jterserutions, lie rtjoicelh exceedingly : 10 
 prai/ing ilmt lie may see them again, \'i and for their increase in charity. 
 
 1 For the vvhicli cause forbearing no longer, it pleased us to remain at Athens, alone. 2 And 
 we sent Timothy our brother, and the minister ot God in the Gospel ot Christ to confirm you 
 and exliort y^u tor your faith, 3 That no in:in be moved in these tribulations, for yourselves 
 know, that we are appointed to this. 4 For even when we were with you, we foretold you 
 that we should suffer tribulations, as also it is come to pass, and you know. 5 I'herefore I 
 also forbearing no Linger, sent to know your fairh : lest perhaps he that tempteth, hath tempted 
 you, and our Lib(3ur be made vain. 6 But now Timothy comuig unto us from you, and report- 
 mg to us your taiih and charity, and that yon have a good remembrance ot us always, desiring 
 to see us, as we also you : 7 I'herefore we are comforted, brethren, in you, in all our neces- 
 sity and tribul ition, by your faith. 8 Because now we live, if you stand in our Lord, 9 For 
 what thanksgiving can we render to God for you, in all joy wherewith we rejoice for you 
 before our God, 10 Night and day more abundantly praying that sve may see your face, and 
 mav accomplish those things that want of your faith. 11 And God himself and our Fatiicr, 
 and our Lord .Jesus Christ direct our way to you. 12 And our Lord multiply you, and make 
 your charity abound one to another, and toward all men : as we also in you. 13 To confirm 
 your hearts vvithout blame, in holiness, before God and our Father in the coming of our 
 Lord Jesi/s Christ with all his Saints. Amen. 
 
 CHAPTER IV. 
 He exliorteth them to live as he tansht theip. : and namely to abstain from all fornication, 9 to lore 
 one another, ) 1 to meddle only imth their ovm matters, 12 to behave themselves well foulard the 
 Infidels. 13 Touching their friend? departed, he coniforteth them, showing that they shall meet 
 again at the Resurrection, and he with Christ forever. 
 
 1 For the rest therefore, brethren, we desire and beseech you in our Lord Jesus, that as 
 you hnve received of us how you ought to wtdk, and to please God, as also you do walk, that 
 you abound more. 2 For you know what precepts I have given to you by our Lord Jesus. 
 3 For this is the will of God, your sanctification : that ye abstain from fornication, 4 That 
 every one may know to possess his vessel in sanctification and honour: 5 Not in the passion 
 of lust, as also the Gentiles that know not God, 6 And that no man overgo, nor circumvent 
 his brother in business : because our Lord is revenger of all these things, as we have fore- 
 told you, and have testified. 7 For God hath not called us into uncleanness : but into sancti- 
 fication. 8 Therefore he that despiseth these things, despiseth not man but God, who also 
 hath given his Holy Spirit in us. 9 But concerning the charity of the fraternity, we have no 
 need to write to you : For yourselves have learned of God to love one another. 10 Yea and 
 you do it toward all the brethren in all Macedonia. But we desire you brethren, that you 
 abound more : 11 And that you employ your endeavour to be quiet, and that you do your own 
 business, and work with your own hands, as we have commanded you: 12 And that you 
 walk honestly toward them that are without: and need nothing of any man's. 13 And we will 
 not have you ignorant, brethren, concerning them that sleep, that you be not sorrowful, as also 
 others thnt have no hope. 14 For if we believe that Jesus died and rose again, so also God 
 them that have slept by Jesus v\ill bring with him. 15 For this we say to you in the word of 
 our Lord, that we which live, which are remaining in the advent of our Lord, shall not pre- 
 vent them that have slept. 16 For our Lord himself in commandment and in the voice of an 
 Archangpl and in the trumpet of God will descend from heaven: and the dead that are in 
 Christ shall lise again first. 17 Then we that live, that are left, with all shall be taken up 
 with them in the clouds to meet Christ, into the air, and so always we shall be with our Lord. 
 IS Therefore comfort ye one another in these words. 
 
 CHAPTER V. 
 To talk of the time of the Resurrection i'f not neoessori/, hut to prepare ourselves against th/it time so 
 sudden and. so terrible to the unprepared. 12 He beseecheth the laity to be chedient, 14 and the Clergy 
 to be vigilant, wi'h many short precepts more. 
 
 1 And of the times and moments, brethren, you need not that we write to you. 2 For your- 
 selves know perfectly that the day of our Lord shall so come, as a thief in the lught. 3 For when 
 
 Annotations. Chapter 3. 
 ver. TO. See your face. Though letters or ] sence by which the faith of Christ and true 
 Epistles in absence give great comfort and | religion is always both begun and acc»m- 
 confirmation in faith, yet it is preaching in pre- | plished. 
 
 Annotations. Chapter 4. * 
 
 ver 8. Not man hut God. He that despiseth 
 the Church's or her lawful Pastors' precepts, 
 ofendeth no less than if he contemned God's 
 e.vp.-fss commandments. For they be of the 
 Holy Ghost, and are not to be counted among 
 the commandments of men only. 
 
 ver. 10. Ahoiind more. Christian men ought 
 to proceed and profit continually in good works 
 and justification. 
 
 ver. ]3. Sleep. Some heretics perversely infer- 
 red of this that the souls did sleep till the day of 
 judgment, where it is meant of the bodies only 
 
S22 II. THESSALOiNlANS. 
 
 they shall say, peace and security : then shall sudden destruction come upon them, as the pains 
 to her that is with child, and ihey shall not escape. 4 But you brethren are not in darkness: 
 that the same day may as a thii-t overtake you. 5 For ail you are the ehilaren ot light, and 
 children of the day : we are not ol'ihc night nor of darkness. 6 Tiierelore let us not sleep, as 
 also others: but Ictus watch and be sober. 7 For they that sleep, sleep in the night: and 
 they that be drunk, be drunk in the night. 8 But we that are of the day, are sober, having on 
 the breastplate of faith and charity, and a helmet, the hope of salvation. 9 For God hath not 
 appointed us unto wrath, but unto the purchasing of salvation by our Lord .If.sus Christ, 10 
 Who died tor us: that whether we watch, or sleep, we may live together with him. 11 For 
 the which cause comfort one another : and edily one another, as also you do. 12 And we 
 beseech you brethren, that you will know them that labour among you, and that govern you in 
 our Lorci, and admonish you: 13 That you have them more abimdanily in charity lor their 
 work, have peace with them. 14 And we beseech you brethren, admonish the unquiet, coni- 
 foi^t the weak-minded, bear up the weak, be patient to all. 15 See that none render evil lor 
 evil to any man: but ahvays that which is good pursue towards each other, and towards all. 
 16 Always rejoice. 17 Pray without intermission. 18 In all things give thanks, for this is the 
 will of God in Christ Jesus in all you. 19 The Spirit extinguish not. tiO Prophecies despise 
 not. 21 But prove all things: hold that which is good. 22 From all appearances of evil 
 refrain yourselves. 23 And the God of peace himself sanctify you in all things: tliat your 
 whole sjiirit, soul arid body without blame may be preserved in the coming of our Lord Jesus 
 Christ. 24 He is faithful, that hath called you, who also will do it. 25 Brethren pray forus. 26 
 Salute all the brethren in a holy kiss. 27 I abjure you by our Lord that this Epistle be read to 
 all the holy brethren. 28 The grace of our Lord Jesus Christ be with you. Amen. 
 
 Annotations. Chapter 5. 
 
 vcr. 8. Charity. A Christian man's whole 
 armour is not faith only, but all the three vir- 
 tues here named. 
 
 ver. 17. Pray. To desire eternal life of him 
 that only can give it, is to pray without inter- 
 mission : but because that desire is often by 
 worldly cares cooled, certain hours and limes 
 of vocal prayer were appointed. Aug.ep. 121. 
 ad Propam. Luk. 18. 1. 
 
 ver. 21. But prove. Though we may not 
 extinguish the Spirit, nor contemn the Pro- 
 phets, yet we must bewiire we be not de- 
 ceived by giving too light credit to every 
 one that vaunteth himself of the Spirit, as 
 Arch-heretics ever did : we must try them 
 by the doctrines of the Apostles, and the 
 spirit of the Catholic Church, which cannot 
 beguile us. 
 
 THE ARGUxMENT OF THE SECOND EPISTLE OF PAUL TO THE 
 THESSALONIANS. 
 
 The second to the Thessalonians hath in the title as the first : Paul and Sihdiius and Timothy, 
 &c. And therefore it seenieth to have been written in the same place, to wit, at Corinth, where 
 they remained a year and six months, and straightway upon their answer to the first Epistle. 
 
 First, he thankeih God for their increase and perseverance, comforting them again in those 
 persecutions, and praycth for their accomplishment. Secondly, he assureth them, that the 
 day of judgment is not at hand, putting them in remembrance what he told them thereof by 
 word of mouth, when he was present, as therefore he biddeth them afterward to hold his Tra- 
 ditions unwritten, no less than the written, to wit, that all these persecutions and heresies, 
 raised then, and afterward against the Catholic Church, were but the mystery of Antichrist, 
 and not Antichrist himself, but that there should come at length a plain Apostacy, and then, the 
 whole forerunning mystery being once perfectly wrought, should follow the revelation of Anti- 
 christ hiiBself in person, as after all the mysteries of the Old Testament, Christ Jesus our Lord 
 came himself in the fulness of time. And then at length after all this, the day of judgment and 
 second coming of Christ shall be at hand, and not before, whatsoever pretence of vision, or of 
 some speech of mine, saiih Paul, any make to seduce you withal, or of my fc)rmer Epistle, or 
 any other. For which cause also, in the end of this Epistle, he biddeth them to know his 
 hand, rrhich is a si^n in everif Kpii-tle. 
 
 Lastly, he requesteth their j)r;iyers, and requireth them to keep his commandments and tra- 
 ditions, namely, that the poor which are able, get their own living with working, as he also gave 
 them example, though he were not bound thereto. 
 
 THE SECOND EPISTLE OF PAUL TO THE THESSALONIANS. 
 
 CHAPTER I. 
 He thanketh God for their increase in faith and charity, and constancy in persecution, assuring them, 
 
 that Iheji mrrit thiTihij the kingdom of God, as their persecutors do damnation ; 1 1 and also praycth 
 
 for their tu iimijiUslnueul. 
 
 1 Paul and Silvaiius and Timothy: to the Church of the Thessalonians in God our Father 
 and our Lord Jesus Christ. 2 Grace to you and peace from God our Father and our Lord 
 
II. THflSSALONIANS. 
 
 323 
 
 Jesos Christ. 3 We ought to give thanks always to God for you brethren, so as mete is, be- 
 cause your faith increaseth exceedingly, and the charity of every one of you abounUeth towards 
 each other: 4 So that we ourselves also glory in you in tKe Churches ot God, tor your paiience, 
 nnd iditli in all your persecutions and tribulations, which you sustain. 5 For an example of 
 the just jud^nnent of God, that you may be counted worthy of the kingdom of God, for the which 
 also you suffer. 6 If yet it be just with God to repay tribulation, to them that vex you : 7 And 
 to you that are vexed, rest with us in the revelation of our Lord Jesus from heaven with the 
 Angels of his power, 8 In flame of fire, giving revenge to them that know not God, and that 
 obey not the Gospel of our Lord Jesus Christ. 9 Who shall sutfer eternal pains in destruction, 
 from the face of our Lord, and from the glory of his power: 10 When he shall coine to be 
 gloriiled in his Saints, and to be made marvellous in all them that have believed, because our 
 testimony concerning you was credited in that day. ] 1 W herein also we pra v always tor you, 
 that our God make you worthy of his vocation, and accomplish all the good pleasure ot his 
 goodness and the work of faith in power, 12 That the name of our Lord Jesus Christ may 
 be glorified in you, and you in him, according to the grace of our God, and of our Lord Jesus 
 Christ. 
 
 CHAPTER II. 
 He. reqidrelh (hem, in no case to think that Domesday is at hand, 3 repeating laito them, that there 
 must before come first a revolt, secondly the revelation aho of Aniichrist himself in person, and 
 that Aniichrist shall not permit any Qod to be worshipped but only himself: that aLso with his 
 lying wonders he shall v:ia to him the incredidous Jews. But Christ shall come then immediately in 
 majesti/, and destroy him and his. 13 Therefore he thankelh God for the faith of the Thessnlo7tia?is, 
 1,5 and bidiklh them stick to his traditions both nvillen ani unwritten, andprayelh God to confirm them. 
 1 And we desire you, brethren, by the coming oi our Lord Jesus Christ, and of our congre- 
 gation into him: 2 That you be not easily moved from your sense, nor be terrified, neither 
 by spirit, nor by word, nor by epistle as sent by us, as though the day of our Lord were at 
 hatixi. 3 Let no man seduce you by any means, for unless there come a revolt first, and the 
 
 ANN0T.\.TI0!VS. 
 
 ver. 5. You m/ty he. Note that by constant 
 and patient suffering of afflictions lor Christ, 
 men are made worthy, so the Greek signifieth, 
 as the adversaries themselves translate, v. 11. 
 ot the crown or kingdom of heaven, and so do 
 merit and deserve the same. Anno. Luk. 20. 35. 
 And the Apostle here saith, that it is God's 
 justice no less to repay glory to the afflicted, 
 than to render punishment to them that afflict, 
 
 Annotations. 
 
 ver. 2. As though the day. The curiosity of 
 man fed by Satan's deceits, hath sought to 
 know and to give out to the world such things 
 as God will not impart to him, nor be necessary 
 or profitable for him to know: so far, that both 
 in the Apostle's days, and often afterward, 
 some have feigned revelations, some falsely 
 gathered outot the Scriptures, some presumed 
 to calculate and conject by the stars, and given 
 forth to '.he world a certain time of Christ's 
 coming to judgment. All which seducers be 
 here noted in the person of some that were 
 about to deceive the Thessaloniana therein. 
 Augustine, in his 80. Epistle, ad Hesychium, 
 proveth, that no man can be assured by the 
 Scriptures of the day, year, or age, that the 
 end of the world or the second advent shall be. 
 
 ver. 3. Unless there come a revolt first. Though 
 we cannot be assured of the moment, hour, 
 or any certain time of our Lord's coming, yet 
 he warranteth us that it will not be before 
 certain things be fulfilled, which must come to 
 pass by the course of God's providence and 
 permission, before which are divers, whereof 
 m other places of Scriptures we be forewarn- 
 ed. Here he warneth us of two specially, of a 
 revolt, defection, or an Apostacy, and of the 
 coming or revelation of Antichrist. Which 
 two pertain in effect both to one, either de- 
 
 Chapter 1, 
 because of their contrary deserts or merits. 
 
 ver. 10. Glorified in iiis Saints. Christ shall 
 be glorified in his Saints, that is, by the great 
 and unspeakable honour and exaltation of them 
 he shall be honoured, as now he is : the honour 
 which the Church doth to them, not diminish- 
 ing Christ's glory, as the adversaries fool- 
 islily pretend, but exceedingly augmenting the 
 
 Chapter 2. 
 pending of the other, and shall fall, as it may 
 be thought, near together, and therefore Au- 
 gustine maketh them but one thing. 
 
 This Apostacy or revolt, by the judgment in 
 manner of all ancient writers, is the general 
 forsaking and fall of the Roman Empire. Ter- 
 tuUian, lib. de. resur. carnis. Hierome, q. 11. ad 
 Algasiam Chrysostom, ho. 8. and Ambrose 
 upon this place, AuOTstino, De Civil. Dei, lib. 20, 
 c. 19. All which Fathers and the rest, Calvin 
 presumptuously condemned of error and folly 
 herein, for that their exposition agreeth not 
 with his and his fellows' blasphemous fiction 
 that the Pope should be Antichrist. To esta- 
 blish which false impiety, they interpret this 
 revolt or apostasy to be a general revolt of the 
 visible Church from God, whose house or 
 building, they say, was suddenly destroyed, 
 and lay many years ruined, and ruled only by 
 Satan and Antichrist. So saith the foresaid 
 Arch-heretic here, though for the advantage 
 of hi-" defence, and as the matter elsewhere re- 
 quiretn, he seemeth, as all their fashion is, to 
 speak in other places quite contrary: but with 
 such colour and collusion of words, that neither 
 other men nor himself can tell what he woidd 
 have or say. And his fathers Wickliffe and 
 Luther, his fellows and followers Illyricus, 
 Beza, and the rest, are, for the time of the 
 
324 
 
 n. THESSALONIANS. 
 
 man of sin be revealed, the son of perdition, 4 Which is an adversary, and is extolled above 
 all that is called God, or that is worshipped, so that he sittet'i in the temple ot God, showing 
 himself as thoai(li he were God. 5 Remember you not, that when 1 was yut vviih you, 1 told 
 you these things? 6 And now what lettelh, you know : that he may be revealed in his time- 
 
 Annotations. Ciiai'teii 2. 
 Church's falling from Christ, so various among i world by Antichrist himself, though even then 
 themselves, and so contrary lo him, that it is also, when for the few days ot Antichrist's 
 horrible to see their conlusion, and a piiilul I nit^n the external state ot the Roman Cliurch 
 case that any reasonable man will tollovv such 1 and public intercourse of the taiihiul with the 
 companions to evident perdition. same may cease, yet the due honour and obe- 
 
 But concerning this error and falsehood of dience ot the Christians towards it, and com- 
 the Church's detection or revolt, it is refuted 1 munion in heart with it, and praciice ilitreof in 
 
 suflicieutly by Aueustine against the Donatists 
 in many places. "Where he proveth, that the 
 Church t^hall not fail to the world's end, no not 
 in the time of Antichrist: afiinning them to 
 deny Christ, and to rob him oi his glory and 
 inheritance bought with his blood, which leach 
 that the Church may. fail or jierish. Lib. de 
 unit. Eccl c. 12. K). Ve Civil, lib. 20. cop. 8. In 
 I'.ial. 85. ud iUiid. Tu solus Deus mdgnus, Ps. 70. 
 
 secret, and open confessing thereof if occasion 
 require, shall not cease, no more than it doth 
 now in the Christians oi Cyprus and other 
 places where open intercourse is iorbidden. 
 
 This is certain and wonderlul in all wise 
 men's eyes, and must needs be ot God's provi- 
 dence, and a singular prerogative, iliat this seat 
 of Peter standeth, when all other Apostolic 
 sees be gone : that it stood there for certain 
 
 Cottc. 2. imd Ps(d. 60. Deuld. Crtd. cup. 8. Hie- 1 ages together with the secular seat of the Eni- 
 
 rome refuteth the same wicked Heresy in the 
 Luciferians, proving against them, that they 
 make God subject to the devil, and a poor mi- 
 serable Christ, that imagine the Church his 
 body may cither perish or be driven to any 
 
 pire: that the Popes stood without wealth, 
 power, or human delence, the Emperors know- 
 ing, writing, and seeking to destroy them, and 
 putting to the sword above thirty of them one 
 after another, yea and being as nmch afraid of 
 
 corner of the world, both of them answer to j them as if they had been amuli imperij, Com 
 the Heretic's arguments grounded on Sc\\p- ] ])etitors of their Emjrire, as Cyprian noieth, epist 
 tures falsely understood, which were too long ' .52. ad Antoniunum, num. 3. ot Cornelius, Pope 
 here to rehearse. It is enough for the Chris- ', in his days, and Decius then Emperor : again, 
 tian reader to know, that it is an old deceit and | that the Emperors afterwards yielded up the 
 excuse of all Heretics and Schismatics, for de- 1 city unto them, continuing for all that in the 
 fence of'their forsaking God's Church, that the I Imperial dignity still : that the successors of 
 Church is perished, or remaineth hidden, or in } those that persecuted ihem, laid down their 
 themselves only, and in those places where crowns before their seat and sepulchres, ho- 
 they and their tollov.crs dwell : to know also, ' noiiring the very memories and relics of the 
 that this is reproved by the holy Doctors of the ' poor men whom "their predecessors killed: that 
 Primitive Church, and that it is against Christ's \ now well near these IGOO years this seat stand' 
 
 honour, power, providence, and promise 
 
 If the adversaries had said that this revolt 
 which the Apostle foretelleth shall come be- 
 fore the worlcVs end, is meant of great numbers 
 of Heretics and Apostates revolting from, the 
 Church, they had said truth of tliemselves and 
 such others, whom John cal'eth Antichrists. 
 And it is very like, be it spoken under the cor- 
 rection of God's Church, and all learned Ca- 
 tholics, that this great defection and revolt 
 shall not be only from the Roman Empire, but 
 
 elh, as at the beginning in continual misery, so 
 now of long time for the rnost part in prospe- 
 rity : without all mutation in efl'ect, as no other 
 kingdom or state in the world hath done,every 
 one of ihem in the said space being manipjldly 
 altered. It siandelh, we say, all this while, to 
 use Augustine's words, de ufif. cred. c. 17. 
 Frustra cimimlatrniitihiis hrFTtiicia^ the Heretics 
 in vain harking about it, not the first Heathen 
 Emperors, not the Goths and Vandals, rot 
 the Turk, not any sacks or massacres by Ala- 
 
 specially from the Roman Church, and withal i lius, Gensericus, Attila. Bourbon, and others, 
 from most points of Christian reliiiion. Not ' not the emulation of secular princes, were they 
 that the Catholic Christians, either in the lime i kings or emperors, not the popes' own divisions 
 
 .of Antichrist or before shall refuse to obey the 
 same, but for that near tlie time of Antichrist 
 and the consummation of the world, there is 
 hke to be a great revolt of kingdoms, peoples, 
 and provinces from the open external obedience 
 and communion thereof. Which revolt havinc 
 
 among themselves and manifold difliculiies and 
 dangers in their elections, not the jrreat vices 
 which have been noted in some of their per- 
 sons, not all these nor any other endeavour of 
 scandal coidd yet prevail against the see of 
 Rome, nor is ever like to prevail till the end 
 
 been begun and continued by Heretics of di- | of the world draw near, at which time this ro- 
 vers aees, resistina and halinir the seat of P(>- | volt, here spoken of by the .Apostle, may he in 
 ter, which thev called Cnlhcdram pp.<itilenlicr, I such sort as is said helbre, and more shall be 
 the chair of pesiilevre, in Augustine's (lays, be- | said in the Annotations next t()|lowing. 
 cause it is Christ's fort erected against hell i vcr. 3. The wan of sin. There were many 
 gates anfl all Heretics, and beinir now wonder- I even in the Apostles, as we see bv the fourth 
 fully increased by these of our day.s' the next I Chapter o' John's first E(;isile, and in the wri- 
 prcoi:rsors of Aiuichrist as it may seem, shall I tings of the ancient Fathers, that were forerun 
 be fully achieved a little be ore the end of the ' ners of Antichrist, and for impugning Christ's 
 
II. THESSALONIANS. 
 
 325 
 
 7 For now the mystery of iniquity worketh : only that which he now holdetn, do hold, until he 
 be taken out of tlie way. 8 And vvhen that wicked one shall be revealed, whom our Lord 
 Jesus shall kill with the spirit of his mouth : and shall destroy with the manifestation ot his 
 advent, liiui, 9 Whose coming is accordin;? to the operation of Satan, m all power, and lyino' 
 
 Annotations. 
 truth and Church were called Antichrists, whe- 
 tiier they did it by force and open persecution, 
 as Nero and others either Heathen or Here- 
 tical Emperors did, or by faUe teaching and 
 other deceits, as the Heretics of all ages, in 
 whicii common and vulgar accepiion Hierome 
 saitli. All belonged to Antichrist that were not 
 of the communion of Daniasus then Pope of 
 Rome, Illerome, epist. 57. ad Damasiis, and in 
 another place, all that have new names after 
 the pecidiar calling of Heretics, as Arians, Do- 
 natists, and as we say now, Calvinijts, Ztiin- 
 
 flians, &.C. all such, saith he, be Antichrists. 
 'iaZ. coal. Lucifer, cap. 9. Yea these latter of 
 our time much more than any of the former, 
 for divers causes which shall afterward be set 
 down. Nevertheless they nor none of them 
 are that great adversary, enemy, and impugner 
 of Christ, which is by a peculi.ir distinction 
 and special signilication named. The. Aidichnst, 
 1 Julia 2. and the Man of siii, the Son of perdi- 
 tion, the adcersary, described here and else- 
 where, to oppose himself directly againt God 
 and our Lord Jksus Christ. The Pleallien 
 Emperors were many, Turks be many. Here- 
 tics have been, and now arc many, therefore 
 they cannot be that one great Anticiirist which 
 here is spo'cen of, and which by the article al- 
 ways added in the Greek, is signified to be one 
 special and singular man : as his peculiar and 
 direct opposition to Christ's person in tlie filUi 
 chapter of .fohn's Gospel, verse 43, the insinua- 
 tion of the particular flock and tribe whereof I 
 he should be born, to wit, of the Jews, for of 
 them he sliall be received as their Messias, | 
 John 5. ver. i3. and of the tribe of Dan. Ire- \ 
 neus, lib. 5. Hierome, com. in cap. IL Dan. AufH- 
 giisline, q. in Jos. qufst. 22. the note ot his pro- 
 pername, Apocal. 13. the tiiiie of his appearing 
 so near the world's end: his short reign, his 
 singular waste and destruction of God's honour 
 and all religion, his feigned miracles, the 
 figures of him and the Prophets and Scriptures 
 ot the New and Old Testament: all these and 
 many other arguments prove him to be but one 
 special notorious adversary in the highest de- 
 gree, unto whom all other persecutors. Here- 
 tics, Athei?ts, and wicked enemies oi Chri.-i 
 and his Church, are but members and servants. 
 And this is the most common sentence also 
 of all ancient fathers. Only Heretics make no 
 doubt but Antichrist is whole order or succes- 
 sion of men, which they hold against the former 
 evident Scriptures and reasons, only to esta- 
 blish their foolish and wicked paradox, that 
 Christ's chief minister is Antichrist, yea the 
 whole order. Wherein Beza specially prick- 
 eth so high, that he maketh Antichrist, even 
 this grot Antichrist, to have been in Paul's 
 days, though he was not open to the world. 
 Who it should be, except he mean Peter, be- j 
 cause he was the first of the order of Popes, 
 God knoweth. And sure it is, except he were i 
 23 
 
 Chapter 2. 
 
 Antichrist, neither the whole order, nor any 
 of the order can be Antichrist, bein^ all his 
 lawful successors, both in diofnily, and also in 
 truth of Christ's religion. Neither can all the 
 Heretics alive prove, that they or any of thein 
 used any other regiment or jurisdiction f]ccle- 
 siastical in the Church, or forced the peo))le to 
 any other faith or worship of God, than Peter 
 himself did preach or plant. Therefore if the 
 rest be Antichrist, let Beza boldly say that Pe- 
 ter was so also, and that divers of the ancient 
 Catholic Fathers did serve and work, though 
 unvvares, towards the setting up of the great 
 Antichrist, for so doth that blasphemous pen 
 boldly write in his Annotations upon this place ; 
 and an English printed book of late coming 
 forth out of the same school, hath these words . 
 As for Leo and Gregory Bishops of Rome, al- 
 tkough they were not come to the full pride of Anti- 
 christ, yet the mystery of iniquity having wrou.'^ht 
 in the seat near five or six hundred years hefore 
 tkem, and then greatly increased, they were deceiv- 
 ed with the long continuance of error. Thus wri- 
 telh a malapert scholar of that impudent school, 
 placing the mystery of Antichrist as working 
 in the See of Rome even in Peter's time, and 
 making these two holy Fathers great workers 
 and furthcrers of the sa/ne. Whereas another 
 English Rabbine doubted not at Paid's cross 
 to speak of the selfsame Fathers as great 
 [ Doctors and patrons of their new Gospel, tnus : 
 O Grtgorif, O Leo, ij we he deceived, you have de- 
 ceived us. Whereof we give the good Christian 
 reader warning more diligently, to bevvare of 
 such damnable books and masters, carrying 
 many unadvised people to perdition. 
 
 ver. 4. Above all thai is. How then can the 
 Pope be Antichrist, as the Heretics fondly 
 blaspheme, who is so far i^om being e.xalted 
 above God, that he prayeth most humbly not 
 only to Christ, but also to his B. mother and all 
 his saints. 
 
 ver. 4. Extolled. The great Antichrist which 
 must come near the world's end, shall abolish 
 the public exercise of all other religions true 
 and false, and pull down the blessed Sacra 
 ment of the Altar, wherein consisteth specially 
 the worship of the true God, and also all Idols 
 of the Gentiles, and Sacrifices of the Jews, 
 generally all kinds of religious worship saving 
 tliat which must be done to himself alone, 
 which was partly prefigured in such Kings as 
 published that no God nor man but themselves 
 should be prayed unto for certain davs, as Da- 
 rius and such like. How can the Protestants 
 then for shame and without evident contradic- 
 tion, avouch the Pope to he Antichrist, \vl\o, 
 ns we say honoureth Christ the true God with 
 all his power, or, as they say, honoureth Idols, 
 and challengeth no divine honour to himself^ 
 much less to himself onlv, as Antichrist shall 
 do ? He humbly prayeth to God, and lowlvr 
 kneelelh down in every Church at divers AI- 
 
326 
 
 II. THESSALONIANS. 
 
 signs and wonders, 10 And in all seducing of iniquity to them that perish, for that they have 
 not received the charily ol the truth, that they might be saved. 11 Therelore God will send 
 them the operation of error, to believe lying : 12 That all may be judged which have not be- 
 lieved the trutii, but have consented to iniquity, 13 But we ought to give tlianks to God 
 
 Annotations. 
 tars erected to God in the memories ot his 
 Saints, and praytth to them. He saiih or 
 hearetii Muss dudy, with all devotion, he con- 
 fcsseth his sins lo a Friesi, as other poor men 
 do, lie adoreth the holy Eucharist, which 
 Christ aHirmed to be his own body, the Here- 
 tics call it an Idol, no marvel if they make the 
 Pope his Vicar Antichrist, when they make 
 Christ iiimselt an Idol. These religious duties 
 doth ilie Pope, whereas Antichrist shall wor- 
 ship none, nor pray to any, at tho least openly. 
 ver. 4. //( the Temple. IVlost ancient Writers 
 expound this of the 'J'emple in Jerusalem, 
 which they think Antichrist shall build up 
 again, as being ot' the lews stock, and to be 
 acknowledged of that obstinate people, accord- 
 ing to our Saviour's prophecy. Job 5. tor their 
 expecied and pruniisod Messias. [ren. Uh, b. in 
 flue llyppolyl. de covsam. mundi. Cyril, Hieros. 
 Calevli. 15. Author, up. imp. ho. 49. in Matt. 
 Hitrume, in 11. Dan. Greg. lib. 31. Moral, cap. 11. 
 Not that he shall suffer them to worship God 
 by their old manner of sacrifices, all which he 
 will either abolish, or convert to the only ado- 
 ration of himself: though at the first, to apply 
 himself to the Jews, he may perhaps be cir- 
 cumcised, and keep some part of the law, for 
 It is here said that he shall sit in the Teinple 
 as God that is, he shall be adored there by sa- 
 crifice and divine honour, the name and wor- 
 ship ot the true God wholly defaced. And this 
 they think to be the aliomiiiation of dtsolation 
 i'oreiold by Dani 1, mentioned by our Saviour, 
 prefigured and resembled by Antiochus and 
 otiiers, thai defaced tiie worship of the true 
 God, by profanation of that temple, specially 
 by abrogating tiie daily sacrifice, which was a 
 fiijurc ol the only Sacrifice and continual obla- 
 tion of Christ's holy body and blood in the 
 Church, as the abjlishing of that was a 
 figure of the abolishing this, which shall be 
 done principally and universally by Anti- 
 christ himself, as now in part bv his tbrerun- 
 ners, throughout all Nations and Churches of 
 the world, ihouirh then also Mass may be had 
 in secret, as it is now in Nations where the se- 
 cular force of some Princes piohibited it to be 
 said openly. For although he may have his 
 principal seat and honour in the Temple and 
 Ciy of Jerusalem, yet he shall rule ove ■ the 
 whole world, and, specially prohibit that prin- 
 cipal worship instituted by Christ in his Sa- 
 craments, as being the proper adversary of 
 Christ's Person, Name. Law and Church, 
 the profanation and desolation of which 
 Church by takirig away the sacrifice ot the 
 Altar, is the aboniinaiion of desolation, and 
 the work of Antichrist only. 
 
 Auqiistine therefore,/?/). 2t). de Civil, cap. 19. 
 and Ilierome, </. 11. ad Alu'a.iiam., do third;, that 
 this sitting of Antichrist in the Terniile, doth 
 signify his siuinL' in 'he Church of Chris , ra- 
 ther than in Solomon's Temple. Not as though 
 
 Chapter 2. 
 he should be a chief member of the Church 
 ot Christ, or a special part of his body Mys- 
 tical, and be Antiiliiisi, and yet witlral con- 
 tinuing within the Church ol Christ, as the 
 Heretics teign, to make the Pope Antichrist, 
 whereby ihey plainly contess, and agnise, that 
 the Pope is a ineinber of ihe Churcii,«/irf in 
 ipso sinu Ecclesie, and in the very liuaom oj the 
 Church, say they : for that is ridiculous, that 
 all Heretics whom John calleth Antichrist's 
 as his precursors, should go out of the Church, 
 and he great Antichrist himself should be of 
 the Church, and in the Church, and continue 
 in the same, and yet to them that make the 
 whole Church revolt from God, this is no ab- 
 surdity. But the truth is, that this Antichris- 
 tian revolt here spoken of, is from the Catho- 
 lic Church : and Antichrist, if he ever were 
 of, or in the Church, shall be an Apostata and 
 renegade out of the Church, and shall usurp 
 upon it by tyranny, and by challenging worship, 
 religion, and government thereof, so that him- 
 self shall be adored in all the Churches of the 
 world, which he list to leave standing for his 
 honour. And this is to sit in the Temple, or 
 against the Temple of God, as some interpret. 
 It any Pope did ever this, or shall do, then let 
 the Adversaries call him Antichrist. 
 
 And let the good Reader observe, thattliere 
 be two special causes, why this great man of 
 sin is called Antichrist. The one is, for im- 
 pugning Christ's kingdom in earth, that is to 
 say, his spiritual regiment which he consti- 
 tuted and appointed in his Church, and the 
 form of Government ordained therein, apply- 
 ing all to himself by singular tyranny and usur- 
 pation, in which kind Aihanasius, ep. ad Solit. 
 vit. degenii:<<, is bold to call the Emperor Con- 
 staiidus, being an Arian Heretic, Antichrist, 
 for making hiiiisc If Priiicipem E/ii.<iioponim, 
 Prince over the IJl.thojis, ami I'rcsidcnl oJ Kccle- 
 slastical Judgments, i^c. The other cause is, 
 for impugning Christ's Priesthood, which is 
 Only or niost properlv exercised in earth by 
 the sacrifice of the Iloly Mass, institute;! for 
 the commemoration of his death, and for the' 
 external exhibition of godly honour to the 
 blessed Trinity, which kind of external wor- 
 ship by sacrifice, no lawful people of God ever 
 lacked. And by these two things you may 
 easily perceive, that the Heretics of these 
 days do more properly and nearly prepare the 
 way to Antichrist, and to extreme desolation, 
 than ever any before, their special heresy, 
 being against the spiritual Primacy of Popes 
 and Bishops, and Against the sacrifice of the 
 Altar, in which too the sovereignty of Christ 
 in earth consisteth. 
 
 ver. 6 What lettefh. Augustine, lib. 20. cap. 19. 
 de Civ. Dei. professeth plainly that ho un- 
 derstandeih not these words, nor that hat fol- 
 loweth of th>"' mystery of inicinity, and least of 
 all that which the Anostle addeih, On'y thalhe 
 
II. THESSALONIANS. 
 
 327 
 
 always for you, brethren, beloved of God, that he hath chosen you first-fruits unto salvation, in 
 sauctification of spirit and faitli of the truth : 14 into the which also he hath called you by our 
 Gaspel, unto the purchasing of the glory of our Lord Jesus Christ. 15 Therefore brethren 
 stand : and hold the traditions which you have learned, whether it be by word, or by our 
 
 Annotations. 
 which holdeth now, do hold, ^c. Which may 
 humble us all, and stay the confident rashness 
 of this time, namely of Heretics, that boldly 
 feign hereof whatsoever is agreeable to their 
 heresy and fantasy. The Apostle had told 
 the Thessalonians before by word of mouth a 
 secret point which he would not utter in wri- 
 ting, and therefore referreth them to his 
 former talk. The mystery of iniquity is com- 
 monly referred to Heretics, who work to the 
 same, and do that, that Antichrist shall do, but 
 yet not openly, but in covert, and under the 
 cloak ofChrist's name, the Scriptures, the word 
 of the Lord, show of holiness, &-C. Whereas 
 Antichrist himself shall openly attempt and 
 achieve the foresaid desolation, and Satan now 
 serving his turn by Heretics understand, shall 
 toward the last end utter, reveal, and bring 
 him forth openly, and that is here, tobe revealed 
 that is, to appearin his own person. T'lese other 
 words, Only that he which rtow holdeth, hold: 
 Some expound of the Emperor, during whose 
 continuance in his state, God shall not permit 
 Antichrist to come, meaning that the very 
 Empire shall be wholy desolate, destroyed, 
 and taken away before, or by his coming : 
 which is more than a defectionfrom the same, 
 whereof was spoken before : for there shall be 
 a revolt from the Church also, but it shall not 
 be utterly destroyed. Others say, that it is an 
 admonition to all faithful, to hold fast their 
 faith, and not to be beguiled by such as under 
 the name of Christ or Scriptures seek to de- 
 ceive them, till they that now pretend Reli- 
 gion and the Gospel, end in a plain breach, re- 
 volt, and open apostacy by the appearance of 
 Antichrist, whom all Heretics serve in mys- 
 tery, that is, covertly and in the Devil's mean- 
 ing, though the world seeth it not, nor them- 
 selves at the beginning, thought it, as now 
 every dav more and more all men perceive 
 they tend to plain Atheism and Antichristian- 
 ism. 
 
 ver. 9. In all power. Satan whose power to 
 hurt is abridged by Christ, shall then be let 
 loose, and shall asist Antichrist in all man- 
 ner of signs, wonders, and false miracles, 
 whereby many shall be seduced, not only 
 Jews, but all such as be deceived and carried 
 away by vulgar speech only, of Heretics that 
 can work no miracles, nmch more shall fol- 
 low this man of sin doing so great wonders. 
 And such both now do follow Heretics, and 
 then shall receive Antichrist, that deserve so 
 to be forsakenof God, by their forsaking of the 
 unity and happy fellowship of saints in the Ca- 
 tholic Church, where only is the Charity of 
 truth, as the Apostle speaketh. 
 
 ver. 11. God will send them. Deus mitlet, 
 saith Auffust. li'i. 20. de Civ. c. 19. quiaD'ux 
 Diaholumfacere inta permitlet : God will, send, he- 
 cn'ife Got will permit the Devil to do these thimrs 
 Whereby we may take a general rule, that 
 
 Chapteii 2. 
 God's action or working in such things in his 
 permission. Annot. Ro. 1, 24. 
 
 ver. 13. Traditions. Not only the things 
 written and set down in the holy Scriptures 
 but all other truths and points of religion ut- 
 tered by word of mouth, and delivered or given 
 by the Apostles to their scholars by tradition, 
 be so here approved, and elsewhere in the 
 Scripture itself, that the Heretics purposely, 
 guilefully, and of ill conscience, that belike re- 
 prehendeth them, refrain in their translations, 
 from the ecclesiastical and rnost usual word. 
 Tradition, evermore when it is taken in good 
 part, though it express most exactly the signi- 
 fication ot the Greek word : but when it sound- 
 eth in their tbnd fantasy against the traditions 
 of the Church, as indeed in true sense it never 
 doth, there they use it most gladly. Here 
 therefore, and in the like places, ttiat the reader 
 might not so easily like of traditions unwritten, 
 here commended by the Apostle, they trans- 
 late it. Instructions, Constitutions, Ordinances, 
 and what they can invent else, to hide the 
 truth from the simple or unwary Reader, 
 whose translations have none other end but to 
 beguile such by art and connivance. 
 
 But Chrysostom, ho. 4. in Thes. 2. and the 
 other Greek schools or commentaries say here- 
 upon, both written and unwritten precepts the 
 Apostles gave by tradition, and both be worthy 
 of observation. Basil, De Sp. Sancto, c. 29. in 
 principio, thus, I account it Apostolic to continue 
 firmly even in the unwritten traditions, and to prove 
 this he allegeth this plaice of Paiii. Tn *}-,g g^ma 
 uOo'k:, cap. 17. he saith. If we once so about to 
 reject unwritten customs as things of no importance, 
 we shall, ere we be aware, do damage to the princi- 
 pal parts of the faith, and bring the preaching of 
 the Gospel to a naked name. And for example 
 of these necessary traditions, he nameth the 
 sign of the Cross, praying toward the East, 
 the words spoken at the elevation or showing 
 of the holy Eucharist, with divers ceremonies 
 used before and after the consecration, the hal- 
 lowing of the font, the blessing of the oil, the 
 anointing of the baptized with the same, the 
 three immersions into the font, the words of 
 abreriunciations and exorcisms of the party 
 that is to be baptized, &c. What Scripture, 
 saith he, taught these and such like? none truly, 
 all coming of secret and silent tradition, tvherewith 
 our Fathers thought it meet to cover such mysteries. 
 
 Hierome, Dialog, cont. Lncif c. 4. et ep. 28 
 ad Luciniiim, reckoneth up diyersthe like tra- 
 ditions, willing men to attribute to the Apos- 
 tles such ci:.^torns as the church hath received 
 in divers Christian countries. Augustine 
 esteemeth the Aoostohc traditions somuch, 
 that he plainly affirmeth in sundry places, not 
 only the observation of certain festivities, fasts, 
 ceremonies, and whatsoever other solemnities 
 used in the Catholic Church to be holy, profita- 
 ble, and Apostohc, though they be not written 
 
323 
 
 II. THESSAL0NIAN3. 
 
 Epistle. 16 And our Lord Jesus Christ himself, and God and our Father which hnth loved 
 us, and hath given eternal consolation, and good hope in grace. 17 Exhort your hearts, and 
 confirm you hi every good work and word. 
 
 CHAPTER 111. 
 He desireth their prayers, 4 and inculcalelli his precepts and traditions, nainely, of working quietly 
 
 for their own living, romnuindiiig to excommtiniciite the disobedient. 
 
 1 for the rest, bretiireii, pray tor us that the word ot God may have course and be glorified, 
 as also with you: 'Z And tluil we may be delivered iroin importunate and naughty men, for 
 all men iiave not faith. 3 Uut our Lord is laithiiil, who will confirm and keep you from evil. 
 4 And we have contideiice of you in .^ur Lord, that the things which we command, both you 
 do, and will do. 5 And our Lord direct your hearts in the charity ot God, and patience of 
 Christ. 6 And we denounce unto you, Ijrethren, in the name of our Lord Jesus Christ, that 
 
 Annotations. 
 at all in the Scriptures : but he often also wri- 
 teih that many of the Articles of our religion 
 and points ot highest importance, are not so 
 much to be proved by Scriptures, as by tradi- 
 tion, namely avouchiim', that in no wise we 
 could believe, thai children in their infancy 
 should be bapt'v/.ad, if it were not an Apostolic 
 tradition. De Gen. ad lit. lib. 10. cap. 23. Tra- 
 dition caused him to believe, that the baptized 
 of Heretics should not be rebaptized, notwith- 
 standing Cyprian's authority and the manilold 
 Scriptures alleged by him, though theyseem- 
 ed never so pregnant. De Bnpt. lib. 2. c. 7. By 
 tradition only, he and others condemned Hel- 
 vidius the heretic for denying the perpetual 
 virginity of our Lady. And without this, be 
 the Scriptures never so plain, no Arian, no 
 Macedonian, no Eutychian, no Pelagian, no 
 Zuinglian will yield. We must tt.se tradition, 
 saith Epiphanius, har. 61. Apostolicoruni. For 
 the Scripture hath not all things: and therefore 
 the Apostle delivered cerluin things in writing, cer- 
 tain by tradition, and for that he allegeth this 
 place also of Paul. And, ha^r. 55. Melchised. 
 There be hounds set down for the founihition and 
 building vp uf our faith, the tradition of the Apos- 
 tles, and holy Scriptures, and .succession of doc- 
 trine, so that truth is evert/ waij fenced. 
 
 Ireneus, lib. 3. c. 4. hath one notable chapter, 
 that in all questions we must have recourse 
 to the traditions of the Apostles: teaching us 
 withal, that the way to try an Apostolical tra- 
 dition, and to bring it to the fountain, is by the 
 Apostolic succession of Bishops, but specially 
 by the Apostolic See of Rome : declaring in 
 the same place that there be many barbarous 
 people, simple for learning, but for constancy 
 in their faith most wise, which never had 
 Scriptures, but learned only by tradition. Ter- 
 tullian, lib. de corona militis, num. 3. reckoneth 
 up a great number of Christian observations or 
 customs, as Cyjirian in many places doth in 
 manner the same, whereof in fine he conclu- 
 deth. Of such and stich if thou require the rule of 
 Scriptures, thoti shall find none. Tradition shall 
 he alleged the atithor, custom the confirnicr, and 
 faith the observer. Origcn also of this matter 
 writeth in plain terms, that there be many 
 things done in the Church, which he there 
 nameth, whereof there is no easier reason lo 
 be given than tradition from Christ and the 
 
 Chapter 2. 
 Apostles, ho. 5. in Num. Dionysius Areopagita, 
 reterreth the praying and oblation for the rfoad 
 in the Liturgy ot the Mass, to an Apostolical 
 tradition, in fine Ec. Hierac. c. 7. parle'S. Ter- 
 ti^iian, l)e Coron. militis. Augustine, De cura 
 j'lo tnortuis, c. 1. Chrysostoni, horn. 3. in m. 
 ad Philip, in Moral. Damascene, Ser.dede- 
 functis in initio. 
 
 We might add to all this, that the Scriptures 
 themselves, even all the books and parts of 
 the holy Bible, be given us by tradition : else 
 we should not, nor could not take them, as 
 them be indeed, for the intallible word of God, 
 no more than the works of Ignatius, Clement, 
 Denis, and the like. The true sense also of 
 the Scriptures, which Catholics have and He- 
 retics have not, reinaineth still in the Church 
 by tradition. The creed is an Apostolic tra- 
 diiion. Ru^in, in expo. Symh. in princimo 
 Hierome, epist. 61. cap. 9. Amhros Serrn. 38. 
 August, de Symh. ad Catcchum. lib. cap. 1. And 
 what Scriptures have we to prove that we 
 must accept nothing not expressly written in 
 Scripture? We have to the contrary, plain 
 Scriptures, all the fathers, most evident rea- 
 sons, that we must either believe traditions or 
 nothing at all. And they must be asked whe- 
 ther, if they were assured that such and such 
 things, which be not expressed in Scriptures, 
 were taught and delivered by word of mouth 
 from the Apostles, they would believe them or 
 no : If they say no, then they be impious that 
 they will not trust the Apostles' preaching: if 
 they say they would, if they were assured that 
 the Apostles taught it : then to prove unto them 
 this point, we may bring them such as lived 
 in the Apostles' days, and the testimonies of 
 so many fathers betbre named near to those 
 days, and the whole Church's practice and as- 
 severations descending down from man to 
 men to our time, which is a sufTicient proof, at 
 least for a matter of fact, in all reasonable 
 men's judgment, specially when it is known, 
 Ignatius the Apostles' eqiinl in time, wrote a 
 book of the Apostles' traditions, as Eusebius 
 witncsseth, lib. 3. Eccl. hist. c. 30. And Ter- 
 t\illian's hook of prescription against Heretics, 
 is to no other effect but to prove that the 
 Church hath this advantaL'e above Heretics, 
 that she can prove her truth by plain Apostolic 
 tradition, as none of them can ever do. 
 
 Annotations. Chapter 3. 
 ver. 6. Tradition. Here also, as is noted be- 1 translations avoid the word Tradition, bein? 
 fore, 2 Thes. 2. 15, the adversaries in their i plain in the Greek, lest themselves might 
 
II. THESSALONIANS. 
 
 329 
 
 you withdraw yourselves from every brother walking inordinately, and not according to the 
 tradition which they have received of us. 7 For yourselves know how you ought to imitate 
 us: for we have not been unquiet among you : 8 Neither have we eaten bread of any man 
 gratia, but in labour and in toil night and day working, lest we should burden any of you. 9 
 Not as though we had not authority : but that we nught give ourselves a pattern uiuo you foi 
 to imitate us. 10 For also when we were with you, this we denounced to you, that if any will 
 not work, neither let hiui eat. 11 For we have heard of certain among you that walkunquietly. 
 working nothing, but curiously meddling. 12 And to them that be such we denounce and be- 
 seech them in our Lord Jesus Christ, that working with silence, they eat their own bread. 13 
 But you brethren faint not well-doing. 14 And if any obey not our word, note him by an 
 
 Annotations. 
 seem to be noted as men walking inordinately, 
 and not according^^to Apostolical Tradition, as 
 all Schismatics, Heretics, and rebels to God's 
 Churcii do. 
 
 ver. 10. Ncilher let them eat. It is not a ge- 
 neral precept or rule, that every man should 
 live by his hand work, as the Anabaptists 
 argue lalssly against Gentlemen, and the Gal- 
 viaists apply it perversely anainsl the vacant 
 life of the Clergy, specially of Monks and 
 other Religious men. But it is a natural ad- 
 monition only, given to such as had not where- 
 with to live of tlieir own, or any right or good 
 oau.-ie way to challenge their finding ofotliers, 
 and to such as under the coiour of Chrisiian 
 liberty did pass their time idly, curiously, un- 
 profitably, and scandalously, refusing to do such 
 works as were agreeable to their former call- 
 ing and bringing up. Such as these, were not 
 tqlerable, specially there and then, when the 
 Apostles and others, that might lawtuUy have 
 liveii of the altar and their preaching, yet to 
 disburden their he.irers, and lor the belter ad- 
 vancement of the Gospel, wrought for their 
 living: protesting iieverrheless co:itinnally, 
 that tirey mi ^ht have done otuerwise, as welL 
 as Peter and the rest did. who wrought not, 
 but were found otherwise justly and la.vfidiy, 
 as all sorrsof the Clergy preaching or serving 
 the Church and the altar, be and ought to be, 
 by the law of God and nature. Whose spiritual 
 labours far piss all bodily travails, where the 
 duties and function of drat vocation be done ac- 
 cordingly: as Aua;usiine affirmeth of his own 
 extraordinary pains incident to the Ecclesias- 
 tical ail'.irs and regiment : instead of which, 
 if the use of the Church and his i'.dirmity 
 would have permitted it, he wisheth he might 
 have 1 iboured with his hands some hours of 
 the day, as sotne of the Clergy did ever 
 voluntarily occupy themselves in teaching, 
 writi.'ig, graving, painting, planting, sowing, 
 embroidering, or such like seemly and innocent 
 labours. Hkrome, episl Hi. seu.prcBfat.iii Job. 
 and in vif. Hilario. 
 
 And Monks for the most part in the primi- 
 tive Church, few of them being Priests, and 
 many taken from servile works and hnndi- 
 craits, yea oftentimes professed of bondineti, 
 made free by their masters to enter into reli- 
 gion, were appointed by their Superiors to 
 work certain hours of die day, to supply the 
 lacks of their Monasteries : as yet the Reli- 
 gious do, women snecially, in many places, 
 which standetli well with their profession. 
 An^rnstuie writetii a wdioie bo )k, de ope:e Mo- 
 nadwrum, turn. 3, atrainst the error of certain 
 ' 2i* 
 
 Chapter 3. 
 disordered Monks that abused these words 
 Nolile. esse solicit!, Be not careful, <Si'c., and Jies- 
 picite volatilia ccsli, behold the souls of the air, ^c. 
 to prove that they should not labour at all, but 
 pray only and commit their finding to God: 
 i;ot only so excusing their idleness, but prefer- 
 ring themselves into holiness, above other their 
 fellows that did work, and erroneously ex- 
 pounding the said Scriptures for their defence : 
 as they did other Scriptures, to prove they 
 shouldnot be shaven after the manner of Monks. 
 Which letting their heads to grow, he much 
 blameth also in thetu. Lib. 2. Refract, cap. 21. 
 and de. op. Monach. cap. 31. and liierome, e/>. 48. 
 cap. 3, of Nuns cutting their hair. 
 
 Where by the way you see that the religious 
 were shaven even in Augustine's time, who re- 
 proacheth tfiein for their hair, calling them, 
 Criniios, Hiiirlinprs,^s the Heretics now contra- 
 riwise deride them by the word Rasos, Shave- 
 Una;s. S ) that there is a great diiference be- 
 tween the ancient Fathers and the new Pro- 
 testants. And as for hand labours, as Augus- 
 tine in the book alleged, would not have reli- 
 gions folk to refuse them, where necessity, 
 bodily strength, and the orderof the Church or 
 Monastery permit or require them: so he ex- 
 pressly writeth, that all cannot nor are not 
 hound to work, and that whosoever preacheth 
 or ministereth the Sacraments to the people or 
 serveth the altar, as ail religious men com- 
 monly now do, may challenge their living of 
 them whom they serve, and are not bound to 
 work, no nor such neither as have been brought 
 up bei'ore in state of Gentlemen, and have given 
 away their lands or goods, an 1 made tliem- 
 selves poor for Christ's sake. Which is to be 
 noted, because the Heretics, affirm the said 
 Scripture and Augustine to condeinn all such 
 for idle persons. 
 
 ver. 11. Obey not. Our Pastors must be obey- 
 ed, and not only secular Princes, and such as 
 will not be obedient to their spiritual go- 
 vernor?, the Apostle, as A'.ieustine saith,giveth 
 order and commandment that they be correct- 
 ed by correption or adminidon. Bif drs;rnda- 
 tion, excommunication, amd other laivful kinds of 
 P'tni^hrnents. Confr. Donuti^t.posf collaf. c. 4. 20. 
 Re'id also this holy father's answer to such as 
 said. Let our Prelates conrft/md us onh/ luhat we 
 ou:rht to do, and prai/forr^ that rue niaii do it: but 
 j let them jujt correct u^. Where he proveth that 
 Prelates must not only command r,n 1 pray, but 
 punish also if that be not done which is com- 
 mandetl. Li. decorrep.a'id s^rat. c 3. 
 
 ver. 14. Note him. Disobedient persons to 
 be excomtnunicated, and the excommunicated 
 
330 I. TIMOTHY. 
 
 epistle : 15 And do not company with him, that he may be confounded : and do not esteem htm 
 as an enemy, but admonish him as a brother. 16 And the Lord of peace h"mse1f Sve you eS 
 nrdra-? ZuuU^^^'"''- .^"'■L"^;^, be wuhyou all. 17 The saluta.Ton vv^h 1^°" own 
 tfit be" wi.htou arAnfen"^ ''''' "^'''''"^ '" ' ""'" '' '^'^^ ^^^^^ -^' °- ^-^^ J^^"- 
 
 to be separated from tlie company of other 
 Christians, and the faithful not to keep any 
 company or have conversation witli excom- 
 municated persons, neitlier to be partaker 
 
 Annotations. Chapter 3. 
 
 ligion or office of life, except cases of mere 
 necessity and other prescribed and permit- 
 ted by the Law : all this is here insinua- 
 ted, and that ail the Ciiurch's censures be 
 
 with them, m the fault tor which they,are grounded in Scriptures and LLmpres'o'f the 
 excommunicated, nor in any other act of re- | Apostles. eAampicb oi me 
 
 THE ARGUMENT OF THE FIRST EPISTLE OF PAUL TO TIMOTHY. 
 
 After the Epistles, to the Churches, now follow his Epistles to particular persons, as to Ti- 
 mothy, to I'ltus, who were Bishops: and to Philemon. persons, as lo 1 1 
 
 Ot Timothy vve read Acts 16, how Paul in his visitation took him in his train at Lystra cir- 
 ciimcising h.m before because ot the Jews, he was then a Disciple, that is to say, a Chii.t.an 
 man. Afterward the Apostle gave liim holy orders, and consecrated him Bishop, as he lesifieth 
 in both these Epistles unto hiin, 1 Tim. 4. v. 14, and 2 Tim 1 v 6 ^'"""P' ^^^ '^^ '^^ inem 
 
 He writeth therefore unto him as to a Bishop, and himself cxpresseth the scope of his first 
 Epistle, saying : fhe.e things I write to thee, that Ihou mu>;,i know how thoic oushtZto convert tn 
 the house of God whwhis the Church. And so lie instructeth him, and in hi.l al Bi4ops how 
 to govern both himself and others, and touching, himself, to be an example and a spScle to 
 tlln?hl''r^h'l'"r.' ''^touching other, to proliibit all such as go about to preacrotherwise 
 than the Catholic Church hath received, and to inculcate to the people the Catholic faith to 
 preach unto young and old, men and women: to servants, to the rich, to every son conve- 
 niemly With what circumspection to give orders, and , to what persons : for whom to p?av 
 whom to admit to the vow of widowhood, &c i^i wuuni lo pray. 
 
 This Epistle was written, as it seemeih, after his first imprisonment in Rome, ^vhen he was 
 dism ssed and set at liberty, and thereupon it is, that he might say here, Ihm^e todeto^h^e 
 wncMy to wit unto Epiiesus, where he had desired him to remain, although in Us v^ya^e to 
 Jerusalem, before his being at Rome, he said at Miletum to the clergy of fephesus, upon Pro- 
 bable fear : And now behold I know, that you shall no more see my fare ^ ^ 
 
 Where it was written, it is uncertain : though it be commonly said, at Laodicea Which 
 seemeth not, because it is like he was never there, as may be gathered by he Epistle to he 
 Colossians, written at Rome m his last trouble, when he was put to death ' 
 
 THE FIRST EPISTLE OF PAUL TO TIMOTHY. 
 
 CHAPTER T 
 
 He recommendeth u7itoMm, to inhibit eertain Jews who janAed of the law, as though it were covtrarv 
 wmL'ss^"'^' """""' announcelh his knistry, though he acknowledgethZuZ 
 
 1 Paul an Apostle of Jesus Christ according to the commandment of God our Savioul-, and of 
 Christ Jfsos our hope : 2 To Timothy his beloved son in the faith. Grace, mercy, and peace 
 from God he Father, and from Christ Jesus our Lord. 3 As I desired thee to remain ^t 
 Ephesus whenlwent into Macedonia, that thou shouldst denouncLt^ce tain not o teach 
 otherwise. 4 Nor to attend to fables and genealogies having no end : which ministrr questions 
 
 Annotations Chapter 1. 
 
 est rule for the simple to discern a false Pro- 
 phet or preacher by, specially when a heresy 
 first beginneth. Luther found all Christian na- 
 tions at rest and peace in one uniform fiiith, 
 and all preachers of one voice and doctrine 
 touching the Sacrament and other articles: so 
 that whatsoever he tausrht asainst that which 
 be found preached and beheved, must needs be 
 another doctrine, a Inter doctrine, an after 
 
 ver 3. Not to teach otherimse. The proper 
 mark of Heretics and false preachers, is, to 
 teach otherwise or contrary to that which they 
 found taught and bclieve'd generally in the 
 unity of the Catholic Church before their time : 
 all doctrine that is odd, singular, new, difl'er- 
 ing from that which was first planted by the 
 Apostles, and descended down from them to all 
 nations and ages following without contradic- 
 tion, being assuredly erroneous. The Greek lenchins; or teachin- othVrwi^^'a'nd therefore 
 word which the Apostles here useth, express- consequently must needs be fal.^e. And by this 
 
 eth this point so efiectually, that in one corn- 
 
 admonition of Paul, all Bishops are warned 
 
 . . J' .^.. ...... „,,., ^,^,.,- ciuiiiiMii.iuii ui 1 aui, an liisnops are warned 
 
 pound term he giveth us to wit that a Heretic to take heed of such, and specially to provide 
 IS nothing else but an after teacher,_or teacher that no such odd teachers arise iii their dio- 
 otherwise, which even itself alone is the easi- 1 cesses. 
 
I. TIMOTHY 
 
 331 
 
 rather than the edifying of God which is in faith. 5 But the end of the precept is charity from 
 a pure heart, and a good conscience, and a faith not feigned. 6 From the which things certain 
 straying, are turned into vain talk, 7 Desirous to be doctors of the Law, not understanding 
 neither what tilings they speak, nor of wliat they affirm. 8 But we know that the Law is 
 good, if a man use it lawfully. 9 Knowing this that the Law is not made to the just man, but 
 to the unjust, and disobedient, to the impious and sinners, to the wicked and contaminate, to 
 killers of fathers and killers of mothers, to murderers. 10 To fornicators, to liers with man- 
 kind, to man-stealers, to liars, to perjured persons, and what other thing soever is contrary to 
 sound doctrine, 11 Which is according to the Gospel of the glory of the blessed God, which 
 is committed to me. 12 I give him thanks which hath strengthened me, Christ .Iesus our 
 Lord, because he hath esteemed me faithful, putting me in the ministry. 13 Who before was 
 blasphemous and a persecutor and contumelious, but I obtained the mercy of God because I 
 did it, being ignorant in incredulity. 14 And the grace of our Lord over abounded with faith 
 and love, which is in Christ .Iesus. 15 A faithful saying, and worthy of all acceptation, that 
 Christ Jesus came into this world to save sinners, of whom I am the chief. 16 But therefore 
 have I obtained mercy ; that in me first of all Christ Jesus might show all patience, to the in- 
 iormation of them that shall believe on him unto life everlasting. 17 And to the King of the 
 world's immortal, invisible, only' God, honour and glory for ever and ever. Amen. 18 This 
 precept I commend to thee O Timothy : according to the prophecies going before on thee, 
 that thou war in them a good warfare, 19 Having faith and a good conscience, which certain 
 repelling, have made shipwreck about the faith. 20 Of whom^is Hymeneus and Alexander: 
 whom 1 have delivered to Satan, that they may learn not to blaspheme. 
 
 Chapter 1. 
 Churitas provecfajprovertajustitia : Chari/as mag- 
 na, magna juslilia: Charilas perfecta, perfecta 
 juxlitia, est. Charity now beginning, is justice be- 
 ginning: Charily groum or increased, is justice 
 grown or increased : great Charity is great jus- 
 tice: j)erf ect, Charity is'perfectjustici. Lib.denat. 
 and grat. C. 70. 
 
 vcr. 7. Desitous to he Doctors. It is the proper 
 vice both of Judaieal and of Heretical false 
 teachers, to profess knowledge and great skill 
 in the Law and Scriptures, being indeed in the 
 sight of the learned most ignorant of the word 
 orGod, not knowing the very principles of Di- 
 vinity, even to the admiration truly of the learn- 
 ed that read their books or hear tliein preach. 
 
 ver. 9. The Law not made to the just. By this 
 place, and the like, the Libertines of our days 
 would discharge themselves, whom they count 
 just, front the obedience of Laws. But the 
 Apostle's meaning is, that the just man doth 
 well, not as compelled by law, or for fear of 
 punishment due to the transgressors thereof, 
 but of grace and mere love toward God and all 
 goodness, most willingly, though there were 
 no law to command hiin. 
 
 ver. 19. Which certain repelling. Evil life and 
 no good conscience is often the cause that men 
 fall to heresy from the faith of the CatJioHc 
 Chufish. Again, this plainly reproveth the He- 
 retics' false doctrine, saying, that no man can 
 fall from the faith that he once truly had. 
 
 ver. 20. . Delivered to Satan. Hymeneus and 
 Alexander are here excommunicated I'br falling 
 from their faith, end tcachinff heresy : an ex- 
 ample unto Bishops to use their spiritual power 
 upon such. In the Primitive Church, corporal 
 affliction through the ministry of Satan was join- 
 ed to excommunication. Where we see also the 
 devil's readiness tq invade them that are cast 
 out by excommunication from the fellowship 
 of the faithful, and the suoereminent power of 
 Bishops in that case. Whereof Hierome, ep. 
 1. ad HcHod. c. 7. hath these memorable words : 
 God forbid, saifh he, I should speak sinistrously 
 of them, who succeeding the Apostles in degree 
 
 Annotations. 
 
 ver. 4. To fables. He speaketh specially of 
 the Jew's after-doctrines and human constitu- 
 tions, repugnant to the laws of God, whereof 
 Christ giveth warning, 3f(/«. 23, and in other 
 places, which are contained in their Cabala and 
 Talmud : generally of all heretical doctrines, 
 which indeed, howsoever the simple people be 
 beguiled by them, are nothing but fabulous in- 
 ventions, as we may see in the Valentinians, 
 Manichees, and others of old : by the brethren 
 of love, Puritans, Anabaptists, and Calvinists 
 of our time. For which cause Theodore enti- 
 tleth his book against Heretics, Hcerelicarum 
 fabularuin. Of Heretical fables. 
 
 ver. 4. Questions. Let our loving brethren 
 consider whether these contentions, and curi- 
 ous questionings and disputes in religion, which 
 these unhappy heresies have engendered, have 
 brought forth any increase of good life, any 
 devotion or edification of faith and religion in 
 our days, and then shall they easily judge of 
 the truih of these new opinions, and the end 
 that will follow of these innovations. In truth 
 all the world now seeth they edify to Atheism 
 and no otherwise. 
 
 ver. 5. A good conscience. Augustine saith, 
 He that list to have the hope of heaven let him 
 look that he have a good conscience, to have 
 a good conscience let him believe and work 
 well, for that he believeth, he hath of faith, that 
 li^ worketh, he hath of charity. Praefat. in 
 P.w. 31. 
 
 ver. 5. The end Charity. Here asjain it ap- 
 peareth, that, charity is tire chief of all virtues, 
 and the end, consummation, and perfection of 
 all the law and precepts, and yet the adversa- 
 ries are so fond as to prefer faith before it, yea 
 to exclude it from our justification. Such ob- 
 stinacy there is in them that have once in 
 pride and stubbornness forsaken the evident 
 truth. Charity doubtless which is here com- 
 mended, is justice itself, and the very formal 
 cause of our justification, as the works pro- 
 ceedinsr thereof, be the works of justice. Chn- 
 ritas inchoata saith Augustine, inchoatajustitia: 
 
93S 
 
 1. TIMOTHY. 
 
 CHAPTER 11. 
 
 Bt/ his Apostolic authority he appninicth jmUic prayers to he made for all men without exception, 8 aUo 
 men to pray in uU places: 'J and a)',men also in seemly attire, 11 to learn of men, and not to be 
 teachers in any wise, hut to seek solvation by that which to them belongeth. 
 
 1 I desire tliereCore first ot ;ill things tti;it obsecrations, prayers, postiilations, thanksizivings 
 be made for ail nien, "i For Kiti^s and all that are in pre-eminence : that we may lead a quiet 
 and a peaceable life in all pieiy and chastity. 3 For this is good and acceptable betofc our 
 Saviour God, 4 Who will all men to be saved, and to come to the knowledge of the truth. 5 
 For there is one God, one also Mediatorof God and men, man Christ Jesus : 6 Wiio gave him- 
 
 AnNOTATIOiVS. 
 
 make Christ's hodij with their holy mouth, by whom 
 we are made Christians: mho having the keys of 
 Heaven, do after a sort judge before the diiy of 
 jud'^ment ; who in sobrifty and chastity have llie 
 keeping of the Spouse of Clirist. And a little after, 
 7'Aei/ may delivtr rne up to Satan, to the destruction 
 of vitf fiesh, that the spirit maybe saved in the day 
 of our Lord Jesus. And in the old Law, whoso 
 
 Annotations. 
 
 ver. 1. Obsecratiom. This order of the Apos- 
 tiC, Augustine, e/^. 69. find eth to be fulfilled spe- 
 cially in the holy celebration of the Mass, 
 which hath all these kinds, expressed here in 
 four divers words pertaining to four sorts of 
 prayers, the dilference whereof he exactly 
 seeketh out of the proper signification and dii- 
 fereace of the Greek words. And he teacheth 
 us that the first kind of prayers which here be 
 called, obsecrations, are those that the Priest 
 saith before the consecration: that the second 
 called Prayers be all those which are said in 
 and after the consecration, and about the re- 
 ceiving, including specially the Pater noster, 
 wherewith the whole Church, saith he, in man- 
 ner endeth that part, as Hierome also afHrm- 
 eth, that Christ tauffht his Apostles to use the 
 Pater noster in the Mass. Sic docuit, &c. So 
 taught he his Apostles, that daily in the Sacrifice 
 of his bodij the faithful should bii bold to say. Pa- 
 ter noster, ^c.'Lib.'3. Conf. Pelag. cap. 5. where 
 he alluded to the very words now used in the 
 Preface to the said Pater noster in the said sa- 
 crifice, cu'fenHJ.s- rf/cere. Paternoster. The third 
 sort called iiere in the text, Poslulations, be 
 those whicli are used after the Communion, as 
 it were for dismissing of the people wiili bene- 
 diction, that is, with the Bisho|)'s or Priest's 
 blessing. Fitially the last kind, which is 
 Thanhtgiving, coiicludeth all, when the Priests 
 and people give thanks to God lor so great a 
 mystery then ofiered and received. 
 
 Epiphanius also insinuateth these words of the 
 Apostle to pertain to the Liturgy or Mass, when 
 he thus writeth to John Bishop of Jerusalem. 
 When we accomplish cur prayers after the rite of 
 holt/ Mysteries, we pray both for all others, and 
 for thee nUo, ep. 60. c. 2. ad Jo. Hierosolym. 
 apua llicronymuin. And most of the other fa- 
 thers expounded the foresaid words, of public 
 prayers made by the Priest, which are said in 
 all Liturgies or Masses both Greek or Latin, 
 for the good estate of all that be in high dig- 
 nity, as kings and others. Chrys. horn. 6. in 1 
 Tim. and Ambr. in hunc locum. Prosper de vo- 
 cal, lib. I.e. 4. So exactly doth the practice 
 of the Church agree with the precepts of the 
 Aposile and tlie Scriptures, and so profoundly 
 
 Chapter 1. 
 ever was diKobedient to the Priests, was either cast 
 out of the ramp, and so stoned of the peojile, or lay- 
 ing down hi.s neck to the xn-ord. eTpiiiled his offence 
 btj hishh)od: but now the disobedient is cut off with 
 the spiritual sword, or being cast out <f the Church, 
 is torn by the furious mouth oj Devils. So saith 
 he. Which words would God every Christian 
 man would weigh. 
 
 Chapter 2. 
 do the holy Fathers seek out the proper sense 
 of the Scriptures, which our Protestants do so 
 profanely, popularly, and lightly skim over, 
 that they can neither see nor endure the truth. 
 
 ver. 2. For kittgs and. Even for the heathen 
 Kings and Emperors by whom the Church suf- 
 fereth persecution : much more for all faithful 
 Princes and powers and people both spiritual 
 and temporal, for whom as members of Christ's 
 body, rmd therefore joining in pr.iyer and obla- 
 tion with the ministers of the Church, the 
 Priests luorc properly and particularly offer 
 the holy Sacrifice. Augustine, de orig. anime 
 lib.l.c.<J. 
 
 ver. 4. Who will all men. The perishing or 
 damnation of men, must not be imputed to God, 
 who delijihteth not in any man's perdition, but 
 hath provided a general medicine and redemp- 
 tion to save all from perishing that will accept 
 it, or that have it applied unto them by his 
 Sacraments, and other means by him ordained, 
 and so would have all saved by his conditional 
 will and ordinance: that is, if men will them- 
 selves, by accepting, doing, or having done 
 unto them all things requisite by God's law. 
 For God useth not his absolute will or power 
 towards all in this case. But he that list see 
 the manifold senses, all good and true, that 
 these words may bear ; Augustine, Adarticul. 
 sibifalso irnpos. re.<sp. 2. to7. Ench.c. 103. Ep. 
 107. De cor. et grat. c. 15. and Damascene, lib. 
 2. de orthod.fide c. 29. 
 
 ver. .5. One Mediator. The Protestants are too 
 peevish and jiitifullv blind, that chartre the Ca- 
 tholic Church and Catholics, with making 
 more Mediators than one, which i.s Christ our 
 Saviour, in that they desire the Saint.s to pray 
 ibr them, or to be their patrons, and interces- 
 sors before God. We tell them therefore that 
 they understand not what it is to be a Media- 
 tor, in this sense that Paul taketh the word, and 
 in which it is properly and only attributed to 
 Christ. For, to be thus a !\Iediator, is, by na- 
 ture to be truly bnli God and man, and to be 
 that one eternal Priest and Redeemer, which 
 by his sacrifice and death upon the cross hath 
 reconciled us to CJod, aiul paid his bfiod as 
 a full and sulhcient ransom lor all our sins. 
 
I. TIMOTHY. 
 
 333 
 
 self a redemption for all, whose testimony in due time is confirmed. 7 Wherein I am appomted a 
 preacher and an Apostle, I say the tiuih, I lie not, doctor ot the Gentiles in faith and truth. 8 
 I will therelore that men pray in evorv place : lilting up pure hands, without anger and alter- 
 cation. 9 In like manner woairfn also'in comely attire : with deiiiureness and sobriety adom- 
 in"- themselves, not in plaiied hair, as gold, or precious stones, or gorgeous apparel 10 but 
 that which becometh women, professing piety by good work. H Let a women learn in silence, 
 with all subieciion. 12 But lo teach 1 permit not unto a woman, nor to have dominion over tiie 
 man: but to be in silence. 13 For Adam was formed tirst : then Eve. 14 And Aaain was 
 not seduced: but the woman being seduced, was m prevarication. 15 Yet slie sliall be 
 saved bv generation of children: if they continue in faith and love and saiictihca,iun wu.i 
 
 "'"''■ CHAPTER III. ,^ ^ , 
 
 Of what qualitu thc.u must he, whom he ordainHk Ulshops, 8 and Deacons, U aiid Ihe cause 
 of his wriling to be the excellency of the Catholic Church, and oj Chnst, who ts the object oj onr 
 relii(i.on. , , . , j i o i* u 
 
 1 A faithful saying, If a man desire a Bishop's office, he desireth a good worx. i it bj- 
 
 Cn.\PTER 2. 
 
 Annotations. 
 
 himselfwithoutneedofany redemption, never Mediators. Read his own words, tor they 
 subject to possibility of sinning : ag;tin, to be plainly retute all the adversaries cavM Uions 
 the sm-ular Advocate and Patfon oTmatikiiKl, in this c;.se. And if the name ot feaviour and 
 that bf himself alone and bv his own merits ; Redeemer be in the Scriptures given to men, 
 procureih aU "race and mercy to manki.id in without derogation lo •him that is in a more 
 
 procur _ - „ 
 
 the sight of his Father, none making any inter- 
 cession for him, nor giving any grace or force 
 to his prayers, bat he to all : none asking or 
 obtaining either grace in this life, or glory in 
 the next, bat bj him. la this sort then, as 
 Augtis:ine truly saith, Cont. ep. Pann, lil>. 2. c. 
 8. neither Peter nor Paul, no nor our blessed 
 Ijady, nor any creature whatsoever, can be our 
 T^Iediator. The adversaries think so basely 
 of Christ's mediation, if they iiriagine this to 
 be his only prerogative, to pray for u.s, or that 
 we might inrke the stiints our Mediators in 
 that sort as Christ is, when we do.sirc them to 
 pray for us : which is so far inferior to the sin- 
 gular mediation of him, that no Cathohc ever 
 can or dare think or speak so basely unto him, 
 as to desire him to pray for us : but we say, 
 Lord haBemer<-y upon us, Christ have mercy vpon 
 tts : and not, Christ pray for us, as we say to our 
 Lady and the rest. Therefore to invocate 
 Saints in thrt sort as the Cathohc Church doth, 
 cannot make them our Mediators as Christ is, 
 whom we must not invocaie in thit sort. And 
 as well make we the faithful yet living, our 
 Mediators, by the adversaries' arguments, 
 when we desire their prayers, as the departed 
 Saints. 
 
 But now touching the word Meiialnr, though 
 in that singiLtr sense proper to our Saviour, it 
 agreeth to nj more creature in heaven or earth, 
 yet taken in more large and common sort by 
 the use of Scriptures, doctors, and vulgar 
 speech, not o ily the Saints, but good men liv- 
 ing, that pray for us and help us in the way of 
 saTvation, may and are ri'/ht!y called Media- 
 tors. As l^yril, lib. 12. Thesaur. c. 10. pro- 
 veth that M )ses according to the Sr-riptures 
 
 and Jeremiah and the Apostles and others be I their husbands 
 
 excellent and" incomparable manner the only 
 Saviour of the world : what can they say, why 
 there may not be many Mediators, in an inte- 
 rior degree to the only and singular Mediator? 
 Bernard saith, Opus est Mediatore ad Mediato- 
 rem Christum, nee alter nobis utilior iluam Marin, 
 that is. We have need of a Mediator to Christ the 
 Mediator, and there is none more for our profit 
 than our Lady. Bernard, Ser. qui incipit. .S;,?- 
 nu7n inagnumapparuit, <^c. post Ser. 5. de Assump. 
 Basil also tn the same sense, writing to .Italian 
 the Apostate, desireth the Mediation of our 
 Lady, of the Apostles, Prophets, and Martyrs, 
 for procuring God's mercy and remission of 
 sins. His words are cited in Cone. Nic. 2. Act. 
 4. pag. 110. 111. Thus did and thus believed 
 all th'e holy Fathers, most agreeably to the 
 holy Scriptures, and thus must all the children 
 of the Church do; be the adversaries never so 
 importunate and wilfully blind in these matters, 
 ver. 12. I permit not. In times of licentious- 
 ness, liberty,and heresy, women are much given 
 to reading, disputing, chatting, and jangling of 
 the holy Scriptures, yea and to tetich also if 
 (hey might be permitted. But Paul utterly for- 
 biddelh it, and the Greek Doctors upon this 
 place, note that the wotn m taught but once, 
 that was when after her reasoning with Satan, 
 she persuaded her husband to transgression, 
 and so she undid all mankind. And in the Ec- 
 clesiastical writers we find, that women have 
 been great promoters of every sort of heresy, 
 whereof see a notable discourse in Hierome, 
 ep. ad Ctesiph. cont. Pelag. cap. 2. which they 
 would not have done, if t^>ey had according to 
 the Apof 'e's rule, follo'ved piety and good 
 works, aiid lived in silence and subjection to 
 
 Annotations. Chapter 3. „ ■ i-f 
 
 xer. \. A sood worh iVortm-, siith Aul'US- donvmhle. Again, There is nothnir vilhisUfe 
 tine, /" this li''e,andspecialbi in Ihi^tinie, in ea.;ie'; 
 vleaso'iter, or ino'e acreplahle tn men, than the ofice 
 ' ,■ n. • n ■ . -. r> •/■ ji . /I ;. _ J.„ ,),...„ 
 
 (fa Bishop, Priest, or Beacon, iftfielhiatr be done 
 onhf for- fathi m sake ani fuiHi'.inL'ly ; but nothing 
 before God more miserable, more luinenlable, more 
 
 and specialhj at this time, harder, more luborions, 
 or more dangerous, than the office of a Btshop, 
 Priest, or Deacon : but before God nothing more 
 blessed, if they war in such sort as our Captain 
 commandelh. August, ep. 148. 
 
S3i 
 
 ]. TIMOTHY. 
 
 hooveth therefore a Bishop to be irreprehensible, the husband of one wife, sober, wise, comely, 
 chaste, a iiidn of hosijitality, a teacher, 3 Not given to wine, no fighter, but modest, ho 
 quarreler, not covetous, 4 Well ruling his own house, having his children subject with all 
 chasli.y. 5 Uut il a in in know not to rule his own house : how shall he have care of the 
 
 Annotations 
 ver. 2. ABisliop. That which is here spoken 
 of a Bishop, because the words Bishjp and 
 Priest in the New Testament be often taken 
 indilferently ti;r both or either of the twain, as 
 is n )icd in another place, the same is meant of 
 every Priest also: though the qualities here 
 required, ou^'lit to be more singular in tlie 
 Bishop, ihan in the Priest, according to the dif- 
 ference of their degrees, dignities, and call- 
 ings. 
 
 ver. 2. Of one wife. Certain Bishops of Vigi- 
 lantius' sect, whether upon false construction 
 of this text, or through the hlthiness of their 
 fieslily lust, would take none to the clergy, ex- 
 cept they would be married first, not belit'-viiig, 
 saitli Hierome, advers. Vigilant, cap. 1. thaf unif 
 simple man liveth. chasleli/, showing Iwwhulih/ llici/ 
 Hot: lkfm'<elvef, thai sntpect ill of euiri/ man, imd 
 will nut give the Sacrament, of order, la the i-lcrgi/, 
 unless they see their wives have great bellies, and 
 children wailing at their mothers' breasts. Our 
 Protestants, though they be of Vigilantius' sect, 
 yet they are scarce to come so far, to command 
 every Priest to be married. Nevertheless they 
 mislike them that will not marry, so much the 
 worse, and they suspect ill of every single per- 
 son in the Church, thinking the gift of chastity 
 to be very rare among them, and they do not 
 only make the state of marriage equal to chasle 
 single life, with the Heretic Jovinian, but they 
 are bold to say sometimes, that the Bishop or 
 Priest may do his duty and charge better mar- 
 ried than single • expressly against Paul, who 
 affirmeth, that the unmarried think of the things 
 that belong to God, and that the married be di- 
 versely distracted and entangled with the 
 world. 
 
 The Apostle then, by this place we how 
 treat of, neither cotninandeth, nor counselleth, 
 nor wisheth, nor would have Bishops or Priests 
 to marry, or such only to be received as have 
 been married: but, that such a one as hath 
 been married, so it were but onoe, and that to 
 a virgin, maybe made Bishop or Priest, which 
 is no more than an inhibition that none having 
 twice married or being Bignmus, should be ad- 
 mitted to that holy Order. And this exposition 
 only is agreeable to the practice of the whole 
 Church, the definition of ancient councils, the 
 doctrine of all the Fathers without exception, 
 and the Apostle's tradition. Which sense 
 Chrysostom wholly foUoweth upon the Epistle 
 to Titus, though here he follow not wholly the 
 same sense, Horn. 2. in Epist. ad Tit. Ambrose 
 also upon this place, and most plainly and 
 largely in hi'< 82. Epist. po.'^^ m^d. giving the 
 cause why Bigamus cannot be made a Bi.shop 
 or Priest, in fine afhrmeth, nor only the Apos- 
 tle but the holy council of Nice to have taken 
 order that none should be received into ihe 
 clergy, that were twice married. Hierome, 
 epist. 83. ad Occnnnm, cap. 2. el epist. 2. c«/). 18. 
 ej)i.':t. 11. cap. 2, expressly writefh that the cler- 
 
 Chafter 3. 
 gy is made of such as have had but one wife, 
 at least after Baptism: for he thought that it 
 one were often married when he was yet no 
 Christian, he might notwithstanding be ordered 
 Bishop or Priest. But Ambrose, epist. 82. Au- 
 gustine, de bono Conjug. cap. 18. Innoceniius thu 
 first, epist. 2. cap. 5. o. torn. 1. Concil. Leo, ep. 
 Gregory, and aiter them the whole Church, 
 exclude those also which have been twice 
 married whensoever. Whereof Augustine 
 giveth goodly reason and example in the place 
 alleged. Leo, epist. 87, addeih further, and 
 provfcth that the man is counted Bigamus, and 
 not the husband of one wife, in respect of holy 
 Orders, not only if he hath had two wives, but 
 if his own wife were not a virgin. Which be- 
 ing observed in the high Priests of the old law, 
 must needs be much rather kept how. Eccle- 
 siaslici.'! dogmatihus, c. 72, in Augustine's works. 
 
 And by these few, you may see how shame- 
 fully the state of the new heretical clergy of 
 our" time is fallen from the Apostolic and all 
 the Fathers' practice and doctrine herein. 
 Who do not only take men once or twice mar- 
 ried before, but, which was never heard of 
 before in any person or part of the Catholic 
 Church, they marry after thej be Bishops or 
 Priests, once, twice, and as often as their lusts 
 require. Whereas it was never lawhil in God's 
 Church to marry after Holy Orders. Nei- 
 ther is there one authentical example thereof 
 in the world. For those whom Nice council 
 speaketh, were married before, and were but 
 tolerated only to use their wives; the Fathers 
 in the same council providing expressly at llie 
 same time, that none from thenceforth should 
 marry after they came to the holy Orders, and 
 that according to the ancient tradition of the Church, 
 as Socrates and Sozomenus declare in most 
 plain words. Siiidas in the word Paphnuliiis. 
 And in what country soever they have been 
 permitted to have carnal dealing even with 
 their wives whom they had belore, it was not 
 according to the exact rule ol' the Apostles' and 
 Church's tradition, by which all that be in holy 
 Orders, should wholly abstain, not only from 
 marrying, but even from their wives before 
 married. Whereof thus writeth F-piphanius, 
 HfPres. 59. cont. Cathnros. The lloh/ preaching 
 of (rod rereiveth not, after Christ, them that 7nnrry 
 again alter their wives' depirlure, hi/ reason of the 
 great dig/iili/ and, honour of Priesthood. And this 
 the holi/ Church ofGodobscrvrlh irithall sinrerili/. 
 Yea she doth not receive the once married person 
 that yet useth his wife and begelleth children : but 
 onli/ such a one .she tiikelh lo be Deacon, Priest, 
 Bishop, or Subd^acon, as ahstaineth from his own 
 wife, or is a wid-oiner, speciaUi/ where the holy Ca- 
 nons be sincereh/ kepi. But thou uili say unto 
 me, that in certain places. Priests, Di'arons, and 
 Subdeacons, do yet beget chililrcn, belike this 
 holy Father never heard of any Bishop that did 
 so, and therefore he leaveth out that order, 
 
I. TIMOTHY 
 
 33& 
 
 Church of God ? 6 Not a Neophyte : lest puffed into pride, he fall into the iudement ..f tT.„ 
 dev.l. 7 And he must have also good testimony of tiiem thu are without .hat hlTll not im. 
 reproach and the snare ot the devU. 8 DeaconI in like manner chae e"not double tonLued Tt 
 given to much wine, not followers of filthy lucre : 9 Having the n.ystery of faitKa pure 
 
 , . , , Annotations. 
 
 which he named with the other in the former 
 part of the sentence, but that is not done accord- 
 ing to order and rule, but according to man'smind, 
 which by time slacketh, and/or the great multitude, 
 of Christian people, when they were not found 
 sufficient for the ministry, <^c. 
 
 Eusebius, Evang. demonsl. lib. 1. cap. 9. saith, 
 that such as be consecrated to the holy 
 Ministry, should abstain wholly from their 
 wives which they had before. Hierome, Apolog. 
 ad Pamrmch. cap. 8. proveth that such of the 
 Apostles as wore married, did so, and that the 
 Uergy ought to do the same by their example. 
 Yea m his time he tesiifieth, Cont. Vigil, cap. 
 ]. that they did live single in manner through 
 the world, even in the East Church also. ll'Ao^ 
 saith he, .^hall the Churches of the East do, what 
 they of Egypt, of the See Apostolic: which lake 
 to the Clergy, either Virgins, or the continent and 
 unmarried, or such as if they have wives, cease to 
 fie husbands ? And again he saith, in Apolog. ad 
 Fammach. cap. 3 and 8. If married men like not 
 well oj this, let them not be angry with me, but with 
 the holy Scriptures, withall Bishops, Priests, Dea- 
 cons, and the whole company oJ Priests and Le- 
 vites, that know they cannot offer sacrifices if they 
 use the act of marriage. Augustine, de 'Adult. 
 Conjug. lib. 2. cap. 20. maketh it so plain 
 a matter that all Priests should live chaste, 
 that he writeth, that even such as were forced, 
 as many were in the Primitive Church, to be 
 ot the Clergy, were bound to live chaste, yea, 
 and did it with great joy and felicity, never 
 complaining of these necessities and "intolera- 
 ble burdens, or impossibility of living chaste, 
 as our fleshly company of new Ministers and 
 Superintendents do now, that think it no life 
 without women, _ much like to Augustine be- 
 fore his conversion, when he was yet a Mani- 
 chec, who, as himself reporteth. Confess, lib. 6. 
 cap. 3. admiring in Ambrose all other his in- 
 comparable excellences, yet counted all his fe- 
 licities less, because he lacked a woman, with- 
 out which he thought, in time of his infidelity, 
 no man could hve. But after his conversion, 
 thus he s:iid to God of Ambrose: What hope 
 he had, and against the tentation of hif excellency 
 what a fight he felt, or rather what a comfort and 
 solace iniribiihition, and his secret month which 
 was within in his heart what savoi/ry and sver-l joys 
 it ta.Hed of thy bread, neither could I conjecture, 
 neither had I tried. 
 
 Tertiillian, lib. 1. ad uxnrem. Cyprian, de 
 singul. ClericoT. the first Council of Nice, Can. 
 3. Cone. Tolet. 2. can. 3. Cone. Aurelian. 3. can. 
 3. of Carthage the second cap. 2. of Neoccesarea, 
 cap. 1. of Ancyra, cap. 10. and you shall find that 
 this was generally the Church's order, even 
 Irom the Aposdes' time, though in some places 
 by the Hcentiousness of many, it was some- 
 times not so religiously looked unto. Whereby 
 you may easily refute the impudent clamours 
 of Heretics against Siricius, Gregory the 
 
 Chapter 3. 
 Seventh, and others, whom they falsely make 
 the Authors of the Clergy's single life. 
 
 ver. 6. Not a Neophyte. That which is 
 spoken here properly, and principally of the 
 newly baptized, for so the word Neophyte doth 
 sigmty, the Fathers extend also to all such as 
 be but newly retired from profane occupations, 
 civil government, warfare, or secular studies, 
 ot whom good trial must be taken beiore they 
 ought to be preferred to the high dignity of 
 Bishop or Priest, though for some special pre- 
 rogative and excellency, it hath in certain per- 
 sons been otherwise, as in Ambrose and some 
 other notable men. Tertullian, lib. de Prcescript, 
 noteth Heretics for their lightness in admitting 
 every one without discretion to the Clero-y. 
 Their Orders are rush, light, inconstant: now 
 they place Neophytes, then secuhr men, then our 
 apostates, that they may tie them by glory and pre- 
 Jerment, whom with the truth they cannot. No 
 where may a man sooner prosper 'and come for- 
 ward, than in the camp of rebels, where to be only, 
 is to deserve much. Therefore one to-day a Bi- 
 shop, to-morrow somewhat else : to-day a Deacon 
 to-nwrrow Lector, that is a Reader: to-day a 
 Priest, to-morrow a Layman, for to Laymen also 
 they enjom the Junctions of Priests. "Hierom. 
 Ejnst. 83. ad Oceanuni, cap. 4. saith of such, 
 i esterd^ry a Catechumen or newly converted, to- 
 day a Bishop : yesterday in the Theatre, to-day in 
 the Church: at night in the place of games and 
 masteries, m the morning at the Altar: awhile 
 ago a great patron of Stage-players, now a coiise- 
 crater of holy Virgins. Out of the bosom of Plato 
 and Aristophanes they are chosen to a Bishopric, 
 whose care in, not how to suck out the marrniv out 
 of the Scriptures, but how to sooth the peoj^le's 
 ears with flourishing declamations. Dialog, cont 
 Luciter. cap. 5. 
 
 ver. 8. Deacons. Under the name of Dea- 
 cons are here contained Subdeacons, as before 
 under the name of Bishop, Priests also were 
 comprehended, for to these four pertahieth the 
 Apostle's precept and order touching one wife 
 and touching continencv and chastity, as \,y the 
 alleged Councils and Fathers, namely by the 
 words of Epi phanius doth appear ; for they only 
 be m holy Orders, as servinj,' by their proper 
 function about the Altar and the blessed Sa- 
 crament: in respect whereof the law of chas- 
 tity pertameth to them, and not to the four in- 
 ferior Orders of Acolyti, Exorcistce, Leciorce, and 
 Ostiarij, who neither by precept nor vow be 
 bound to perpetual chastity, as the others of 
 the holy and high Orders be bound, both by 
 precept and promise, or solemn assent made 
 I when they took Subdeaconship. 
 
 All these degrees and orders to have been 
 evcr^nce Christ's time in the Church of God, 
 it may he proved by all antiquity : but forasmuch 
 as the Apostle's purpose \s not here to reckon 
 up all the Ecclesiastical Hierarchy, it need ' 
 ■ not to be treated of in this place. Biit we wish 
 
336 
 
 I. TIMOTHY. 
 
 conscience. 10 And let these also be proved first : and so let them minister, hnvin:? no crime. 
 H The women in like m.iiiJier chaste, not detvictiug, sober, taithtiil in all tliuif:?. 12 Lei 
 Deacons be ihe hus )ands of one wi.e : which rule well their children, and thiir houses. 13 
 For they that have ministered we 1, sliall purchase to themselves a good degree, and much con- 
 fidence in the faith which is in Christ .Iksus. 14 These things I write to thee, hopinfj that I 
 shall come to thee quickly. 15 But if I tarry long, that thou mayst know how thou oughtest 
 to converse in the house of God, which is the Chukch of the living God, the pillar and ground 
 
 Annotations. 
 the learned to read the 3. 4. 5. 6. 7. 8. y. chap- 
 ters of the fourth Council ol Carthage, whereas 
 Augustine was present : wliere they shall see 
 the express callings, offices, and m inner of 
 ordering or creating all the said sorts, and 
 shall well narceive these things to be most 
 ancient and venerable. Let them read also 
 Eusebius' history, the 35. chapter of the sixth 
 bov)k, where, for all these Orders, he reci- 
 teth Cornelius' Epistle to Fabi us, concerning 
 Novatus. Likewise Cyprian in many places, 
 namely, Epist. 55. num.'l. where see the notes 
 upon the same. Hierome, 2. cap. C. Ot Sub- 
 deacon there is mea'<ion in AugaStiine, Epist. 
 74. and Epht. 20 dc Epistolis ti2. in Edit. Paris. 
 Epiph. hisres. 5d. Cyprian, e^is*. 14. Ignatius, 
 epist. 9. ad Antiochonos, and in the 43. Canon 
 of the Apostles. Cone. Tohl. 2. can. 1. and 3. 
 Cone. Lwdicen can. 21. Epist. Epiph. apud Hi- 
 ero. 60. c. 1. 
 
 ver. 15. In ike house of God. All the world be- 
 ing God's, yet the Church only is his hquse, the 
 Rector or Ruhr whereof at (his day, saith Am- 
 brose upon this place, is Damasus. Where let 
 our loving brethren note well, how clear a case 
 it was then, that the Pope of Rome was not 
 the Governor only of one particular See, but 
 of Christ's whole house, which is the universal 
 Church, whose Rector this day is Gregory the 
 Thirteenth. 
 
 ver. 15. The pillar of truth. This place 
 pincheth all Heretics wonderfully, and so it 
 ever did, and therefore they oppose themselves 
 directly arainst the very letter and confessed 
 sense of the same, that is clean contrary to the 
 Apostle, some saying, the Churcli to be lost or 
 hidden : some to be fallen away from Christ 
 these many ages : some to be driven to a cor- 
 ner only of the world : some, that it is become 
 a stew and the seat of Antichrist: lastly, the 
 Protestants most plainly and directly, that it 
 may and doth err, and hath shamefully erred 
 for many hundred years together. And they 
 say, herein like themselves, and for the credit 
 of their own doctrine, which cannot be true in 
 the very deed, except tiie church err, even the 
 Church of Christ, which is here called the 
 house of the living God. 
 
 But the Church which is the house of God, 
 whose Rector, saiih Ambrose, in his time was 
 Damasus, and now (ireijory the Thirteenth, 
 and in the Apostle's time Peter, is tlie piljarof 
 truth, the establishment of all verity: therefore 
 it cannot err. It huth the Spirit of Gud to lead 
 it into all truth till the world's end: therefore 
 it cannot err. It is huilded upon a rock, hell- 
 trates shall not prevail against it: therefore it 
 camot err. Christ is in it to the end of the 
 world, lie hath placed in it Apostles, Doctors, 
 Pastors, and Rulers, to the consummation and 
 
 Chapter 3. 
 fuil perlection of the whole body, that in the 
 meantime we he not c irried aboui with every 
 hi ist of doctrine ; therefore it cannot err : He 
 hath prayed lor it, that it be sanctified in ve- 
 rity, that the faiihof the chief Governor thereof 
 fail not: it is his House, his Spouse, his body, 
 his lot, kioiidom and inheritance, given him in 
 this world : he loveth it as his own flesh, and 
 it cannjt be divorced or separated from him, 
 therefore it cannot err. The new Testament, 
 Scriptures, Sacraments, and Sacrifice cannot 
 be changed, being the everlastin;r dowry of the 
 Church, continued, and never righdy occupied 
 in any other Church, but in this our Caiholic 
 Church : therefore it cannot err. And there- 
 fore all those points of doctrine, faith, and wor- 
 ship, which the Arians, Manichees, Protestants, 
 Anabaptists, other old or new Heretics, untruly 
 think to bf5 errors in the Church, be no errors 
 indeed, but themselves most siianietiitly are 
 deceived, and so shall be still, till they enter 
 again into the house of God, which is the pillar 
 and ground of all truth : that is to say, not only 
 i itself free from all error in faiih -and religion, 
 but the pillar and stay to lean unto in all doubts 
 of doctrine, and to stand upon against all here- 
 sies and errors tliat ill tunes yield, wiihout 
 which tliere can be no certainty nor .security. 
 ! And therefore the holy Apj^tles, and Councils 
 of Nice and Constantinople, made it an arti- 
 cle of our Creed, to believe the Catholic and 
 Apostolic Church, which is, not only to ac- 
 I knowledge that there is such a Church, as He- 
 i retics falsely say : but that that which is called 
 i the Catholic Church, and known so to be, and 
 communicateth with the See Apostolic, is the 
 Church : and that we must believe, hear, and 
 obey the same, as the touchstone, pillar, and 
 (irmaiuent of truth. For, all this is comprised 
 in that principle, I Believe the Catholic Church. 
 And therefore the Council of Nice said, I be- 
 lieve in the Church, that is, I believe and trust 
 the same in all things. 
 
 Neil her can the Heretics escape the fleeing 
 from ;he known visible Church, to the hid con- 
 gregation or company of the Predestinate. 
 For that is that false fantastical apprehension 
 of WicklifTc and his followers. The company 
 of the Predestinate makethnot any one Society 
 among themselves, many of them being yet 
 unborn, and many yet Infidels and Here- 
 tics and thnrefore be not of the one house of 
 God which is here called, the pillar of truth. 
 And tho.se of the Predestinate that be already 
 I'f the Church, make not a several company 
 from the known Catholic Church, bnt are hab- 
 tized, houseled,_ taught, they live and die in the 
 common Catholic visible Church, or eNe they 
 can neither receive Sacrament.s, nor salvation 
 Paul instructeth not Timothy how lo teach, 
 
I. TIMOTHY. 
 
 337 
 
 of truth. 16 And manifestly it is a great Sacrament of piety, which was manifested in flesh, 
 was justified in spirit, appeared to Angels, hath been preached to Oentiles, is believed in the 
 World, is assumpted in glory. 
 
 CHAPTER IV. 
 1 He prophenelh that certain should dppart from the Catholic faith, willing Timolhi/ there/ore to incul- 
 cate to the people those articles of the said faith. 7 Item to exercise himself in spiritual exercise. 
 12 to get authority by example of goodlije, \2 to study, to teach, to increase in the grace giveii 
 him by holy orders. 
 
 1 And the Spirit manifestly saith, that in the last times certain shall depart from the faitli 
 attending to spirits of error, and doctrines of devils, 2 Speaking lies in hypocrisy, and having 
 their conscience seared, 3 forbidding to marry, to abstain meais which God created to re- 
 ceive with thanksgiving for the tiiithtul, and them that have known the truth. 4 For every 
 
 Annotations. 
 preach, correct, and converse in the invisible 
 society of the Predestinate, but in the visible 
 house of God. So that it must needs be the 
 visible Church which cannot err. 
 
 If any make further question, how it can be 
 that any company or society of men, as the 
 Church is, can be void of error in faith, seeing 
 all men may err: he must know that it is not 
 by nature, but by privilege of Christ's pre- 
 sence, of the Holy Ghost's assistance, of our 
 Lord's promise and prayer. Augustine upon 
 these words of the lid Psalm, Cone. 13. Ne 
 auseres de ore meo verbum veritatis usqueijuaiiue. 
 Where he hath goodly speeches of this matter. 
 For the same purpose also these words of 
 Lactantius are very notable : It is the Catholic 
 Church only, that keepeth the true worship of God, 
 
 Annotations. 
 
 ver. 1. SkaU depart. It is the proper de- 
 scription of Heretics, to ibrsake their former 
 faith, and to be Apostates, as the Greek word 
 importeth : to give ear to the particular spirits 
 of error and deception, rather th.na to the 
 Spirit of Christ in his Church, to follow m hy- 
 pocrisy, and show of virtue the pernicious doc- 
 trine of Devils, who are the suggesters and 
 prompters of all Sects, and are lying sjjirits in 
 the mouths of all Heretics and false preach- 
 ers : men that have put their conscience to si- 
 lence, and made it senseless to the holy Church's 
 admonition : the Apostle noting once before 
 also in the same Epistle, that Heretics have no 
 conscience, which is the cause both of their 
 fall, and oi their obduration in heresy. 
 
 ver. 3. Forbidding to marry. He speaketh, 
 saith Chrysostom, of the Manichees, Encra- 
 tites, and Marcionists, hom. 12. m 1 Tim. Am- 
 brose upon this place, addeth to these the Pa- 
 tricians also. Ireneus, lib. 1. cap. 30. Epip- 
 hanius, hear. 45. 26. 61. 50. Hierome, 1. cont. 
 Jovin. cap. 1. ep. 50. cap. 1. et 3. Augustine 
 Aa-r. 25. 40. and generally all antiquity afiirm 
 the same both ot them, and also of the here- 
 tics called Apostolici, Ebionitae, and the like. 
 Their heresy about marriage was, that to 
 marry or to use the act of matrimony, is of 
 Satan, as Ireneus witnesseth, lib. 1. cap. 22. 
 and that the distinction of male and female, 
 and the creation of man and woman lor gene- 
 ration, came of an ill God. They taught their 
 hearers, saith Augu.stine, that if they did use 
 women, they should in anywise provide that 
 they might not conceive or bear children. 
 Clement Alexandrinus, lib. 3. Strom, in princi- 
 29 
 
 Chapter 3. 
 this « the fountain of truth, this the house of faith, 
 this the Temple of God : whither if anq man enter 
 not, or from which if any man go out, he is an alica 
 and stranger from the hope of everlasting life and 
 salvation. No man must bt/ obstinate contention 
 Jlatter himself, for it standeth upon life and sulca- 
 tion, ^c. Cyprian saith, The Church never de- 
 partethfrom that ii>hich she once hath knoivn. Epist. 
 55. ad Cornel, num. 3. IrenrBiis saith. That the 
 Apo.ttles have laid up in the Church, as in a rich 
 treusurtj, all truth. And that she keepeth with 
 most sincere diligence the Apostle's faith,and pre'ach- 
 I ing lib. 3. cap. 4, and 40, and lib. 1. c. 3. It were 
 I an infinite thing to recite all that the fathers 
 say of this matter, all accounting it a most per- 
 nicious absurdity to affirm, that the Church of 
 ' Christ may err m religion. 
 
 Chapter 4. 
 pio, writeth, that such admit no marriage nor 
 procreation of children, lest they should bring 
 into the world creatures to suffer misery and 
 mortality. And this is the damnable opinion 
 concerning marriage, noted here by the Apos- 
 tle. ■ _ '. . . 
 
 For the second point, consisting in the pro- 
 hibition of meats or use of certain crea'iires 
 made to be eaten, the said Heretics, ordives-s 
 of them, for they were not all of one sect 
 touching these points, taught, that men might 
 not eat certain sorts of meats, especially of 
 beasts and living creatures, for that they were 
 not made, say they, of the good God, but of 
 the evil. And wine they called the gall of the 
 Prince of darkness, and not to be drunk at all, 
 and the vine whereof it came, to be of ihtj 
 Devil's creation. And divers other creatures 
 they condemned as things by nature and crea- 
 tion polluted and abominable. August. h(er. 
 Munich. 46. et hmr. 25. Tatian. et toto libra de mnr. 
 Munich, torn. 1. Lo these were the Heretics and 
 their heresies which Paul here prophesieth of, 
 that forbid marriage and meats as you have 
 heard, for which they and their followers were 
 condemned in divers councils. 
 
 Is it not now an intolerable impudencyof the 
 Protestants, who for a small similitude of 
 words in the ears of the simple, apply this 
 text to the fasts of the Church, and the chas- 
 tity of Priests and Religious ? As though 
 either by appointing or using some days of ab- 
 stinence from certain meats, the Church orany 
 Catholic man condemned the said meats, un- 
 less the Rechobites, Uierom. 35. or the Nazji- 
 rites. Nam. 6. or the Ninevites, Jon. 3. or Mo- 
 
333 
 
 I. TIMOTHY. 
 
 creature of God is good, and nothing to be rejected that is received with thanksgiving. 5 For 
 it is sanctified by the word of God and pruyer. 6 These things proposing to ihe brethren, 
 
 Annotations. 
 Fca, Exod. 3L or Elias, 3. Re^.VJ.orhtAy Anne i 
 the w.Jow, Luke 2. or .loha Bap;is;, Mut. 'd.uad 
 9. or Christ himself, Mai A. commending, u- :ng 
 and loUovving a prescript nunibor of fasting | 
 day?, or God himself that in the very btgin- , 
 ning in Paradise, preseribcd abstinence irom I 
 the Iruii of one certain tree, and alter appoint- j 
 ed so many fasts in the law, unless he ihere- I 
 fore condemned his own creatures, and the | 
 rest, those creatures from which they abstain- 
 ed. No, there be many good and lawful causes , 
 to forbid some, or to abstain from some meats : 
 as, tor obedience, as in Paradise : for signifi- } 
 cation, as the .lews : for that they have been I 
 oflercd to Idols, as in the f'^nislle to the Gorin- I 
 thiana : for chastening the oody and penance, ; 
 for health also; and otjiy those causes are uu- ; 
 lawful for wliich the Maiiichees and other He- i 
 retics abstained. 1 
 
 Concerning marriage likewise, they may as I 
 well charge God or the Church for forbiddi.ig j 
 the father to marry the daughter, or the bro- ' 
 ther the sister, or other prohibited persons in ' 
 the Law : as well might they charge Christ i 
 and the Apostle for prohibiiing tlic man to | 
 marry during his wife's life . and appointing i 
 widows that Serve the Church, to live immar- 
 ried ; and not admitting a married woman as | 
 well as a widow, nor her ihat hath h;id more \ 
 husbands, as well as her that hath been mar- 
 ried but once : as ihey charge the Church for 
 not admittinir married persons to the Altar, and 
 for forcing them and Religious persons to keep 
 their promise of chastity. No, the holy Church 
 is so far from condemning wedlock, that she 
 honoureth it much ntore than the Protestants, 
 accounting it a holy Sacrament, which they do 
 not, who only use it to lust, as the Heathen do, 
 and not to religion. 
 
 But it is an old deceitful practice of Here- 
 tics to charge Catholic men with old condemn- 
 ed heresies. The Eutychians slandered the 
 Council of Chalcedou and Leo to be Nesto- 
 rians, and to make two persons in Christ, be- 
 cause ihey said there were two natures. Vigi- 
 ItuK, lib. 5. cnnt. Euti/rhen. Anus charged Alex- 
 ander his Bishop of Sabellianism, for avouch- 
 ing the unity of substance iii Trinity. Socral. 
 lib. 1. c. 3. Julianius accused August ine of 
 the heresv of Apollinaris. lib. 5. coiit Julian, c. 
 15. Other Pelagians challenged him for con- 
 demning marriage. Retract, lib. 2. c. 53. And 
 that our Protestants brag not too much of their 
 poodlv invention, Jovinian the old Heretic, 
 their Master in this point, accused the holy 
 Doclovs and Catholics upon the same place, to 
 be Manichees, and to condemn meats and 
 marriage, as both liierome and Augustine do 
 testify. And they both answer to the Heretic, 
 that the Ciiurch indeed, and Catholics, do ab- 
 Bt:iin from some forever, and some for certain 
 days, and every Christian man lightly all the 
 forty days of Lent fast : ;m I for that they think 
 the meats unclean, alwinioablc, or ot an ill 
 creation, as the Manichees do : but for punish- 
 
 Chapter 4. 
 ment of their bodies, and tapiing their conc-u- 
 pi.'-cences, Hiero. lib. 2. cant. Joidii. c. 11. Aug. 
 cont. Adi/nantum. c. 14. Lib. de mor. Cath. Kc. 
 Hiero. ill c. 4. ad Galut. And as lor marriage, 
 the said Doctors answer, that no Ca;holic man 
 condemneth it for unlawful, as the ol<] Here- 
 tics did, but only prefcrreth sdrginity and con- 
 tinency before it, as a state in itself more 
 agreeable to God and more meet for the 
 clergy. Augustine against Faustus the Mani- 
 chee, lib. 30. c. 5, 6. arid hcer. 25. in ihe name, 
 Apostolici. Hierome, ep. 50. c. 1. et 3. All this 
 the Catholics continually tell the Adversaries, 
 and they cannot but see it. Yet, by accustom- 
 ed audacity and impudency they bear it out 
 still. 
 
 ver. 4. Every creature. We see plainly by 
 these words such abstinence only to be disal- 
 lowed as condemneth the crea:ures of God to 
 be naught bv nature and creation. 
 
 ver. 4. With thanksgiving. By the most an- 
 cieiu custom of the faithful both before Christ 
 and since, men use to bless their tables and 
 meats, by the hand and word of a Priest, if any 
 be present, otherwise by such as can conve- 
 niently do it. And in husbandmen's houses 
 where they have no other means, they should 
 at least bless God's gifts and themselves with 
 I a Paler noxler or the sign of the Cross: not 
 only to acknowledge from whom they have 
 ; their continuu. sustenance, but also to bless their 
 ! meat and sanctify it. For the Greek word used 
 of Saint Paul, by ecclesiastical use, when it 
 concerneth meats, signifieth not only thanks- 
 giving, but blessing or sanctifying the creatures 
 to be received, as being all one with tu\oyia, 
 and in English we call it grace, not only that 
 after meat, which is only thanks to God, but 
 that before meat, which is always a benedic- 
 tion of the creatures, as it is plain in the pre- 
 script and usual forms of grace. For which 
 cause a Priest should ever do it ratlier than a 
 layman or any of an inferior order in the clergy. 
 Insomuch that Plierome, epist. 85, reprehend- 
 eth certain Deacons whom he saw sjy grace, 
 or bless the meat and the company, in the pre- 
 sence of a Priest. Who also recordeth, in the 
 life of Paul the holy Hermit, the great courtesy 
 and humility of him and Antony, yielding one 
 to the other the pre-eminence of blessing their 
 poor dinner. For to bless is a great thing, and 
 a Priestly prerogative : as the apostle witness- 
 eth, decliiring the pre-eminence of Melchise- 
 dec in that he blessed Abraham. 
 
 ver. 5. Sanctified. All creatures be of God's 
 creation, none of the Devil, or of any other 
 cause and beginning, as the Manichees blas- 
 phemed : anil therefore none are ill, abomina- 
 ole, or unclean by creation, nature, and condi- 
 tion, but all good iind made for man's use, 
 though all be not alike holy nor eoually sancti- 
 fied. God made seven days, but he sanctified 
 I only one of them, he made all places, but he 
 I sanctified none but the Temple and such like 
 I deputed to his service, as the Ark, the Altar, 
 
I. TIMOTHY. 
 
 339 
 
 thou fhalt be a good minister of Christ Jesus, nourished in the words of the faith and the 
 good doctrine which thou hast attained unto. 7 But foolish and old wives' fables avoid : and exer- 
 
 Annotations. 
 and the rest which were by sacred use both 
 holy themselves, and gave also holiness and 
 sanctification to things that touched them or 
 were applied unto them. So our Saviour saith, 
 that the Temple sanctified the gold, and tlie 
 Altar the gilt, and generally all creatures se- 
 vered from common and profane use, to reli- 
 gion and worship of God, are made sacred 
 thereby. So the places and days ot God's ap- 
 parition are working some special wonders or 
 benefits toward the people, were holy, as Be- 
 thel, Sinai, and others. And much more ihose 
 times and places of Christ's Nativity, Passion, 
 Burial, Resurrection, Ascension, which is so 
 plain a case, that the hill where he was trans- 
 figured only, is called therefore by Peter, the 
 holy mount. 
 
 These therefore be holy memories and mo- 
 numents of all sorts sanctified, besides that 
 creatures, as we see here, be sanctified also by 
 the word of God and prayer, that is to say, by 
 benediction and invocation of our Lord's holy 
 name upon them, especially by the sign of the 
 cross, as Chrysostom noteth on this place, 
 horn. 12. i/i 1. ad Tim. by the which ihe adver- 
 sary power of Satan usurping unjustly upon 
 God's creatures through man's sin, and seek- 
 ing deceitfully in or by the same to annoy man's 
 body or soul, is expelled, and the meats purged 
 from him and made wholesome. Gregory 
 lib. 1. Diolog. c. 4. recordeth that the Devil en- 
 tered into a certain religious woman by eating 
 the herb lettuce unblessed. And Augustine 
 lU). 18. de civ. Dei c. 18. showeth at large, what 
 ways he hath by meats and drinks and other 
 usual creatures of God, to annoy men : though 
 his power be much less than it was before 
 Christ, but still much desire he hath on all 
 sides to molest the faithful by abusing the 
 things most near and necessary unto them, to 
 their hurt both bodily and ghostly, for remedy 
 whereof, this sanctification which the Apostle 
 speaketh of is very sovereign, pertaining not 
 only to this common and more vulgar benedic- 
 tion of our meats and drinks, but much more, 
 as the propriety of the Greek word used by 
 the Apostle for sanctification, doth import, to 
 other more exact sanctifying and higher apply- 
 ing of some creatures, and blessing them to 
 Christ, honour in the Church of God, and to a 
 man's spiritual and corporal benefits. 
 
 For, as ."Augustine wriieth, /(6. 2. de pec. merit. 
 c. 26. besides this usual blessing of our daily 
 food, the Catechumens, that is, such as were 
 taught toward Baptism, are sanctified by the 
 sign of the Cross, and the bread, saith he, 
 which they receive, though it be not the body 
 of Christ, yet it is holy, and more holy than 
 the usual bread of the table. He meaneth a 
 kind of bread, then hallowed especially for 
 such as were not yet admitted to the B. Sacra- 
 ment : either the same, or the like to our holy 
 bread, used in the Church of England and 
 France on Sundays. And it was a common 
 use in the primitive Church to bless loaves, 
 
 Chapter 4. 
 and send them for sacred tokens from one 
 Christian man to another, and that not among 
 the simple and superstitious, as the Adversaries 
 may imagine, but among the holiest, learned- 
 esl^and wisest. Such hallowed breads did Pauli- 
 nus aend to Augustine and Alipius, and they to 
 him again, callmg them blessings. Hierome, 
 in the liie of Hilarion, post medium: how 
 Princes and learned Bishops and other of all 
 sorts came to that holy man tor holy bread, 
 panein henedictum. In the primitive Church the 
 people commonly brought bread to the Priests 
 to be hallowed. Aut/ior. op. imp. horn. 14. in 
 Matt. The third Council of Carthage, cap. 24. 
 maketh mention of the blessing of milk, honey, 
 grape.?, and corn. Fourth Canon of the Apos- 
 tles'. And not only divers other creatures used 
 at certain times in holy Church's service, as 
 wa.x, fire, palms, ashes, but also the holy oil, 
 Chrism, and the water of Baptism, that also 
 which is the chief of all Prie^ly blessing of 
 creatures, the bread and wine in the high Sa- 
 crifice, be sanctified, for without sanctification, 
 yea, as Augustine affirmeth, irnci. 118. in John. 
 without the sign of the cross, none of these 
 things can rightly be done. 
 
 Can any man now marvel that the Church 
 of God, by the warrant of Paul's word, ex- 
 pounded by so long practise and tradition of 
 the first fathersof our religion, doth use divers 
 elements and bless them ior man's use and the 
 service of God, expelling by the invocation ot 
 Christ's name, the adversary power from them, 
 according to the authority given by Christ, 
 Super omnia damonia, over all Devils : and by 
 prayerf which iniporteth as the Apostle here 
 speaketh, desire of help, as it were by the vir- 
 tue of Christ to combat with the Devil, and so 
 to expel him out of God's creatures, which is 
 done by holy exorcism, and ever beginneth, 
 Adiulorium nostrum in nomine Domini, as we 
 see in the blessing of holy water and the like 
 sanctification of elements. Which exorcisms, 
 namely, of children before they come to Bap- 
 tism, see in Augustine, lib. 6. cont. Julian, c. 
 5. et de Ec. dogmat. c. 31. De nupl. at concupis. 
 lib. 1. c. 20. and of holy water, that hath been 
 used these fourteen hundred years in the 
 Church by the institution of Alexander I., 
 in all Christian countries, and of the force 
 thereof against Devils, see a famous history 
 in Theodorei, lib. 5. c. 21. and in Epiphanius 
 her. 30. Ebionifarum. Gregory to Angusiine 
 our Apostle, of the use thereof in hallowing 
 the Idolatrous temples to be made the Churches 
 of Christ, apnd Bedam- lib. 1. c. 30. hi.it. Avgl. 
 Remember how the Prophet Eliseus applied 
 salt to the healing and purifying of water.^. 4. 
 Reg. 2: how the Angel Raphael used the liver 
 of the fish to drive away the Devil, Toh. 6, 8 : 
 how David's harp and Psalmody kept the evil 
 spirit from Saul, 1 Reg. 16: how a piece of the 
 holy earth saved such a man's chamber from 
 infestation of Devils, August, de Civil, dei. lib. 22. 
 c. 8 : how Christ himself, both in Sacraments, 
 
340 
 
 I. TIMOTHY. 
 
 cise thyself to piety. 8 For corporal exercise is profitable to little : but piety is profitable to all 
 things : having promise of the lite that now is, and of that to come. 9 A faithful saying and 
 worthy of all acceptation. 10 For to this purpose wu labour and are reviled, because we hope 
 in the living God which is the Savioiir of all men, cypecially of the faithful. 11 Command 
 these things and teach. Vi Let no man contemn tliy youth : ba'. be an example of the faithful, 
 in word, in conversation, in charity, in faith, in chastity. 13 Till 1 come attend unto reading, 
 exhortation, doctrine. 11 Neglect not the grace that is in thee; which is given thee by pro- 
 phecy, with imposition of the hands of prie'stliood. 15 These things do thou meditate, be in 
 these things that thy pnititin,' may be ni.uiifest to all. 16 Attend lo thyselfi and to doctrine : 
 be earnest in iheiii. Tor, this doing, thou shall save both thyself, and them that hear thee 
 
 Annotations. 
 and out of them, occupied divers sanciified 
 elements, some for the health of the body, 
 some for grace and remission of sins, and 
 some to work miracles bv. See in Hierome 
 against Vigilantius, c. 2. how holy relics tor- 
 ment them. In the history of .lulianus the 
 Apostala, how the sign of the Cross : in the 
 Acts, cap. I'J. how the nameof Jesus, yea, and 
 of Paul putteth them to tiight. 
 
 Furnish yourselves with such examples and 
 grounds ol Scriptures and antiquity, and you 
 shall contemn the adversaries' cavillationsand 
 blasphemies against the Church's practice in 
 such things, and t'urther also find, these sacred 
 actions and creatures, not only by increase of 
 faith, fervour, and devotion, to purge the im- 
 puritv of our souls, and procure remission of 
 our (laily infirmities, but that the chief Minis- 
 ters of Christ's Ciiurch, by their sovereign au- 
 thority granted of our Lord, may join unto the 
 same their blessing and remission of our venial 
 sins or spiritual debts, as we see in James, re- 
 mission of all sins to be annexed to the unc- 
 tion with holy oil, which to the Catholics is a 
 Sacrament, but to the Protestants was but a 
 temporal ceremony, and to some of them not of 
 Christ's justification, but of the Apostles only. 
 In their own sense therefore they siioukl not 
 marvel (hat such spiritual effects should pro- 
 ceed of the use of sanctified creatures, where- 
 as venial trespasses be remitted many ways, 
 though mortal ordinarily by the Sacraments 
 only. Gregory did commonly send his bene- 
 diction and remission of sins, in and with such 
 liolv tokens as were sanctified by his blessing 
 and touching of the Apostles' bodies and Mar- 
 tyrs' Relics, as now his successors do in the 
 like hallowed remembrances of religion. Se- 
 v(!nth book, Epist. 126. and book 0. Epist. 60. 
 Tlitis therefore, and to the eflects aforesaid, 
 the creatures of God be sanctified. 
 
 If any m-in object that this use of creatures 
 is like conjuration in Necromancy, he must 
 know the aiflerence is, that in the Church's 
 s'lnctificaiions and exorcisms, the Devils be 
 comman('ed, forced, and tormented by Christ's 
 word and by prayers : but in the other wicked 
 practices, they be jjleased, honoured, and co- 
 venanted withal, and therei'orc thefirstis sodiy 
 r'.nd according to the Scriptures, but Necro- 
 mancy abominable and against the Scrip- 
 tures. 
 
 ver. 8. Corporal exercise. Some, saith Chry- 
 ftostom, expound this of fasting, but they are 
 deceived, for fasting is a spiritual exercise, 
 Augustine, lih. <le. mar. Ecd. Cath. c. 33. 
 
 ver. 14. T/if f^race. Augustine declareth this 
 
 Chapter 4. 
 
 grace to be the gift of the Holy Ghost given 
 unto him by receiving this holy Order, whereiiy 
 he was made fit to execute his oliice to his own 
 salvation arid other mens'. And note withal, 
 that grace is not only given in or with the Sa- 
 craments, by the receiver's faith or devotion, 
 but by the Sacrament, per imposUionem, by im- 
 position of hands. Tim.. 1, which is here said, 
 cum imposilione, with imposition. 
 
 ver. 11. With imposition. Ambrose upon 
 this place, implieth in the word Imposition of 
 hands, all the holy action and sacre.l words 
 done and spoken over him when he was made 
 Priest. Whereby, saith he, he was dai'igned to 
 the work, and received authority, that he ddrst offer 
 sacrifice in our Lord's stead unto God. So doth 
 the holy Doctor allude unto the words that are 
 said now also in the Catholic Church to him 
 that is made Priest: Accipe potestalem ojferendi 
 pro vivis el mortuis in nomine Domini. That is, 
 Take or receive thou authority to offer for the 
 living and the dead in the name of our Lord, for 
 the which llieronie also, as is noted before, 
 saith, that the ordering of Priests is, by impo- 
 sition of hands and imprecation of voice. 
 
 ver. 11. Of Priesthood. The practice of the 
 Church giveth us the sense of this place, 
 which the ancient Council of Carthage doth 
 thus set down. When a Priest tukelh vni"rs, the 
 Bishop hlessinir him and holding his hand upon ht.f 
 head, let all the Priests present Lay also their hands 
 on his head by the Bishop's handiS, ^c. Wiio 
 seeth not now, that holy Orders giving grace 
 by an external ceremony and work, is a Sacra- 
 ment ? So all the old Church counleth it. 
 And Augustine, cont. ep. Parmen. lib. 2. c. 13, 
 plainly siiith that no man doubteth but it is a 
 Sacrament, and lest any man think that he 
 useth not the word Sacrament properly and 
 precisely, he joineth it in nature and name 
 with Baptism. Again who seeth not by this 
 use of imposition of hands in giving Orders 
 and other Sacraments, that Christ, the Apos- 
 tles, and the Church may borrow of the Jew- 
 ish rites, certain convenient ceremonies and 
 Sacramental actions, seeing this same, as the 
 Heretics cannot deny, was received of llie 
 manner of Orderiiio; Aaron and the Priests of 
 the old Law, or other heads of the people ? 
 Kxod. 3'J. Nuint). 27, 23. 
 
 ver. 16. Savf both thyself . Though Christ be 
 our only Saviour, yet the Scriptures forbear 
 not to sjieak freely and vulgarly, and in a true 
 sense, that man also may save himself and 
 others. Put the protestants notwithstanding 
 follow such a captious kind of Divinity that iF 
 a man speak any sucii thing ot our Lady or 
 
I. TIMOTHY. 
 
 341 
 
 CHAPTER V. 
 
 How to behave himself towards young and old, 3 to bestow the Church's oblations upon the needu 
 widows, 9 and not to admit t/w said Church's widows under threescore years old. 17 In distribution 
 to respect well the Priests that are painful, 19 and how in his Consistory to hear accusations against 
 Priests, 22 to be straight in examining before he give orders, to be chaste, and to remit somewhat of 
 his drinking water. 
 
 1 A senior rebuke not : but beseech as a father : young men, as brethren: 2 Old women, 
 as mothers : young women, as sisters, in all chastity. 3 Honour widows : which are widows 
 indeed. 4 But it any widow have children or nephews, let her learn first to rule her own 
 house, and to render mutual duty to her parents, for this is acceptable before God. 5 But she 
 that is a widow in deed and desolate : let her hope in God, and continue m obsecrations and 
 prayers night and day. 6 For she that is in deliciousness, living is dead. 7 And this command, 
 that they be blameless. 8 But if any man have not care of lus own, and specially of his do- 
 mesticals, he hath denied the liaith, and is worse than an inhdel. 9 Let a widow be chosen of 
 no less than threescore years, which hath been the wife of one husband. 10 Having testimony 
 
 Annotations. Chapter 4. 
 any Saint in heaven, or other mean of procu- i Christ's honour; with such hypocrites have 
 ring salvation, they make it a derogation to 1 we now-a-days to do. 
 
 An.notations. 
 
 ver. 3. Widows indeed. Ambrose calleth 
 them widows and desolate indeed, that might 
 marry, but to make themselves better and 
 more worthy of God, refuse marriage, which 
 they know to be but once blessed, imitating 
 holy Anne, who in fasting and prayers served 
 God night and day, never knowing but one 
 husband. Such professed widows then are 
 to be honoured and succoured. Neither doth 
 he speak of the Church's widows, of whom 
 specially afterward, but of all that by profes- 
 sion kept their widowhood, exhorting them to 
 pass their time in prayer and fasting, ver. 5. 
 Which was a honourable and holy state much 
 written of, and commended in the Primidve 
 Church, namely by Ambrose, and by Augus- 
 tine, who wrote books entitled thereof, and 
 make it next to virginity. Ambr. de vidius. Au- 
 gust, de bono viiluitatis. 
 
 ver. 5. Prayers night. Because of this con- 
 tinual prayer which standeth not with conju- 
 gal and carnal acts of matrimony, as the Apos- 
 tle signifieth, 1 Cor. 7. 5. therefore were these 
 widows to live in the state of perpetual conti- 
 nency. 
 
 ver. 8. He hath denied. Not that by this or 
 by any other deadly sin, except incredulity or 
 doubtfulness in belief, they lose their faith: 
 but that their facts be not answerable to their 
 faith and to Christian religion, which prescri- 
 beth all such duties. 
 
 ver. 9. Let a widow be chosen. Now he 
 speaketh more particularly, and specially of 
 such widows as were nourished and founded 
 by the oblations of the faithful and the Alms 
 of the Church, and did withal some necessary 
 services about women that were to be profess- 
 ed or baptized, for their instruction and ad- 
 dressing to that and other Sacraments, and 
 also about the sick and impotent : and witlKil 
 sometimes they had the charge of the Church 
 goods, or the disposition of them under the 
 Deacons: in respect whereof they also and 
 the like are called Diaconisse. Eusebius, lib. 
 6 cap. 35. reciteth out of Cornelius' Epis- 
 tle, that in the Church of Rome there is 
 one Bi-shop, 40. Priests, 6. Deacons, 7. Sub- 
 deacons, Acoluthi 42. Exorcistes, Lectors, 
 2d* 
 
 Chapter. 5. 
 and Ostiary 52. widows together with the 
 poor 150. all which God nourisheth in his 
 Church. Act. Apost. cap. 6. Chrysostom, lib. 
 3. de Sacerdoiio propius fidem. Epiphamus, in 
 heresi 11. Cullyridianorum. Now tlien, what 
 manner of women should be taken into the 
 fellowship of such as were found of the 
 Church, he further declareth. 
 
 ver. 9. The v:ife of one husband. If you 
 would have a plain pattern of heretical fraud, 
 corruption, and adulteration of the native sense 
 of God's word, and an invincible demon- 
 stration that these new Glossers have their 
 consciences seared, and hearts obdurated, 
 willingly perverting the Scriptures against 
 that which they know is the meaning thereof, 
 to the maintenance of their sects : mark well 
 their handlin" of this place about these widows 
 of the Churcli. Paul prescribeth such only to 
 be admitted as have been the wives of one 
 husband, that is to say, once only married, not 
 admitting any that hath been twice married. 
 By which words the Catholics prove first, that 
 the like phrase used before of Bishops and 
 Deacons, that they should be the husbands of 
 one wife, must needs signify that they cannot 
 be twice married, nor admitted to these and 
 the like functions, if they were more then once 
 married before. Secondly, we prove by this 
 place against the adversaries, that the stale ot 
 widowhood is more worthy, honourable, de- 
 cent, and pure in respect of the service of the 
 Church, and more to be relieved of the reve- 
 1 ues thereof, then the state of married folks : 
 and that not only, as the adversaries perhaps 
 may answer, for their greater necessity, to 
 more leisure, freedom, or expedition to serve, 
 in that they be not cumbered with husband 
 and household, but in respect of their vidual 
 continency, chastity, and purity, for else suih 
 as were widows with intention and freedom 
 to marry afterward, might have been admitted 
 by the Apostle, as_ well as those that were 
 never to marry again. 
 
 Thirdly, we prove tiiat second marriage not 
 only after admission to the alms or service of 
 the Church, but before also, is disan:reeable 
 and a sign ot incontinency or more lust and 
 
342 
 
 I. TIMOTHY. 
 
 in good works, if she have brought up her children, if she have received to harbour, if she 
 liave washed the Saints' I'cet, if slie h;tve ministered to them that suffer tribulation, if she have 
 followed every good work. 11 Bui the younger widows avoid. For when they shall be 
 wanton in Christ, they will marry: 12 Having damnation, because they have made void their 
 
 Annotations. 
 fleshliness than is agreeable or comely for any 
 person belonging to the Church: and conse- 
 quently, that the Apostle in the last chapter 
 treatingofthe holy functions ol Bishops, Priests, 
 Deacons, and of the Church's refusing generally 
 higamos, or twice married persons, must needs 
 nmch more mean that no man twice married 
 .--.hould be received to holy Orders : and fur- 
 tiier, tliat as none were admitted lo be widows 
 of the church, that ever intended to marry 
 again, so none should ever be received to 
 minister the Sacraments, which is a thing infi- 
 nitely more, and requireth more purity and con- 
 tincncy, than the office or state oi' the said 
 widow, that intended to marry again. To re- 
 ceive the body of Christ, saith Hierome, in 
 Apolofi. pro lib. ami. Joviit. Epi.it. 50. i(i]>. G. is 
 a greater and holier thing than prayer, and 
 therefore Priests tliat must both contiimally 
 pray, and also be occupied about the receiving 
 or nnnistering the holy Sacrament daily, must 
 live continently. 
 
 Fourthly, we prove, that it is not lawful to 
 annex by precept or the parties' promise, sin- 
 gle life or chastity to a whole state or order of 
 the faithful, because the Apostle and the 
 whole church in his time joined to this stale 
 of the church's widows, perpetual continency. 
 Fifthly, we prove hereby, that to refuse and 
 not to accept the twice married, or such as 
 will not live single, into the state of v\idows 
 or holy Orders, is not lo condemn or forbid 
 seconcl marriage, or once and often ujarrying, 
 with the Manichees according to the doctrine 
 of devils, as the Protestants, and before them 
 the old condemned Jovinianists, do blaspheme 
 the church ; for them did Paul allow and teach 
 doctrine of devils, who refuseth a twice mar- 
 ried woman, and bindeth others by their en- 
 tering into this state, never to marry again: 
 as no doubt he did the clergymen much more 
 in the third chajjter before. Thus lo, we Ca- 
 tholics confer and conster the scriptures, and 
 for this meaning we have all the Doctors 
 without exception. What shift then have the 
 heretics here ? for marry and remarry they 
 must, let the Scriptures and all the Doctors in 
 the world say nay to it. In truth they do not 
 expound the word of God, but flee from the 
 evidence of it, some one way and some ano- 
 ther. 
 
 And of all other, their extremest and most 
 shameful tergiversation is, that the Apostle 
 here forbiddcth not the admission of such wi- 
 dows as have been twice married, but only 
 them that have had two husbands at once. 
 Which was a very improbable and extorted 
 exposition before, concerning Rishops ai'd 
 Deacons, cap. 3. and, as Hieroinc saith, ep. B3. 
 malo nodo malas ciilmf : but here that an excep- 
 tion should be made only against widows 
 that had had two husbands together, which 
 was a thing never lawful nor never heard of 
 
 Chapter 5. 
 that is a most intolerable impudency, and a 
 construction that never came to any wise 
 man's cogitation before: and yet these their 
 fancies must be God's word, and higamus or 
 higumiu, must against their old natures and 
 use of all writers, be all one with rohfsavius, 
 and Polygumia. They gave an exaiuple of 
 such widows in women divorced justly from 
 their husbands in the old lavr. As though 
 Patil here took order for the Jew's widows 
 only, or that had been such a conmion case 
 among the Jews also that the Apostle needed 
 to take so careful order for it. r'inall)', they 
 let not to say that if the Apostle should be un- 
 derstood to refuse a widow twice married a: 
 sundry times, it were unreasonable and injuri- 
 ous to secoiid marriages, which have no more 
 indeceficy or sign ot'incontinencj', say they, 
 than the first. Thus bold they are with the 
 Apostles and all antiquity. 
 
 yer. 11. Wanton in Chrisf. Widows waxing 
 warm, idle, and well fed by the Church lust af- 
 ter husbands, as also Apostate Priests, and Su- 
 perintendents marry, specially after ihey have 
 gotten good Ec( lesiastical livings. Which is 
 to wax wanton in Christ, or against Christ, i'ar» 
 XPiarvr. 1'he Greek word signifieth to cast off 
 the reins or bridle, that is, the bond or promise 
 of continency which they had put ujjon them, 
 ver. 11. Thet/ vjill. In the chai'tili/ of v-idinv- 
 hood or virpiniiy, saith Augustine, the exceUence 
 of a gncili r nift is nought for. Which being once 
 desired, rliosni, und offered lo God bif row, il is 
 not oiJi/ damiKilile to e7tler nfterirard into mar- 
 riage, but though if come ?iot tictunliii to marriage 
 onlii to have the v~H] to marry is damnable. Aug. 
 hb. de bono viduit. cap. 9. 
 
 ver. 12. Having damnation. It sipnifieth not 
 blame, check, or reprehension of men, as 
 some to make the fault seem less, would have 
 it: but judgment or eternal damnation, which 
 is a heavy sf utence. God grant all married 
 Priests and Kelis/ious may consider their la- 
 mentable case. What a grievous sin it is. Am- 
 brose, ad vircrinnn lapsem, cnp. 5. and 8. 
 
 ver. 12. Their first faith. All the ancient fa- 
 thers that ever wrote commentaries upon this 
 Ei'istle, Greek and Latin, as Chiysost(>m, 
 1'heodoret, Oeciniicnius, Theophylactus, Pri- 
 masius, Ambrose, Bede, Haimo, Anselme, 
 and the rest: also all others that by occasion 
 use this place, as the 4. Council of Carthage 
 cap. 104. and the 4. of Tolero cap. 55. Atha- 
 nasius, lib. de virginilate. Epiplianius, her. 48. 
 Hierome, cont. Jovir.ianum, lib. 1. cap. 7. and in 
 cap. 44. Ezech. jn-ojje finem. Augustine in ex- 
 ceedinff many places: all these expound the 
 Apostle's word of the vow of Cha.=ility, or the 
 faith and pronii.-;e niad6 to Christ to live con- 
 tinently. What is tobreah their first faith ? saith 
 Augustine, that vov'ed, and /lerformed not. in Ps. 
 75. prope finem. They break their first faith, that 
 stand not i/i that which they vowed, lib. de Sancta 
 
I. TIMOTHY. 
 
 343 
 
 first failli. 13 And withal idle also they learn to go about from house to house : not only idle, 
 but also full of words and curious, speaking things whicii they ougiit not. 14 I will therefore 
 the younger lo marry, to brin^ forth children, to be housewives : to give no occasion to the 
 adversaries for to speak evil. 15 For now certain are turned back after Satan. 16 If any 
 
 Annotations. 
 
 virgin, cap. 33. Again he and all the Fathers 
 wuh him in Carthage Council, Ij any ividows,huw 
 young soever they were left of their htishajidif de- 
 ceased, have vowed thc?ngclvcs to God, Icjt their 
 laical habit and under the testimony of the Biaho]) 
 and Church have appeared in religious weed, and 
 afterward go any more to secular marriage, ac- 
 cording to the Apustles' sentence they shall be damn- 
 ed, because they were so hold to ntalie void the 
 faith or promise of chastity which they vowed to 
 our Lord. 
 
 And this promise of Chastity is called,/ai77i., 
 because the fidelity betwixt married persons 
 is ordinarily called of holy writers, ,/ai<A .- and 
 the vow of chastity made to God, joineth him 
 and the persons so vowing, as it were in mar- 
 riage, so far, that if the said persons break 
 promise, tliey are counted and called in the 
 last alleged Council, God's adulterers. In the 
 third to the Romans also and oiten elsewhere, 
 faith is taken for promise or fidelity. And that 
 it is so taken here, the words irritum facere, to 
 frustrate and make void, do prove, for that 
 
 term is connnonly used in matter ot vov,', ijro- 
 mise, or compact. Gen. 17. Num. 30. This 
 promi.'^e is called here prima fdes, the first 
 taith, in respect of the latter promise, which 
 vow-breakers make to them with whom they 
 pretend to marry. So saith Augustine I'd), de 
 bono viduit. cap. 8. and 9. and Iimocentius 1. 
 Epist. 2. cap. 13. to7n. 1. Cone. And this is the 
 only native, evident, and agreeable sense to 
 the circumstances of the letter. And the vain 
 evasion of the Heretics to save the Apostate 
 Monks, Friars, Nuns, and Priests from damna- 
 tion for their pretended marriages, is frivo- 
 lous : to wit, that first faith here signifieth the 
 faith of Baptism or Christian belief, and not 
 the promise or vow of Chastity. But we ask 
 them if this faith of Baptism be broken by 
 marriage or no. For the text is plain that by 
 intending to marry, they break their faith, and 
 by breaking their faith they be damned, if they 
 die without repentance. In truth which way 
 soever they writhe themselves to defend their 
 sacrilege or pretended iPiarriages, they lose 
 tiieir labour and struggle against their own 
 conscience and plain Scripture. 
 
 ver. 14. I will the younger. He speaketh of 
 such young ones as were yet free. For such 
 as had already made vow, neither could they 
 without damnation marry, were they young or 
 old, nor he without sin command or counsel 
 them to it. Neither, as Hieroiue proveth to 
 Gerontia, and Chrysostom upon this place 
 doth he precisely command or counsel the 
 young ones that were free, to marry, or ab- 
 solutely forbid them to vow chastity : God 
 forbid, say they. But his speech containeth 
 oniy a wise admonition to the frailer sort, that 
 it were far better for them not to have vowed 
 at all, but to have married again, than to have 
 fallen to adultery and Apostacy after profes- 
 
 CllAPTKR 5. 
 
 sion. Which is no more but to prefer second 
 marriage before fornication : and a good 
 warning, that they which are to profess, look 
 well that they do. Paul's experience of the 
 fall of some young ones to marriage, caused 
 him to give this admonition here : as also thai 
 before, that none should t)e received to the 
 Church's alms under threescore years of age. 
 Not forbidding the Church for ever, to accept 
 any vows, of widows or virgins till that age, . 
 as the Heretics falsely afhrm : but showing 
 what was meet for that time, and the begin- 
 ning of Christianity, when as yet there were 
 no Monasteries built, no prescript rule, no ex- 
 act order ot obedience to Suiieriors : but the 
 professed, as Paul here noteth, coursed and 
 wandered up and down idly, as now our pro- 
 fessed virgins or Nuns do not, neither can do. 
 Of whom therefore, where discipline is ob- 
 served, there is no cause of such danger. 
 Besides that widows having had tlie use of 
 carnal copulation before, are more dangerously 
 tempted, than virgins that are brought up 
 from their tender age in piety, and have no ex- 
 perience of such pleasures. Ambrose,?//), de 
 viduis, proving by the example of holy Anne, 
 who lived a widow even from her youth till 
 80 years of age, in fasting and praying night 
 and day, that the Apostle doth not here with- 
 out exception forbid all young widows to vow, 
 yea he esteemeth that profession in the 
 younger women much more laudable, glorious 
 and meritorious. 
 
 ver. 15. After Satan. We may here learn, 
 that for those to marry which are professed, 
 is to turn back after Satan. For he speaketh 
 of such as were married contrary to their vow. 
 And hereupon we call the Religious that mar- 
 ry, as Luther, Bucer, Peter, Martyr and the 
 rest, Apostates. More we learn, that such 
 young ones have no excuse of their age, or 
 that they be vehemently tempted and burn in 
 their concupiscences, or that they have not 
 the gift of Chastity. For notwithstanding all 
 these excuses, these young professed widows 
 if they marry, go backward after Satan, and 
 be Apostates, and damned, except they re- 
 pent. J'or as for the Apostle's words to the 
 Corinthians, It is better to marry than lo burn, 
 we have before declared out of the Fathers, 
 and here we add, that it pertaineth only toper- 
 sons that be free and have not vowed to the 
 contrary, as Ambrose, lib. ad virg. lapse, c. 5. 
 Augustine de bono vid. c. 8. and Hierorne, lib. 1. 
 cont. Jovin. c. 7. expound it. 
 
 The heretics of our time thii:k there is no 
 remedy for fornication or burning, but mar- 
 riage, and so did Augustine when he was yet 
 a Manichee. Pulaham me 7niserum, <^c. I 
 thought, saith he, lib. 6 Cmifes. c. 11. that I 
 should be an unhappy and ?niserahle man if I 
 should lack the company of a woman, and the me- 
 dicine of thy mercy to heal the same infi-mity I 
 
344 
 
 I. TIMOTHY. 
 
 faithful man have widows, let him minister to them, and let not the Church be burdened : that 
 there may be sullicient for them that are widows indeed. 17 The Priests that rule well, let 
 them be esteemed woriliy of double honour: especially that they labour in the word and doc- 
 trine. 18 For the Scripture saith : Thou shall not muzzle the mouth of the ox that treudeth out 
 the corn, and, The workman is ivurthy of h'ls hire. 19 Against a priest receive not accusation : but 
 under two or three witnesses. '20 Them that sin, reprove before all : that the rest also may 
 have fear. '21 I testify before God and Christ Jesus, and the elect Angels, that thou keep these 
 things without prejudice, doing nothing by declining to the one part. 22 Impose hands on no 
 man lightly, neither do thou communicate with other men's sins. Keep thyself chaste. 
 
 23 Drink not yet water : but use a little wine for thy stomach, and thy often inlirmities. 
 
 24 Certain men's sins be manifest, going before to judgment : and certain men they follow. 
 
 25 la like manner also good deeds be manifest, and they that are otherwise, cannot be hid. 
 
 CHAPTER VI. 
 What to teach servants. 3 Jf any teach against the doctrine of the Church obstinately, he doth it of 
 pride and for lucre. But the Catholic Bi.'ihop must follow virtue, having his eyes always to life ever- 
 lasting, and to the coming of Christ. 17 What to comnmnd the rich. 20 Finally, to keep most care- 
 fulli/ the Catholic Church's doctrine, without mutation. 
 
 1 Whosoever are servants under yoke, let them count their masters, worthy of all honour : 
 lest the name of our Lord and his doctrine be blasphemed. 2 But they that have faithful 
 masters, !et them not contemn them, because they are brethren, but serve the rather, because 
 they be faithful and beloved, which are partakers of the benefit. These things teach and ex- 
 hort. 3 If any man teach otherwise, and consent not to the sound words of our Lord Jesus 
 
 Annotations. 
 thought not upon, because I had not tried it : and 
 imagined that continencyt. was in a man's own 
 power and liberty, which in myself I did not feel: 
 being so foolish not to understand that no man can 
 he continent unless thou give it. Verdy thou wouldst 
 give it, if with inward mourning I would knock 
 at thy ears, and with sound faith would cast my 
 care upon thee. 
 
 By all which you may easily prove, that 
 chastity is a thing that may lawfully be vowed, 
 that it IS not impossible to be fultil[^.d by pray- 
 er, fasting, and chastisement of men's concu- 
 piscence, that it is a thing more grateful to 
 God than the condition of married persons, for 
 else it should not be required either in the 
 Clergy or in the Religious, finally, that it is 
 most abominable to persuade the poor virgins 
 or other professed to such sacrilegious wed- 
 lock, which Augustine avoucheth to be worse 
 than adultery. Debon vidu. c. 4. 11. Jovinian 
 was the first that ever made marriage equal 
 with virginity or chaste life, for which he was 
 condemned of heresy. Aug. in argumento, lib. 
 de bono Conjugali. De pec. merit, lifj. 3. c. 7. Lib. 
 de harres 82. He was the first that per- 
 suaded professed virgins to marry, wliich Au- 
 gustine saith was so clearly and without ques- 
 tion wicked, that it could never infect any 
 Priest, but certain miserable Nuns. Yea for 
 this strange persuasion he calleth Jovinian a 
 monster, saying of him thus, Lib. 2. Retract, 
 cap. 22. The holy Cliurch that is there, at Rome, 
 most faithfnlli/ and stoutly resisted this monster. 
 Hierome calleth the said Heretic and his com- 
 plices Christian epicures, lib. 2. cont. Jovin. c. 
 19. Ambrose, ep. 82. ad Vercellensem episcopnm 
 in initio. But what would these holy Doctors 
 have said, if they had lived in our doleful 
 time, when the Protestants go quite away 
 with this wickedness and call it God's 
 word '! 
 
 ver. 17. Worthy of double honour. Double 
 honour and livelihood due to good Priests. 
 
 ver. 17. In word and doctrine. Such Prifsts 
 specially and Prelates are worthy of double, 
 
 Chapter 5. 
 that is, of the more ample honour, that are 
 able to preach and teach, and to take pains 
 therein. Where we may note, that all good 
 Bishops or Priests, in those days were not so 
 well able to teach, as some others, and yet for 
 the ministry of the Sacraments, and tor wis- 
 dom and government, were not vamcete to be 
 Bishops, and Pastors : for though it be one 
 high commendation in a Prelate, to be able 
 to teach, as the A[)ostle before noted : yet 
 all cannot have the like grace therein, and 
 is often recompensed by other singular gifts 
 no less necessary. Augustine laboured in 
 word and doctrine, Alipius and Valerius 
 were good Bishops, and yet had not that gift. 
 Possid. in vit. Aug. cap. 5. And some times 
 and countries require preachers more than 
 other. All which we note to discover the 
 pride of Heretics, that contemn some of the 
 Catholic Priests or Bishops, pretending that 
 they cannot preach as they do, with meretri- 
 cious and painted eloquence. 
 
 ver. 19. Against a Priest. Here the Apos- 
 tle will not have every light fellow to bo heard 
 against a priest ; so Augustine, for the like 
 reverence of the Priesthood, admonisheth 
 Pacarius, that in no wise he admit any testi- 
 monies or accusations of heretics against a 
 Catholic Priest. Epist. 212. 
 
 ver. 22. No man lightly. Bishops must have 
 great care, that they give not Orders to any 
 that is not vvell tried for his faith, learning and 
 good behaviour, 
 
 ver. 23. Water. You see how lawful and 
 how holy a thing it is, to fast from some meats 
 or drinks, either certain days, or always, as 
 this blessed Bishop Timothv did; who was 
 hardly induced by the Apostle to drink a little 
 wine with his water in respect of his infirmi- 
 ties. And mark withal, what a calumnious 
 and stale cavillation it is, that to abstain from 
 certain meats and drinks for pimishment of 
 the body or devotion, is, to condemn God's 
 crp,atures. Homily of Chrysostom upon 
 these words, Tom. 5. 
 
I. TIMOTHY, 
 
 34'> 
 
 Ghr'st, and to that doctrine which is- according to piety : 4 He is proud, knowing nothing, but 
 languishing about questions and strile ol' words: ot which rise envies, contentions, bla»phe- 
 mie.s, evil suspicions, 5 Ganihcts of men corrupted in tlieir mind, and ihat are deprived ot the 
 truth, esteem gain to be pioiy. 6 But piety with sufhciency is great gain. 7 For we brought 
 nothing unto this world : doubtless, neither can we take away any thing. 8 But having iood, 
 and wherewith to be covered, wiiii these we are content, 9 For they t at will be made rich, 
 fall into tentation and tiie snare of the devil, and many desires utiprotitable and hurtlul, which 
 drown men into destruction and perdition. 10 For the root of all evils is covetougness : which 
 certain desiring have erred from tlie taith, and have entangled themselves in many sorrows. 
 11 But thou, O man ot God, flee these things -. and pursue justice, piety, faith, charily, patience, 
 mildness. 12 Fight the good hght of faith : apprehend eternal life, wherein thou art called and 
 hast confessed a good contession before many witnesses. 13 1 command thee before God, 
 who qiiicktnefh all things, and Christ .Iesus, who gave testimony under Pontius Pilate a good 
 confession • 14 That thou keep the Commandment without spot, blameless unto the coming 
 of our Lord Jesus Cnrist. 15 Which in due times the blessed and only Mighty will show, the 
 King ot kings and Lord of lords, 16 Who only hath inmiortaliiy, and inhabiteth light liot ac- 
 cessible, whom no man hath seen, yea neither can see, to whom be honour and Empire ever- 
 lasting. Amen. 17 Command the rich of this world not to be high minded, nor to trust in the 
 uncertainty of riches, but in the living God, who giveth us all things abimdantly to enjoy, 18 
 To do well, to become rich in good works, to give easily, to communicate, 19 To heap unto 
 themselves a good foundation tor the time to come, that they may apprehend the true life. 20 
 O Timothy, keep the depositum, avoiding the profane novelties of voices, and oppositions of 
 
 Annotations. 
 
 ver. 4. Languishing. Even these be the good 
 disputes of our new Sect-masters, and the 
 world hath too long proved these iticonve- 
 niences here named, to be the Iruits of such 
 endless altercations in religion, as these un- 
 happy Sects have brought forth. 
 
 ver. 10. Certain desiring. As in the first 
 chapter, lack of faith and good conscience, so 
 here covetousness or desire of these temporal 
 things : and in the end of this chapter, pre- 
 sumption and boasting of knowledge are 
 causes of falling from the faith. Heresy often 
 being the punishment of former sin. 
 
 ver. 19. Foundation. Alms deeds and good 
 works laid for a foundation and ground, to at- 
 tain everlasting life. 
 
 ver. 20. Depositum. The whole doctrine of 
 our Christianity being taught by the Aposiles, 
 and delivered to their successors, and coming 
 down from one Bishop to another, is called 
 Deposiluvi. as it were a thing laid into their 
 hands, and committed unto them to keep, 
 which because it passeth from hand to hand, 
 from age to age, from Bishop to Bishop, with- 
 out corruption, change, or alteration, is all one 
 with tradition, and is the truth given unto the 
 holy Bishops to keep, and not to Laymen. 
 Vincendus Lirinensis upon this text, Uh. cont. 
 jjro/an. hmres. Novationes. And it is for this 
 great, old, and known treasure committed to 
 the Bishops' custody, that Ireneus calleth the 
 Catholic Church Depositorium dives, the rich 
 treasury of truth, lib. 3. cap. 4. And as Clemens 
 Alexairdrius writeth, Uh. 2. Strom, this place 
 maketh so much against all Heretics, who do 
 all change this Depositum, that for it only sucli 
 men in his days denied this Epistle. The He- 
 retics of our days challenge also the truth, and 
 say it is the old truth, but they leap fourteen or 
 fifteen hundred years for it over men's heads 
 to the Apostles. But we call for the Depositum, 
 and ask them in whose hands, that truth which 
 they pretend, was laid up, ami how it came 
 down to them, for it cannot be Apostolical, un- 
 less it were Deposituvi in some Timothy's hand, 
 
 Chapter 6. 
 so to continue from one Bishop to another, and 
 until our time, and to ilie end. 
 
 ver. 20. Profane iiovelties. Non dixit avtiqut- 
 tates, saith Vincensius Lirinensis, non dixit ve- 
 tustates, sed prophanas nnvitates. Nam -i' vitunda 
 e.it novitas, tenenda est anliquitas : si praphana est 
 novitas,. sacrata est vetusfas: He said xt/ Anti- 
 quities : he said not Ancientness: but Pro- 
 fane Novelties, for if novelty is to be avoided, 
 antiquity is to he kept : if novelty he profane, an- 
 cientness is holy and Sacred, 
 
 We may measure tlie newness or oldness of 
 words and terms of speaking in Reli^jion, by 
 holy Scriptures only : as though all those, or 
 only those were new and to i)e rejected, that 
 are not expressly found in holy writ but we must 
 esteem them by the agreeablenessordisagree- 
 ableness they have to the true sense of Scrip- 
 tures, to the form of Catholic faith and doctrine, 
 to the praise of the old Christians, to the Apos- 
 tolic use of speech come unto us by tradition 
 of all ages and Churches, and to the prescrip- 
 tion of holy Councils and Schools of the Chris- 
 tian world : which have given out, according 
 to the time and question raised by Heretics and 
 contentious persons, very fit, artificial, and sig- 
 nificant words, to discern and defend the truth 
 by, against falsehood. 
 
 These terms. Catholic, Trinity, Person, Sa- 
 crameJit, fncanwtton. Mass, and many more, are 
 nor, in that sense wherein the Church aseth 
 them, in the Scriptures at all, and divers of 
 them were spoken by the Apostles before any 
 part of the Nevv Testament was written, some 
 of them taken up straight after the Apostle's 
 days in the writings and preachings ot holy 
 Doctors, and in thespeechof all faithful people, 
 and therefore cannot be counted Novelties of 
 words : Others beside these, as, Consnhstantial, 
 Deipara, Transuhstantiation, and the like, 
 which are neither in express terms found in 
 Scriptures, not yet in sense, if we should fol- 
 low the judgmeiit of the special sects, against 
 which (he said words were first invented, the 
 Arians crying out against Nicene Council, for 
 
846 
 
 1. TIMOTHY. 
 
 falsely called knowledge. 21 Which certain promising, have erred about the faith. Grace be 
 with ihee, Amen. 
 
 An.xotatio.ns. 
 the first: the Nestorians against Ephesine 
 Council, for the second ; the Lutherans, and 
 Calvinists against the Lateran and the laier 
 Councils, for the third. Thjj^ words also not- 
 withstanding, by the judgnient ot holy Church 
 and Councils auproved to be consonant to God's 
 word, and inuae auihenlical among the laithiul, 
 are sound and true words, and not of tliose 
 kind whijli tlie Apostle calleth Novdlks. 
 
 The words then here forbidden, are the new 
 profane ter;ns and speeches invented, or spe- 
 cially used by Ilorctics, sucli as Irene record- 
 eth the Valen'tiiiians had a number most mon- 
 strous: as the Manichees had also divers, as 
 may bo seen in Augustine : The Arians 
 liau their Simills sahstunticB, and Ciirist to be ejc 
 lion etisteiitUias : the other Ileretics after those 
 days had their Clinsliparam, and such liiie, 
 agreeable to their sects. But the Protestants 
 pass in this kind, as they exceed most Here- 
 tics lathe nu.nber of new opinions: at their 
 Senium artiltrium, then soh failh, their fduce, 
 their appreltension of Christ's justice, their im- 
 putative liglueousiiess : their horrible terms of 
 terrors, anguishes, distresses, distrust, fear and 
 feeling ot hell p tins in the soul of our Saviour, 
 to express their blasphemous fiction of his tem- 
 poral damnation, which they call his descend- 
 ing to hell : Their jnarks, tokens, and Jxidgfs Sacra- 
 mental, their Cumpanation, Impunatioii,Circumpa- 
 nafzon, to avoid the true conversion in the Eucha- 
 rist : their presence in figure, in faith, sign, 
 spirit, pledge, cjfect, to avoid the real presence 
 of Christ's body. These and such like innu- 
 merable which they occupy in every part of 
 their fiilse doctrine, are in the sense that they 
 use thehTi all false, captious and deceitful 
 words, ana are novilates vocum, here forbidden. 
 
 And though some of the said terms have 
 been by some occasion obiter without ill mean- 
 ing spoken by Catholics before these Heretics 
 arose, yet now knowiriH them to be the proper 
 speeches of Heretics, Christian men are bound 
 to avoid them. Wherein the Cliurch of God 
 hath ever been as diligent to resist Novelties of 
 words, a.s her adversaries are busy to invent 
 them, for which cause she will not have us 
 communicate with them, nor follow their 
 
 Chapter 6. 
 
 fashion and phrase newly invented, though in 
 
 the nature of tlie words sometime there be no 
 
 harm. In Augustine's days, when Christian 
 
 men had any good befallen them, or pnier«id 
 
 into any man's house, or met any friend by the 
 
 way, they used always to say, Deo grccias. The 
 
 Donatisls and Circumcellions of that time being 
 
 newfangled, forsook the old phrase, and would 
 
 1 always say, Laus'Dco: from which the Catho- 
 
 1 lie men did so abhor, as the said Doctor writ- 
 
 : eth, that they had as lief meet a thief, as 
 
 one that said to thein, Laus Deo, instead of 
 
 Deo gratias. As now we Catholics must not 
 
 I say, The Lord, but Our Lord: as we say, Our 
 
 I Lady for his mother, not. The Lady. Let us 
 
 I keep our lorelkthcrs' words, and we shall 
 
 ! easily keep our old and true faith that we had 
 
 j ol the first Christian. Let them say, Ainmd- 
 
 I ment, abstinence, the Lord's supper, the Commit- 
 
 j nion tahle. Elders, Ministers, Superintendent, Con- 
 
 i gregaiwn, so he it, praise ye tlie Lord, Morniug- 
 
 j prayer, Evening-prayer, and the rest, as they 
 
 i will: Let us avoid those novelties of words, 
 
 I according to the .\postles' presciipt, and keep 
 
 I the old terms. Penance, Fasting, Priest, Church, 
 
 \ Bishop, Mass, Matins, Evensong, the B. SacrO' 
 
 j 7nent, Altar, Ohlution, Host, Sarrifce, Alleluia, 
 
 I Amen, Lent, Palm-Sunday, Chriistmus, and the 
 
 I very words will bring us to the faith of our first 
 
 j Apostles, and condemn these new Apostates' 
 
 I new faith and phrase. 
 
 ! ver. 20. Falsely called knowledge. It is the pro- 
 perty ot all Heretics to arrogate to themselves 
 great knowledge, and to condemn the simpli- 
 city of their Fathers, the holy Doctors, and the 
 Church, but the Apostle calleth their pretended 
 skill, a knowledge falsely so called, bein^ in 
 truth high and deep blindness. Such, saith Ire- 
 na?us, lib. 5. c. 17, as forsake the preaching of the 
 Church, argue the holy Priests of unskiljulness, 
 not considering how far more worth a religious 
 idiot is, than a blasphemous and impudent So- 
 phUiter, such as all Hen tics be. Vincent i us Liri- 
 i nensis speaking in the person of Heretics, 
 saith. Come ye foolish and miserable men, that 
 are commxmly called Catholics, and learn the true 
 faith which hath been hid many ages heretofc/re. 
 but is revealed and showed of lute ^c. 
 
11. TIMOTHY. 
 
 347 
 
 THE ARGUMENT OF TFIE SECOND EPISTLE OF PAUL TO TIMOTHY. 
 
 The chief scope of this second to Timothy is, to open unto him that his martyrdom is at hand. 
 Which yet he doth not plainly before the end : preparing first his mind with much circumstance. 
 because he knew it would grieve him sore, and also might be a temptation to him. There- 
 fore he talketh of the cause of his trouble, and of the reward : that the one is honourable, and 
 the other most glorious : and exhorteth him to be constant in the faith, to be ready always to 
 suil'er for it, to fulfil his ministry to the end, as himself now had done his. 
 
 Whereby it is certain that it was written at Rome, in his last apprehension and imprison- 
 ment there: as he siguifieth by these words. Chap. 1. Onesiphorus was not ashamed oj my 
 chain, hut. when he was come to Rome, carefully sought vie, ^c. And of his martyrdom thus : 
 For I am now ready to be ojj'ued, and the lime of my resolution, or death, is at hand, cap. 4. 
 
 THE SECOND EPISTLE OF PAUL TO TBIOTHY. 
 
 CHAPTER I. 
 With his praises he covertly exhorteth him not to be dismayed for his trouble, 6 having grace given in 
 
 Orders to help him, 8 and knowing for what cause he is persecuted, and namely with the example 
 
 of Ouesipliorus. 
 
 1 Paul an Apostle of Jesus Christ by the will of God, according to the promise of the life 
 which i.s in Christ .Iesus. 2 To Timothy my dearest son, grace, mercy, peace from God the 
 Father, and Christ .Tesus our Lord. 3 I give thanks to God, whom I serve Irom my progenitors 
 in a pure conscience, that without intermission 1 have a memory of thee in my prayers, night 
 and Jay. 4 Desiring to see thee, mindtul of thy tears, that I may be filled with jov. 5 Calling 
 to mind that faith which is in thee not feigned, which also dwelt first in thy grandmother Lois, 
 and thy mother Eunice, and I am sure that in thee also. 6 For the which cause I admonish 
 thee that thou resuscitate the grace of God: which is in thee by the impositionof my hands. 7 
 For God hath not given us the spirit of fear: but of power, and love, and sobriety. 8 Be not 
 therefore ashamed of the testimony of our Lord, nor of me his prisoner: but travail with the 
 Gospel according to the power of God. 9 Who hath delivered and called us by his holy calling, 
 not according to our works, but according to his purpose and grace, which was given to us in 
 Christ Jesus before the secular times. 10 But it is manifested now by the illumination of our 
 Saviour Jesus Christ, who hath destroyed death, and illuminated life and incorruption by the 
 Gospel. 11 Vv^herein I am appointed a Preacher, and Apostle, and Master of the Gentiles. 
 12 For the which cause also 1 suffer these things : but I am not confounded. For J know 
 
 Annotations. 
 ver. ."). In thy grandmother. Though God 
 show mercy to many that be of incredulous, 
 heretical, or ill parents, yet it is a goodly bene- 
 diction of God to have good education, and to 
 have good faithful progenitors and Catholic 
 parents. And it is a great sin to forsake the 
 faith of our fathers that be Catholics, or con- 
 trary to our education in the Church, to follow 
 strange doctrines, abandoning not only our 
 next natural parents' faith, but the_ ancient faith 
 and belief ot all our progeintors for many hun- 
 dred years together: And if to follow the faith 
 of mother and grandmother only, the Chris- 
 tian religion being then but newly planted, was 
 , so commendable even in a Bishop, how much 
 more is it now laudable to cleave fast to the 
 faith of so many our progenitors and ages that 
 continued in the same Christian religion which 
 they first received. 
 
 Our Protestants in their great wisdom laugh 
 at good simple men when they talk of their 
 fathers' faith. But Hierome, I am a Christian, 
 saith he, andborn of Chiistinn parents, and carry 
 the siirn of the Cross in my forehead. And again, 
 ep. 65. c. 3 Until this day the Christian world 
 hath been uithont this doctrine, that faith will I hold, 
 fast being an old man, wherein I was borna chi^d. 
 And the holy Scriptures set us often to school 
 to our fathers. Ask thy fathers, and they will 
 show thee thy ancestors, and they will tell thee. 
 And again, Our fathers have showed unto us. 
 
 Chapter. 1. 
 
 And commonly the true God is called the God 
 of the faithful and of their forefathers. Dan. 2, 
 3. And false gods and new doctrines or opi- 
 nions be named. New and fresh, such as their 
 fathets worshipped not. Deut. 32. Finally, Paul 
 lioth here, and often else allegeth for his 
 defence and commendation, that he was of 
 faithful progenitors. And it is a case that He- 
 retics cannot lightly brag of, no one sect com- 
 monly during so long without intermission, 
 that they can have many progeriitors of the 
 said sect. Which is a demonstration that their 
 faith is not true, and that it is impossible our 
 Catholic faith to be false, supposing the Chris- 
 tian religion to be true. 
 
 ver. 6. Grace of God. Here again it is plain 
 that holy Orders give grace, ana that even by 
 and in ttie external ceremony of imposing the 
 Bishop's hands. And it is a manner of speech 
 specially used in this Apostle and Luke, thai 
 Orders give grace to tlie ordered, and that to 
 take orders or authority to minister Sacra- 
 ments or preach, is, to be given or delivered to 
 God's grace. Acts 14, 25. 
 
 ver. 12. Deposilum. A great comfort to all 
 Christians, that every of their good deeds and 
 suflTerings for Christ, and all the worldly losses 
 sustained for defence or confession of their 
 faith, be extant with God, and kept as deposi- 
 lum, to be repayed or received again in hea- 
 ven. Which if the worldlings believed or 
 
348 
 
 TI. TIMOTHY. 
 
 ■whom I have believed, and I am sure ih;it lie is able to keep my deposilum unto that day. 13 
 Have thuu a lorm of sound words, which lliou hast heard ot me m tailh and in the love in 
 Christ Jesl's. 14 Keep tlie good deponilum l)ythe Holy (ihost, which dwclleih in us. 15 Thou 
 knowest this, that all which are in Asia, be averted trom mc : ot whom is Phitrelus and Her- 
 moi^enes. 16 Our Lord srive mercy to the house of Oncsiphorus: because he liaih oiten re- 
 freshed me, and haih not been ashamed of m / chain. 17 But when he was come to Rome : he 
 sought me carefully, and lound me. 18 Ou Lord grant liim to find mercy of our Lofd in that 
 dav. And how many things he ministercfi l .> me at Lphcsus, thou knowest better. 
 
 CHAPTERII. 
 He exJiorteth him to lahour dilii^enlly in his office, considering the reward in Christ, and hi.i denial of 
 . them that dnii/ him. 14 Not to conluid, hn', to shun heretics: neither to he moved to see seme sub- 
 verted crm.tideriiif^ that the elect continue Catholics, and that in the Church be of all sorts. 'Zi Yet 
 with all directness to recluim the deceived. 
 
 1 Thou iherefore my son, be strong in the grace which is in Christ Jesus. 2 And the things 
 ■which thou hast heard of n;e by numy witnesses, these commend to faithlul men, which shall 
 be fit to teach others also. 3 Labour thou as a good .■soldier of Christ Jksi's. 4 J.'o man being 
 a soldier to God, entangleth himself wiih secular businesses : that he may please him lo v\hon^ 
 he hath approved himself. 5 For he also that striveth for the mastery, is not crowned unless 
 he strive lawfully. G The husbandman that laboureth, must first take of the fruits. 7 I'nder- 
 stand what 1 say : for our Lord will give thee in all things understanding. 8 Be mindful that 
 our Lord .Iesus Christ is risen again from the dead, ot the seed of David, according to my 
 Gospel, 9 Wherein 1 labour even unto bands, as a malefactor: but the word of God is not 
 tied. 10 Therefore sustain all things tor the elect, that they also may obtain the salvation, 
 
 Annotations. 
 considered, they would not so much marvel to 
 see Catholic men so willingly to lose land, 
 liberty, credit, life, and ail for Christ's sake 
 and the Church's faith. 
 
 ver. 13. A form. The Apostles did set down 
 a platfortn of faith, doctrine, and phrase of Ca- 
 tholic speech and preaching, and that not so 
 much by writintr, as here we see, as by word 
 of mouth : to which he referreth Timothy over 
 and above his Epistle unto him. And how pre- 
 cisely Christian Doctors ought to keep the form 
 of words anciently appropriated to the myste- 
 ries and matters of our religion. Augustine 
 expresseth in these words, lib. 10. de civit. cop. 
 23. Philosophers speak with freedom of words, <^r. 
 hut we must speak according to a certain rule, 
 lest licentious liberty of words breed an impious 
 opinion of the thiufrs also that are signified by the 
 same. Trinity, person, essence, Consiibstan- 
 tial, Transubstantiation, Mass, Sacrament, and 
 such like, be verba sana, as the Apostle speak- 
 
 Annotations. 
 
 ver. 4. No man being a soldier. First of all, 
 the Apostle, 1 Cor. 7. niakeih marriage and the 
 needful cares, solicitude and detractions there- 
 upon ever depending, special impediments of 
 all such as should emplny themselves wholly 
 to God's service, as Bishops and Priests arc 
 bound to do. He that is with a wife, saith he, is 
 careful for theivorld, how to please his wife, and is 
 distracted or divided, 1 Cor. 7. 
 
 Secondly, the practice of Physic, merchan- 
 dise, or any other profane faculty, and trade of 
 life to gather riches, and nuich more to be 
 given to hunting', hawkinj?, gaming, shows, in- 
 terludes, or tlie like pastime is here forbidden. 
 
 Thirdly, the services of Princes and manitold 
 base oflices done to (hem for to obtain dignities 
 and promotions, are disagreeable to Priestly 
 function, not so, to be their Chaplains for this 
 purpose, to preach unto ihem, to hear their 
 confessions, to minister the Sacraments unto 
 them, to say D vine service before them, and 
 
 Chapter 1. 
 eth, sound words, given to express certain high 
 truths in religion, partly by the Apostles and 
 first founders of our religion under Christ, and 
 partly very aptly invented by holy Councils 
 and r'atliers, to express as near as could be the 
 high ineffable or unspeakable verity of some 
 points, and to stop the Iieretics' audacity and in- 
 vention of new words and profane speeches in 
 such things which the Apostles warneth Ti- 
 mothy to avoid. 1 epistle cap. 6, 20. aud2. epistle 
 2. 16. 
 
 ver. 16. Not been ashamed. What a happy 
 and meritorious thing it is to relieve the afflict- 
 ed for religion, and not to be ashamed of their 
 disgrace, irons, or what miseries soever. 
 
 ver. 18. Our Lord. To have this prayer of 
 an Apostle, or any priest or poor Catholic man 
 so relieved, givetli the greatest hope at the day 
 of ourdeath or general judgment, that can be : 
 and it is worth all the lands, honours, and 
 riches of the world. 
 
 ClfAPTKR. 2. 
 
 such other such spiritual duties: for, all such 
 services done to principal persons both of the 
 Clerey and Laiiy, be godly and consonant 
 to Priestly vocation. As also serving of 
 Princes and Commonweals in civil causes and 
 matters (jf state, in making peace and quietness 
 among the people, by deciding or compounding 
 their controversies, and all such adairs tending 
 to the honour of God and good of men, and to 
 the .ipholding of true Religion, when they 
 may be done without notorious damage or hin- 
 drance of their sjiiritiial charge, or when the 
 hurls thereol' be abundantly recompensed by 
 the necessary duties done for the general good 
 of kingdom or country: all such things, I say, 
 be lawful, and often very requisite. And Au- 
 gustine, Ambrose, Bernard, and all her holy 
 Bishops of old were much occupied therein. 
 Aug. De opere Monachorum, cap. 29. et Possid. in 
 vit, rap. 19. 
 ver. 10. Sustain. Mark here that the elect. 
 
II. TIMOTHY. 
 
 3-19 
 
 which is in Christ .Iksos, with heavenly glory. 11 A faithful saying. For if we be dead vvitli 
 him, we shall live also together. Vi It we shall sustain, we shall also reign together, li we 
 shall deny, ha ulsj will deny us. 13 If we believe no;: he continueth iaithful, lie cannot deny 
 himself. 14 These things admonish: testifying before our Lord. Couicnd not in words, for 
 it is profitable for nothing, but tor the subversion of them th:u hear. 15 Carefully provide to 
 present thyself approved to G jd, a workman njt to be confounded, righily handling the word 
 of truth. 16 Bur profane and vain speeches avoid :_ for they do nmch grow to impiety: 17 
 And their speech spreadeth as a canker: of whom is Ilvmeneus and Philetus. 18, Who .have 
 erred from the trutu, saying duu the resurrection is done already, and h.ive subverted tlie I'aith 
 of some. ]y But tlie sure toundation of God stanJeth, having this seal^ Our Lord kiiowelii 
 who be his, and let every one depart from iniquity thiit nameth the name of bur Lord. 20 But 
 in a great house there are not only vessels of gold and silver, but also of wood and ol eartli ; 
 and certain indeed unto honour, but certain un:o coiiiumely. 21 If any man tlierefore sh.tll 
 cleanse hi:iijelf from these, he shall be a vessel unio honour, sanctified, and prohtabh; to our 
 Lord, prepared to every good work. 22 But youthful desires llee : and pursue justice, iai;,ii, 
 charity, and peace with them that invocate our Lord from a pure heart: 23 And fo(dish. and 
 unlearned questions avoid, knowing that they engender brawls. 21 But the servan: ot i;ur 
 Lord must not wrangle : but be mild toward all men, apt to teach, paiieni. 25 With modos,.y 
 admonishing them that resist the truth: lest sometime God give them repentance to know the 
 truth : 26 And they recover themselves Irom the snare of the devil, of whom ihey are held 
 captive at his will. 
 
 CFI AFTER III. 
 He prophesieth of Heretics to come, 6 and iioteth certain of Ihcm also for such, hidditig liim to avoid 
 
 them, 10 and, whatsoever persecution bejuil for it, to continue constant in the Catholic doclniie, 
 
 hoik because of his master, Paul himself, 15 and also because of his own knowledge in the 
 
 Scriptures. 
 
 1 And this know thou, that in the last days shall appi-oach perilous times. 2 And men shall 
 be lovers of themselves, covetous, haughty, proud, blasphemous, not obedient to their pcfrents, 
 unkind, wicked, 3 Without affeciion, wiihuut peace, accusers, incontinent, unmerciful, without 
 benignitj^ 4 Traitors, stubborn, putted up, and lovers of voluptuousness more than of God : 
 5 Having an appearance indeed of piety, but denying the virtue thereof And these avoid. R 
 
 Annotatioxs. 
 though sure of salvation, yet are saved by 
 means of their preachers, as also by flieir own' 
 endeavours. 
 
 ver. 15. Riqhthj. The Scriptures or chal- 
 lenge of ihe word of God is common to Catho- 
 lics and Heretics, but all is in the handling of 
 them_, these latter handle them guilefully, adul- 
 terating the W(jrd of God, as elsewhere the 
 Apostle speaketh: the other sincerely after 
 the manner of the Apostles and Doctors of 
 God's Church : which the Greek e.xpresseth 
 by a significant word of cutting a thing straight 
 by a line, oiiOnrojioxivTa. 
 
 ver. 17. Their speech. The speeches, preach- 
 ings and writings of Heretics be pesiiferous, 
 contagious, and cree|)ing like a canker, there- 
 fore Christian men must never hear their ser- 
 mons, nor read their books. For such men 
 have a popular vvay of talk, whereby the un- 
 learned, and specially women laden v/ith sin 
 are easily beguiled. Nothing is so e/j.sii, saith 
 Hierome, as with a voluhle and rolling tongue to 
 deceive the ruie people, which ndmire whatsoever 
 ihey undrrstand not. Ep. 2. ad Nepot cap. 10. 
 
 ver. 20. In agreiti house. He meaneth not that 
 Hymeneus and Philetus, of whom he spake 
 immediately before, or of other Heretics, be 
 properly within the Church, as Catholic men 
 are, though grievous siiuiers : but thai evil men 
 
 Chapter 2. 
 
 who for the punishment of their sins become 
 Heretics, were before they fell from their faith 
 as vessels of contumely within the Church. 
 Yea, and often also after they be severed in 
 heart, and in the sight of God, so long as they 
 stand in external possession and use of the 
 same Sacraments, and in the outward fellow- 
 ship of Catholics, nor yet either separatetl of 
 themselves, nor cast out by the governors of 
 the Church, so long, we say, ihey be after a 
 sort in the Church : though properly and indeed 
 they be out of the compass of God's house. 
 Marry of those that are openly severed in Sa- 
 craments, Service and commiuiion, there is no 
 question but they are out of the Church. 
 
 verse 21. Cle/ivse himself. Man then hath 
 free will to make himself a vessel, of salvation 
 or damnation: though salvation be attributed 
 to God's mercy principally, the other f,o his just 
 judgtuent, neither of both being repugnant (o 
 our free will, but working with and by the 
 same, all .such effects in us as to his providence 
 and our deserts be agreeable. 
 
 ver. 25. God give them. Conversion from sjn 
 and heresy is the gift of God, and of his spe- 
 cial grace : yet here we see good exhortations 
 and prayer, and such other help.s of tnan be 
 profittible thereunto. Which could not be, if 
 we had not free will. 
 
 Annotations. Chapter 3. 
 ver. 2. Men shaV />". All these words Cyprian ' the latter tiiues some proud and stizbborn fel- 
 tixpoundeth of such as by pride and disobedi- | lows, and the enemies of God's Priests, go out 
 ence resist God's Priest. Let no faithfrd in^n, I of the Church or impugn the same: when both 
 saith he, that keepeth in mind our Lord's and j our Lord and the Apostle foretold us that such 
 the Apostle's admonition, marvel if he see in I should be. Cypr. ep. 55. num. 3. 
 20 
 
350 
 
 II. TIMOTHY. 
 
 For of these be tliry tliat carefully enter into houses : and leu'J captive silly women, laden with 
 sins: which are leil with divers desires. 7 Always learning,', and never uitaining to the know- 
 ledge ot the truiti. H but us .lannes and Mainijres resisted Moses, so liicse also resist the 
 truth, tnen eorriii)ted in mind, reprobate "concerning the laiih. 9 But they shall prosper no 
 further: lor their folly shall be in initest to all, as theirs aiso was. 10 But thou hast attained 
 to my docirine, institu.ic)ii. purpo.-e, faith, longanimity, love, patience. 11 Persecuiions, pas- 
 sions : what m.mner of iliings v, ere done to nie at Antioch, at Iconiuin, atLystra ; what manner 
 of persecutions I sustained, and out of all our Lord delivered me. li And all thai, will live 
 godly in Christ .Iesus, shall .sutler persecution. 13 But evil men and seducers shall prosper to 
 the worse : erring and driving into error. 14 But thou, continue in those tilings which thou 
 hast learned, and are conimitted to thee : knowing ot whom thou hast learned: 15 And be- 
 cause from thine infancy thou hast known t\w holy Scriptures, which can instruct thee to s:ilva- 
 tion, by the faith that is in Christ .Iesus. Ifi All Scripture insiiired ot God, is profitable to 
 teach, to argue, to correct, to instruct injustice : 17 That the man of God may be perfect, in- 
 structed to every good work. 
 
 Annotations. 
 
 ver. 6. Women laden. Women laden with 
 sins, are for such their dcservi;i;;s, and through 
 the trailty of their sex, more subject to the he- 
 retics' deceits, than men : the enemy attempt- 
 ing, as he did in the lall of our first parents, ny 
 them to overthrow men. flierome upon the 
 third chapter of .leremiah : Where he addetli 
 that every heresy it first broached, propter gu- 
 lam et ventrem, lor gluttony ;uid belly-cheer. 
 
 ver. 8. Junnen and Munilirfg. That those Ma- 
 gicians which resisied Moses, were, thus cull- 
 ed, it is not written in the Old Testament, 
 it came to the Apostles' knowledge by tradi- 
 tion, as the Church now hath the names oi the 
 three kings, of the penitent thief, of the sol- 
 dier that pierced Christ's side on the Cross, 
 and of the like. 
 
 ver. 9. FtiUi/ manifest. All heretics in the be- 
 ginning seem to have some show of triiUi, God 
 for just punishment of men's sins, permittins^ 
 them for some while in some persons, and 
 places to prevail, but in short time God de- 
 tecteth them, and opencih the eyes of men to 
 see their deceits : insomuch that after the 
 first brunt they be maintained by force only, all 
 wise men in mutincr seeing their falsehood, 
 though for troubling the slate of such common- 
 weals where unluckily they have been retain- 
 ed, they cannot he suddenly extirpated. 
 
 ver. 12. All that unllliv^. All holy tnen suf- 
 fer one kind ot persecution or other, being 
 grieved and molested by the wicked, one way 
 or another : but not all that sulTer persecution 
 be holy, as all malefactors. The Church and 
 Catholic Princes persecute heretics, and be 
 persecuted of them again. Augustine ep. 48. 
 
 ver. 13, Prosper. Though heresies and the 
 authors of them be after a while discovered, 
 and by little and little forsaken generally of the 
 honest, discreet, and men careful of their own 
 salvation, yet their authors and other great 
 sinners proceed from one error and heresy to 
 another, and finally to plain Atheism and all 
 devilish disorder. 
 
 ver. 14 Continue in those thing!!. In all dan- 
 ger ;inil diversity of false sects, Paul's admo- 
 niiion is, ever to abide in that was first tnusrht 
 and delivered, never to give over our old faith 
 
 Chapter 3. 
 for a new fancy. This is it which before he 
 calleth depvfilatn. 1 Tiiii. 6, and 'Z Tim. 1. 
 
 ver. 16. All Scripture. Besides the Apostles' 
 leaching and tradition, the routing of holy 
 Scriptures is a great defence and help of the 
 tkithlul, and especially of a Bishop, not only to 
 avoid and condemn ail heresies, but to the 
 guiding of a man in ail justice, good life, and 
 works. Whii-h commendation is not here 
 given to the books of the New Testament 
 only, whereof he here speaketh not, as being 
 yet for a great part not written, but to the 
 Scripture of the Old Testament also, yea, and 
 to every book of it. For there is not one of 
 them, nor any jiart of them, but it is i)rofitable 
 to the end atorcisaid, if it be read and under- 
 stood a(;c«rding to the same Spirit wherewith 
 it was wri.ten. 
 
 The Heretics upon this commendation of 
 holy Scriptures, pretend, very simply in good 
 sooih, that therefore nothing is necessary to 
 justice and salvation but Scriptures. As though 
 every thing that is profitable or necessary to any 
 effect, excluded all other help, and vv'erc only 
 enough to attain the same. By which reason 
 a man might as well prove that the Old Testa- 
 ment were enough, and so exclude the New : or 
 any one piece of all the Old, and thereby exclude 
 the rest. For he aflirmcth every Scripture to 
 have the aforesaid utilities, and they might see 
 in the very next line before, that he requireih 
 his constant perseverance in the docirine which 
 he had taught him over and above that he had 
 learned out of the Scriptures of the Old Tes- 
 tament, which lie had read from his infancy, 
 but could not thereby learn all the mysteries of 
 Christian religion therein. Neither doth the 
 Apostle affirm here that he had his knowledge 
 of Scriptures by reading only, without help of 
 masters and teachers, as the Adversaries here- 
 upon, to commit the holy Scriptures to every 
 man's presumption, do gather: but afnrmeih 
 only that Timothy knew the Scriptures, and 
 therefore had studied them by hearing good 
 re;tders and teachers, as Paul himself did of 
 Gamaliel and the like, and as all Christian stu- 
 dents do, that be trained from their youth in 
 Catholic universities in the study oi Divinity. 
 
II. TIMOTHY. 
 
 351 
 
 CHAPTER IV. 
 
 He reitii^eth him to he earnest while he may, because the lime will come when thei/ will not abide Catholic 
 preaching;, 5 and tofuljil his course, as himself now hath done, 9 and to come unto him wi:h speed, 
 because the rest of liis train are dispersed and he draivelh now to heaven. 
 
 1 I teslity before God and Jesus Christ wlio shall judge the living and the dead, and by his 
 advent, and his kingdom, '2 Preach the word, urge in season, out of season, reprove, beseech, 
 rebuke in all patience and doctrine. 3 For there shall be a time when they will not bear sound 
 doctrine: but according to their own desires they will heap to themselves masters, having 
 itching ears, 4 And from the truth certes they will avert their hearing, and to^tables they will 
 be converted. 5 But be thou vigilant, labour in all things, do the work of an Evangelist, fulhl 
 thy ministry. Be sober. 6 For I am even now to be sacrificed : and the time of iny resolution 
 is at hand. 7 I have fought a good fight, I have consummate my course, I have kept the faith. 
 8 Concerning the rest, there is laid up tor me a crown of justice, which our Lord will render to 
 me in that day, a just judge : and not only to me, but to them also that love his coming, y 
 Make haste to come to me quickly. 10 For Denias haih left me, loving this world, and is^^one 
 to Thessaloaica : Crescens into Galatia, Titus into Dalmatia. 11 Luke only is with me. Take 
 Mark, and bring him with thee : for he is profitable to me for the ministry. 12 But Tychicus 
 1 have sent to Ephesus. 13 The cloak that I left at Troas with Carpus, coming bring with thee, 
 and the books especially the parchment. 11 Alexander the coppersmith hath showed me much 
 evil, our Lord will reward him according to his works. 15 Whom do thou also avoid, for he 
 hath greatly resisted our words. 16 In my first answer no man was with me, but all did for- 
 sake ine : he it not imputed to them. 17 But our Lord stood to me, and strengthened me, that 
 by me the preaching may be accomplished, and all Gentiles may hear: and I was delivered 
 from the mouth of tlie lion. 18 Our Lord hath delivered me from all evil work : and will save 
 me unto his heavenly kingdom, to whom be glory for ever and ever, Amen. 19 Salute Prisca 
 and Aquila, and the house of Onesiphorus. 20 Erastus remained at Corinth. And Trojihimus 
 I left sick at Miletum. 21 Make haste to come before winter. Eubulus and Pudens and Linus 
 and Ci:iudia, and all the brethren salute thee. 22 Our Lord Jesus Christ be with thy spirit 
 Grace be with you, Amen. ^___ 
 
 Annotatio.ns. 
 ver. 3. There shall be a time. If ever this time 
 come, as needs it must, that the Apostle tore- 
 saw and foretold, now it is undoubtedly, tor the 
 properties fall so just in every point upon our 
 new Masters and their Disciples, that they may 
 seem lo be portrayed out, rather than prophesied 
 of Never were there such delicate doctors 
 that could so pleasantly claw and so sweedy 
 
 Cii.vrTER 4. 
 repay as a just judge, unless hehad first given as a 
 merciful JaLhe'r ! Lib. de grat. and lib. arbit. c. 6 
 
 And when you hear or read any thing in tne 
 Scriptures, that may seem to derogate from 
 man's works in ihis case, it is always meant of 
 works considered in their own nature and 
 value, not implying the grace of Christ, by 
 which grace it cometh, and not of the work in 
 rub the itching ears of their he:irers, as these, | itself, that we have a right to heaven, and de- 
 
 \\'hich have a doctrine framed for every man's 
 fancy, lust, liking, and desire, the people not so 
 fast crying. Speak placentia, things that plea!<e : 
 but the Masters as fast warranting them to do 
 placenlia. 
 
 ver. 6. To he sacrificed. The Martyrdom of 
 saints is so acceptable to God, that it is counted 
 as it were a sacrifice in his sight, and therefore 
 hath many effects, both in the party that suf- 
 fereth in, and in others that are partakers of 
 the merit, as of a sacrifice-: which name it hath 
 by a metaphor. 
 
 ver. 8. A crown of justice. This place con- 
 vinceth for the Catholics, that all good works 
 done by God's grace after the first justifica- 
 tion, be truly and properly meritorious, and 
 tuUy worthy of everlasting lite ; and that there- 
 upon heaven is the due and just stipend, crown, 
 or recompense, which God by his justice 
 oweih to the persons so working by his grace, 
 ior he rendereth or repayeth heaven as a just 
 judge, and not only as a merciful giver, and the 
 crown which he payeth isnot only of mercy or 
 favour or grace, but also of justice. It is his 
 merciful favour and grace, that we work well 
 and merit heaven : it is his justice, for those me- 
 rits to give us a crown correspondent in hea- 
 ven. Augustine upon these words of the Apos- 
 
 tle, expresseth both briefly thus, How should be \ in the number of Popes. 
 
 serve it worthily : which the Apostle in the 6. 
 to the Hebrews more than insinuateth, saying 
 these words, God is not unjust, to forget your 
 v)ork and love which you have showed in his name, 
 <^c. As though he would say, that we were 
 unjust if he did forget to recompence their 
 works. The parable also of the men sent into 
 the Vineyard, proveth that heaven is our own 
 right, bargained for and wrought for, and ac- 
 cordingly paid unto us as our hire at the day 
 of judgment, for that is merres and /iiado;, 
 whereby the Scripture so often calleth it. It 
 is the goal, the mark, the price, the hire, of all 
 striving, running, labouring, due both by pro- 
 mise and by cr)venant and right debt. Augus- 
 tine, in Psal. 83, and 100, and horn. 14. c. lib. 50. 
 hom. Cyprian also, and namely the latter end of 
 his book de opere et elermnsyna. : and thou shalt 
 easily contemn the contrary falsehood, which 
 doth not so much derogate from man's works, 
 as from God's grace, which is the cause and 
 ground of all worthiness in man's merits. 
 Autrustine's words be these, Mark that he to 
 wlwui our Lord gave grace, hath our Lord aha his 
 d' htor, Hejound him a giver, in the time of mercy . 
 he hath him his deht.o in the lime of judgment. 
 
 ver. 21. Linus. This Linus was coadjutor 
 with and under Peter, and so counted second 
 
352 
 
 TITUS. 
 
 THE ARGUMENT OF THE EPISTLE OF PAUL TO TITUS. 
 
 That Titus was a Gentile and not a Jew, and that lie was in Paul's train, at the least the 14 
 years after his conversion, il' not before, we understand by the Epistle to tiie (jiilatians, c. 2. 
 And that lie continued with hiui lo tiie very end, appeareth in the second to Timothy, c. 4 
 Where he malieih mention that he sent him Iroui liome into Dahnatia, wlien himselt was shortly 
 nf'ter to be put to dcatli. 
 
 And therefore although Luke never name him in the Acts, as neither himself, yet no doubt 
 he coniprehendetii him^conmionly, when he speaUeth thus in the first person plural : Forthwith 
 we souaiit to fso into Miindotiia, Arts 16. For Paul also sent him to Corinth, between tlie writing 
 of his 1 and ".i to the Corinthians, vvliich time concurretli with Acts li), by occasion whereof he 
 niaketh much and honourable mention of him in the said second Epistle c. 'i, and c. 7, and 
 again he sent him witli the same Epistle : both times about great matters : so that no doubt he 
 was then also a Bisliop, and received accordinuly of the Corinthians, with /far tind trenMinsr, 
 2 Cor. 7. V. 15. Bat the same is plainer in this Epistle to himselt, c. 1. v. 5, where the A|)ostle 
 saith,/or this taune I left thee at Crete, ^c. By which words itis manifest also, that this Epistle 
 was not written durinu; the story of the Acts, seeing that no mention is there of Paul's being in 
 the isle of Crete, but after his demission at Jlomeout of iiis lirst trouble, and before his second 
 or last trouble there, as is evident by these words : When I ylmllsend to thee Arlemus or Tychicus, 
 make haste to come to me to Nicopolv<,/or there I have determine 1 to winter, Titus 3. 
 
 Therefore he instructeth hr.a, and in htm all Bishops, much like as he doth Timothy, what 
 qualities he must require in thnie that shall make Priests and Bisliops, in what sort to preach, 
 and to teach all sorts of men, to commend good v.orks unto tliem : finally, himself to be their 
 example in all goodness. 
 
 THE EPISTLE OF PAUL TO TITUS- 
 
 CHAPTER I. 
 Of what quality the Priestn and Bishops mtist he : 'J iVaiueli/ learned, amsidering the Judaical seJtt- 
 - cers of that time. 12 Thai the Cretensiavs must be roughli/ used, to have them conthiue sound in 
 
 faith. 
 
 1 Paul the servant of God, and an Apostle of Jesus Christ according to the faith of the elect 
 of God and knowledtre of the truth : which is according to piety. 2 Into the hope of life ever- 
 lasting, which he promised that lieth not, (iod, before tlie seiailar times : 3 But hath manifested 
 in due time his word in preaching, which is committed to me according to the precept of our 
 Saviour Go(1 : 4 To Tiius my beloved son according to the eominon faith, grace and peace 
 from God the Father, and Christ Jesus our Saviour. 5 For ttiis cause left I thee in Crete, that 
 thou shouldst refiDrm the things that are wanting, and shouldst ordain Priests by cities, as I also 
 appointed thee : 6 If any be without crime, the husband of one wife, having faithful children, 
 
 Ankot.\tio.ns. 
 
 ver. 5. Ordain Priests. Though Priests or 
 Bishops may be nominated and elected by the 
 princes, people, or patrons of places, according 
 to the use of the time and diversity of countries 
 and fashion^, yet they cannot be ordered and 
 consecrated but by a Bishop who was himself 
 lightly ordered or consecrated before, as this 
 Titus was by Paul. And here it seemeth that 
 he did not only consecrate them whom the peo- 
 ple had elected before, but himself also made 
 choice of the persons, no mention beinn; here 
 made of any other election popular. Which 
 though it were long used in the Primitive 
 Church, yet for divers causes and specially for 
 eon inual tumults, partialities, and disorders 
 whicli Augustine inucdi coniplaineth of in his 
 time, was ju'^tiy taken away, and other hetier 
 rneais cf illeir desisrument appointed. Cone. 
 Jjaodic. cap. 12. 13. Augustine, de adult, conjits. 
 lib. 2. cap. 20. Ep: 110. and Possid. in vita Aug. 
 cap. 8. 
 
 And that the ordering of Priests or imposi- 
 tion of hands to that purpose, belongeih only 
 ti Bishops, and to no inferior Priests or other 
 persons, it is plain by the Apostolic practice set 
 down in the Scriijtures, namely in the Acts, 
 and in the Epistle to Timothy and Titus. Uie- 
 
 Chapter 1. 
 ronie, who seemeth sometimes to say that in 
 the Primitive Church there was no great difl'e- 
 rence betwixt a Bishop and Priest, yet he ever 
 excepteth giving holy Orders, which pre-emi- 
 nence he attnbuteth to Bishops cmly, ep. 85. as 
 he doth also confirming the Baptized by givin^ 
 them the Holy (ihost through imposition of 
 hand and holy Chrism. Dial. cont. Lurifer. c. 4. 
 Avins was of oKl condemned of heresy, for 
 holding that there was no difference betwixt a 
 Priest and a Bishop. Epiph. her. 75. August. 
 her.bS. Note hisily the fraudulent translation 
 of the Heretics always, tiirninsr for Priest.% 
 which here is evident to be a calling of Order 
 and office. Elders, saying, That thou nrdnin El- 
 ders, wdiich in our vulgar tongue signifieth the 
 age, and not the office properly; and all this 
 for hatred of Priests. 
 
 ver. f>. Of one wife. To that which is said 
 upon the like wordt^, 1 T/rn. 3,add this lesiimony 
 of Epiphanius, lih. 3. to/n. 2. cont. Iierreses in fine. 
 Hohi J'rieslhood, saith he, for the w')St part pro- 
 ceedrth of Virgins: and if not of vircins, pel of 
 them that lire a sole or single life : hit and if the 
 single and sole persnns suffice not the iniuistni, of 
 such as contain from their wives, or after oiuemnr- 
 rying rcniain iiyidows. Fur, him that hath hee.ii 
 
TITUS. 
 
 353 
 
 not in the accusation of riot, or not obedient. 7 For a Bishop must be without crime, as the 
 steward of God : not proud, not angry, not given to wine, no strilier, not covetous of tilthy 
 lucre: 8 But given to hospiiaUty, gentle, sober, just, holy, coiuinent: 9 Embracing that faithful 
 word which is according to doctrine, that he may be able to exhort in sound doctrine, and to 
 reprove them that gainsay it. 10 For there be many disobedient, vain speakers, and seducers, 
 especially they that are of the Circumcision. 11 Who must be controlled, who subvert whole 
 hotises, teaching the things they ought not, for filthy lucre. 12 One ot them said, their own 
 proper prophet. The Cretensians alwaijs liars, naiis^hli/ heusls, nloilifiil bellies. 13 This testimony 
 is true. For the which cause rebuke them sharply, that they may be sound in the fnith, 14 
 Not attendini; to Jewish fables, and commandments of men averting themselves from the 
 truth. 15 All things are clean to the clean : hut to the polluted aiid to infidels nothing is clean : 
 but polluted are both their mind and conscience. 16 They confess that they know God : but 
 in their woriis they deny, whereas they be abominable and incredulous and to every good thing 
 reprobate. 
 
 CHAPTER II. 
 Wlidi In preach both to old and young, not onhf ivilh irord InU vith example nhn, and to servants. 11 
 
 Fur there are of all sort.'i in the Church, and lliei/ must be instructed accordingly. 
 
 1 But do thou speak the things that become sound doctrine. 2 Old men that they be sober, 
 chaste, wise, sound in the faith, in love, in patience. 3 Old women in like manner, in holy 
 attire, not ill speakers, not given to much wine : teaching well. 4 That they may teach the 
 voung women wisdom, to love their husbands, to love their children, 5 Wise, chaste, sober, 
 having a care of the house, gentle, subject to their husbands, that the word of God be not 
 blasphemed. 6 Young men in like manner exhort th;;t ihey be sober. 7 In all things show 
 tiiyself an exajiiple of good works, in doctrine, in integrity, in gravity, 8 The word iound ir- 
 reprehensible : that he which is on the contrary part, may be afraid, having no evil to say of 
 us. 'J Servants to be subject to their masters, in all things pleasing, not gainsaying. 10 Not 
 defrauding, but in all things showing good faith, that they may adorn the doctrine of our Saviour 
 God in all things. 11 For the grace of God our Saviour hath appeared to all men: 12 In- 
 structing us that denying impiety and worldly desires, we live soberly and justly, and godly in 
 this world, 13 E.xpecting the blessed hope and advent of the glory of the great God and our 
 Saviour Jesus Christ. 14 Who gave himself for us, that he might redeem us troin all iniquity, 
 and might cleanse to himself a people acceptable, a pursuer of good works. 15 These things 
 speak and exhort, and rebuke, with all authority. Let no man contemn thee. 
 
 CHAPTER III. 
 To teach them obedience unto Princes, and nieekiie.'ts toward all men, considering that we also were as 
 
 the;/, till God of his goodness brought us to Baptism. 8 To leach good works, 9 and to avoid 
 
 vain questions, 10 anil obstinate Heretics. 
 
 1 Admonish them to be subject to princes and potestates, to obey at a word, to be ready to 
 every good work. 2 To blaspheme no man, not to be litigious, but modest : showing all mi!d- 
 
 Annotations. 
 married twice, it is not lauiful to take to Prtesthood, 
 i^c. If you list to see the causes why bigamy 
 is forbidden them that are to be Priests, and 
 contincncy required of the clergy, see the 
 same author, lib. 2. to. 1. hares. 59. Ambrose, 
 lib. 1 Ofic. c. 50. and upon, 1 Tim. 3. Ausus- 
 tine, de bono Conjugal, c. 18. Hierome, ep. 50. c. 
 5. ad Pammnchiuia, and against Jovinian, lib. 1. 
 c. 19. Leo, ep. 87. and other ancient authors. 
 
 And if the studious reader peruse all anti- 
 quity, he shall find all notable Bishops and 
 Priests of God's Church to have been single 
 or continent from their wives, if any were 
 married before they came to the clergy. So, 
 was Paul, and exhorteth all men to the like, 
 ] Cor. 7. 7 So were all the Apostles after they ] 
 followed Christ, as Hierome witnesseth, at-} 
 firming that our Lord loved John specially for i 
 his virginity. Apol. ad Pammach. c. 8. et lib. 1. | 
 cont. Jovin. c. 14. Ignatius, ep. 6. ad PhiladAph. 
 saith of the said .lohn, and of Timo hy, Titus, 
 Euodius, Clement, that they lived and died in 
 chastity, reckoning up of the Old Testament 
 divers notable personages that did the same, 
 
 Chapter 1. 
 as Eli as, Jesus Nave, otherwise called Josue, 
 Melchisedec, Elisaeus, Hierome, John Baptist. 
 No man is ignorant that all the notable Fathers 
 of the Greek and Latin Church lived chaste: 
 Athanasius, Basil, Na/.ianzen, Chrysostom, 
 Cyprian, Hilary who entered into holy Orders 
 after his wife's death, Ambrose, Hierome, Au- 
 gustine, Leo, Gregory the grace. Certain 
 other notable Fathers had once wives, but no 
 holy men ever used them, much less married, 
 after they were in holy Orders. A marvellous 
 thing, that so many heretofore should have the 
 sift of chastity then, and now so few, if the 
 Protestants say true, that scarce one among 
 them in our acre of all their sects, even of their 
 principal superintendants, hath had it. 
 
 ver. 15. Clean to the. He speaketh not of the 
 Church's abstaining from meats sometimes, 
 which is not lor any nncleanness in the crea- 
 tures, but for chastening their bodies : but he 
 menneth the Jewish superstition, who now be- 
 ing Christians, would not cease to put difl'e- 
 rence of clean and unclean according to their 
 old law. Augustine, Cont. Faust, lib. 31, cap. 4. 
 
 Annotations. Chapter 2, 
 ver. 15. Anthorifi/. Bishops must be stout [ pie must in no wise disobey or contemn 
 and command in God's cause, and the peo- ' them. 
 30* 
 
354 
 
 TITUS 
 
 iicss toward all men. 3 For we als^o were sometime unwise, incredulous, erring, serving divers 
 desires and voluptuousnesses, jiving in malice and envy, odible, hating one another. 4 But 
 \vhen the benitrnity and kindness toward man ot our yavioirr Godanpeared : 5 Not by the works 
 ot' justice which we did, but according to the mercy he hath saved ns by the laver oT regenera- 
 liommd renovation ot the Uo!y (Thost, G Whom lie hath poured upon us abundantly by .Iesu8_ 
 Christ our Sayiour : 7 Thai being justified by his graee, we may be heirs according to hope of 
 life everlasting. 8 It is a laiihJul saying, and ot these things 1 will have thee avouch earnestly, 
 that ihev which believe in God, be Careml to excel in good works. ']"hese things be good and 
 profitable tor men. 'J But toolish questions and genealogies, and contentions, and controver- 
 sies ol the law avoid. i\)r iliey are unprofitable and vain. 10 A nian that is a heretic aiierthe 
 first and second admonition avoid : 11 Knowing that he that is such a one, is subverted, and 
 sinneth, being condemned by his own judgmeiu. 12 When 1 shall send to thee Artemas or 
 Tychicus, hasten to come unto nie to Nicopolis, ior there I have determined to winter. 13 
 Set forward Zenas the lawyer and ApoUo.s carefully, that nothing be wanting to them. 14 And 
 let our men also learn to excel in good works to necessary uses : that they ne not untruitlul. 
 15 All that are with me, salute thee : salute them 'that love us in the faith. The grace of God 
 be with you all. Amen. 
 
 Annotation!?. 
 
 ver. 5. By the lawr o/regeneralion. As beidre 
 in the Sacrament ot holy Orders, 1 Tim. 4, and 
 2 Tim. 1. so here it is plain that Baptisiri givelh 
 grace, and that by it as by an uistrumental 
 cause we be saved,. 
 
 ver. 10. A man that is a heretic. Not every 
 one that erreth in religion, is a Heretic, but he 
 only that after the Church's deternunation. wil- 
 fully and stubbornly standeth in his false opinion, 
 not yielding to decree of Council, or the chief 
 Pastors of the Church therein. They, sailh 
 Augustine, ep. 1G2, that defend their sentence, 
 though false and perverse, with iw stiMorn .ito- 
 mach or obstinate heart, specially if it he such us 
 themselves by bold presumption broached not, but 
 received it of their deceived parents, and do seek 
 the trtith umrily and carefully, being reudi/ to be 
 reformed if they find it, such are not to be reputed 
 amnng Heretics. And, lib. 18. de Civit. c. 51. 
 They that in the Church of Christ have any crazed 
 or perverse opinion, if being admonished to be oj a 
 sound and right opinion, they resist obstinately, 
 and will not amend their pestiferous opinions, but 
 persist in defence of them, are thereby become He- 
 retics, and going forth out of the Church, are 
 counted for enemies that exorcise us. Atiain, lib. 4. 
 de Bap. cont. Donat. c. 16. He is a Heretic, that 
 when the doctrine of the Catholic faith it made 
 plain and manifest unto him, had rather rc.s/.v^ it. 
 and choose thai which himself held, i^c. And in 
 divers places he declareth that Cyprian, 
 though lie held an error, yet was no Heretic, 
 because he would not have defended it after a 
 general Council had declared it to be an error, 
 lib. 2. de bavt. c. 4 So Possidonius in the life 
 of Augustine reporteth how after the deter- 
 mination of the See Apostolic, that Pelatrius' 
 opinion was heretical, all men esteemed Pela- 
 gius a Heretic, and the Emjieror made laws 
 against him, as against a Heretic. Auijiistine 
 saith. He is a Heretic in my opinion, that for some 
 temptiral cmnmoditii, and s/nciidlii for his glory 
 and prinripalilij coiiiclh or else fiiUoiretlt false or 
 new opinion.^, de utiljt. credendi. cap. 1. 
 
 Gii.^rTER. 3. 
 
 Let our Protestants behold themselves in 
 this glass, and withal let them mark all other 
 jU'operties llitit old Heretics ever had, and they 
 shall find all definitions and marks of a Here- 
 tic to fall upon themselves. And therefore 
 they must not marvel if we wtirn all Catholic 
 men by the words of the Apostle in this place, 
 to take heed of them, and to shun their preach- 
 ings, books, conventicles, and companies. Nei- 
 ther need the people be curious to know what 
 they say, much less to confute them : but they 
 must trust God's Church, which doth refute 
 and condemn them. And it is enough for them 
 to know that they be condemned, as Au- 
 gustine noteth in the latter end of his book De 
 Heresibus. And Cyprian saith notably to Anto- 
 nianus, demanding curiously what heresies 
 Novatianus did teach : No matter, quoth he, 
 tchat heresies he hath or teacheth, when he teachelh 
 without, that is to say, out of the Church. 
 
 ver. 10. Admonition. These admonitions or 
 corruptions must be given to such as err, by 
 our spiritual governors and pastors, to whom 
 if they yield not. Christian men must avoid 
 them. 
 
 ver. 11. Suhver/cd. Heretics be often incor- 
 riuible, yet the Church of God ceaseth not by 
 all means possible to revoke them : therefore 
 Augustine saith, epist. 1G2, The Heretic him- 
 tic hiynsclf though swelling trith odious and detest- 
 able pride, and mad, v^ith the froiixirdness of 
 wicked contention, as we admojiish that he be 
 avoided, lest he deceive the weaklings, and little 
 ones, so we refuse not In/ (dl virans possible to seek 
 his amendment and reformation. 
 
 ver. 11. By his oini Judgment. Other grievous 
 offenders be separated by excommunication 
 from the communion of Saints, and the fellow- 
 ship of God's Church, by the sentence of their 
 superiors in the saiue Church : but heretics 
 more miserable and unfortunate than they, run 
 (Hit of the Church of their own accord, and so 
 give sentence against their own souls to dam- 
 nation. 
 
PHILEMON. 
 
 355 
 
 THE EPISTLE OF PAUL TO PIIILEJMON. 
 
 TflE ARGUMENT. 
 
 Hearing vf Phihnion's virtue, who uas a Colos!:ian, he urite/h afomitiur letter from licme, hcing pri' 
 soiier ihi're, about his Jugilive^ertani Gnesnnus ': iiot datibtiiig hut that lie might commaiid liim, yet 
 ritther requesting thai he uill forgive him, jjca and receive him us he would Paul himsetj, who also 
 ho/iel/c to come unto him. 
 
 1 Pail the prisoner ut' Christ Jesus, and brother Timothy: to Philemon the beloved, and 
 our cjadjutor. 2 And to Appia our dearest sister, and to Archippus our ttUow sol'dier, and to 
 the t^hurch which is in thy house. 3 Grace to you and peace troni God our Father, and our 
 Lord .Fesus Christ. 4 1 give thanks to my God, always, making -a memory ot thee in my 
 prayers. 5 Hearing thy charity and iaith which thou hast in our Lord Jesus, and toward all 
 the faints : 6 That the communication of thy laiilt may be made evident in the agnition of 
 all good that is in you in Christ Jesus. 7 For I have h"ad great joy and consolation in thy 
 charity, because the bowels of the saints have rested by thee brother. 8 For the which thing 
 having great confidence in Christ Jesus to command thee that which pertained to the pur- 
 pose : i) For.charity rather I beseech, whereas thou art such a one, as Paul being old and 
 now prisoner also of .Tesus Christ. 10 I beseech thee for my son whom I have begotten in banda 
 Onesimus, 11 Who hath been sometime unprofitable to thee, but now profitable both to me and 
 thee : l"i Whom I have sent backtoihee. And do' thou receive him as mine own bowels. 13 
 Whom 1 would have retained with uie, that for thee he might minister to me in the bands of the 
 Gospel : 14 Bat without thy counsel I would do nothing : that thy good might be not as it were of 
 necessity, but voluntary. 15 For perhaps thereibre he departed lor a season from thee, that thoti 
 mightest take him again for ever. 10 Now not as a servant, but for a servant, a most dear 
 brother, es])ecially to me, but how much more to thee, both in the flesh, and in our Lord ? 17 
 It tlu'relbre thou take me for thy fellow, receive him as myself. 18 And ii he hath hurt 
 thee any thing, or is in thy debt, that impute lo me. 19 1 Paul have written with mine own 
 hand : 1 will repay it: not to say to thee, that ihou owest me thine own self also. 20 Yea 
 brother, God grant I may enjoy thee in our Lord. Refresh my bowels in our Lord. 21 Trust- 
 ing in thy ot)edience 1 have written to thee, knowing that thou wilt do above that also which 1 
 do say. 22 And withal provide me also a lodging: for I hope by your prayers that I shall be 
 given to you. 23 Therefore salute thee Epaphras my fellow-prisoner in Christ Jesus, 24 
 Mark, Aristarchus, Demas and Luke my coadjutors. 25 The Grace of our Lord Jesus Christ 
 be with your spirit. Amen. 
 
 Annotations. 
 
 ver. 5. Charity and faith. Faith and charily 
 commendetl always together, both necessary 
 to make a complete christian man, and to jus- 
 tification and salvation. 
 
 ver. 5. Toward all the saints. The Apostle 
 sticketh not to say, charity and faith in Christ 
 and all his Saints, which our captious adver- 
 
 saries count in Catholic men's speeches and 
 writings, very absurd, feigning that in all such 
 we malieno difference betwixt the love we bear 
 to Christ, and the love we bear to our neighbors : 
 betwixt the trust or belief we have in God, and 
 that which we have in his holy Saints. Malice 
 and contention doth so blind all Heretics. 
 
 THE ARGUMENT OF THE EPISTLE OF PAUL TO THE HEBREWS. 
 
 That the Hebrews were not all the .Tews, but only a part of them, it is manifest. Acts 6, 
 where the primitive Church of Jerusalem, although it consisted of Jews only as we read Acts 2, 
 yet it is said to consist of two sorts, Greeks and Hebrews. Which again is manifest, Phil. 3, where 
 Paul comparing himself with the Judaical false Apostles, saith,tl)at he also is a Hehreiv of He- 
 brews. Finally they seem to have been those Jews which were born in Jewry, which for the 
 most part dwelled also there. Therefore to the Christian Jews in Jerusalem, and in the rest 
 of Jewry, Paul writeth this Epistle out of Italy : saying, thereupon, T/ie brethren of Italy salute 
 yon. Hub. 13. By which words, and by these others in the same ^Xnce , Know ye our brother 
 Timothy to he disnrs.'ted, with whom, if he come the sooner, I will see you, it is evident, that he wrote 
 this, not only after he was brought prisoner to Rome, wherein Luke endeth the Acts of the 
 Apostles: but also after he was set at liberty there again. 
 
 Many causes are given of the Doctors, why writing to the Jews, he doth not put his name 
 in the begitming, Paul an Apostle, c^c. as he doth lightly in his Epistle to the Churches and 
 Bishops of the Gentiles. The most likely cause is, for that he was the Preacher and Apostle, 
 and Master of the Gentiles. And again in another place he saith, that himself was appointed 
 the Apostle of the Gentiles, as Refer of the Jews, Gal. 2. Only Peter therefore writing to the 
 Jews, doth use this style : Peteran Apostle of iv.svs Christ i^c; because he was more peculiarly 
 their Apostle, as being the vicar of Christ, who was also himself more specially the Minister of 
 the Circumcision, that is, as himself speaketh, not sent but to the sheep which were lost of the house 
 
356 
 
 HEBREWS. 
 
 of Israel. Matt. 15. More specially. Yet was Christ head of the Gentiles also. So likewise his 
 t''icar Peter, iiotwiilistandmg his more peculiar Apasileship over t!ie Jews. 
 
 The argument of ihc i'Jijistie T'rjiii Paul iiiiuseli duth tell us in two words, calling it verhum 
 sohilij, the ivurd of ■■'olace and com/uil, Winch also is plain in the whole course otilie Epistle, 
 namely in the tenth chapter, verse 32.\t.e. where he exhorteih them to take great comtort and 
 contidi;nje in their nianitold trihulutions sustained ol their own countrymen the Jews, whereof 
 the Apostle also maketh mention to the Thessalonians. 1 Thes. 2. v. 14. Those persecutions 
 then ol the obstnidie incredulous Jews their countrymen, was one great tentation unto them- 
 Another tentation was, the persuasions that they brouijht them out of Scriptures, to cleave 
 unto tile Law, and not to believe in Jesus the dead man. 
 
 And whereas the .lews did magnify their law by the Prophets, and by the Angels by whom 
 it was given, and by Moses, and by their land of promise, into which Joshua brought them, and 
 by their father Abraham, and by their Aaronical or Levitical piiesthuod and sacrifices, by 
 their tabernacle, and by their Testaments ; he showeth that our Lord .lEsusas being the natu- 
 ral So.i of God, passeth incomparably the Prophets, the Angels, and Moses : that the rest or 
 Quietness which God promised, was not in their earthly land, but in heaven : that his figure 
 Melchised_ec far passed Abraham : antl that his Priesthood, sacrifice, tabernacle, and Testa- 
 ment far passed theirs In all which he .^hooteth often at these three marks: to take away 
 the scandal of Christ's deulh, by giving them sundry good reasons and testimonies ot it : to 
 erect their mitids from visible and earthly promises, to whiph only the Jews were wholly bent, 
 to invisible and lieavenly ; and to insinuate that the ceremonies should now cease, the time of 
 their correetiori by Christ being now come. 
 
 The Epistle maybe divided into these parts: the first. Of Christ's excellency above the 
 Propliels, Angels, Moses and Joshua ; c. 1. 2. 3. 4. The second, of his Priesthood and excel- 
 lency thereoi above the priesthood of the old Testament : c. 5. unto the midst oi the 10. The 
 last part is of exhortation, <;. 10. v. 9. to the end of the Epistle. 
 
 THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS, 
 
 Let the Christian Reader note the corruption and impudent boldness of our adversaries, that 
 upon a false private persuasion of their own, that Paul was not the author of this Epistle, leave 
 out his name in the title of the same, contrary to the authentical copies both Greek and Latin. 
 In old time there was some doubt who should be writer of it, but then, when it was no less 
 doubted whether it were canonical Scripture at all. Afterward the wliole Church, by which 
 only we know the true Scriptures from other writings, held it, and delivered it, as now she 
 doih to the faithful for canonical, and for Paul's Epistle. Notwithstanding the Adversaries 
 would have refused the Epistle, as well as they do the Autlior, but that they falsely imagine 
 certain places thereof to make against the Sacrifice of the Mass. 
 
 CHAPTER I. 
 God spake to their falhers by the Prophets : but to themselves by his own Son, 14 who incomparably 
 
 pusseth all the Angels. 
 
 1 Diversely and many ways in times past God speaking to the fathers in the Prophets : 2 
 Last ot all in these days hath spoken to us in his Son, whom he hath appointed heir of all, by 
 whom he made also the worlds. 3 Who being the brightness of his glory, and the figure of 
 his substance, and carrying all things by the word of his power, making purgation of sins, sit- 
 teth on the right hand of the Majesty in the high places: 4 Being made so much better than 
 Angels, as he hath inherited a more excellent name above thein. 5 For to which of the An- 
 gels hath he said at any time. Thou art my son, to dm/ have [begotten thee? And again, / will be 
 to him a fiilher, and he shall be lo me a son. 6 And wiien again he bringeth in the ifirst begotten 
 into tlie world, hi' sailh. And let all the Angeh of God adore him. 7 And to the Angels truly he 
 saith, He thai maktth his Angels, spirits: and his ministers a Jlume of fire. 8 But to the Son : Thy 
 throne O (iod for ever and ever : a rod of equity, the rod of thy kingdom. 9 Thou hast loved jus- 
 tice, and hated iniquity : therefore thee, God, thy God hath anointed with oil of exultation above thy 
 
 An.notatioxs. 
 ver. 3. The figure. To be the figure of his sub- 
 stance, sigiiifielh nothing else but that which 
 Paul speaketh in other words to the Philipians 
 C. 2 V. 6. that he is the form and most express 
 resemblance of his father's substance. So Am- 
 brose and others expound it, and the Greek 
 word Character is very significant to that pur- 
 pose. Note also by this place, that the Son, 
 though he be afigure of his Father's substance, 
 is notwithstanding of the same substance. So 
 Christ's body in the Sacrament, and his misti- 
 cal death and sacrifice in the same, thoii'rh call- 
 ed a figure, image, or representation of Christ's 
 
 Chapter 1. 
 visible body and sacrifice upon the cross, 
 yet may be and is the selfsame in substance. 
 
 ver. 6. Let all the Angels adore. The Here- 
 tics marvel that we adore Christ in the B. Sa- 
 crament, when they might learn by this place, 
 that wheresoever his person is, there it ought 
 to be adored both of men and Angels. And 
 where they say it was not made present in the 
 Sacrament nor instituted to be adored, we an- 
 swer, that no more, was he incarnate pur- 
 posely to be adored : but yet straight upon his 
 descending from lieaven, it was the duty both 
 of Angels and all other creatures to adore him. 
 
HEBREWS. 357 
 
 fellows. 10 And Tliou in the. begw7img Lord didst found the earth : and the warTis of thy hands 
 ure the heavens. 11 I'lieii shall pensh, but thou shidt continue : avd they sii(dl nil wax old (is a gar- 
 ment. \'i And as a vesture shult thou change them, and they shall he changed: hut thou art the self- 
 same, and thy years shall not fail. Vi But K) which of the Anuels saith he at any liiJin : Sit on 
 my right hand, until I make thine enemies the footstool if thy feel ? 14 Are they not all ministering 
 sjiirits: sent to minister lor ihem which shall leceiVL- the inheritance of salvation? 
 
 CHAPl'ER II. 
 He inferreth of the foresaid, that It shall be incompandily more damnable for litem to neglect the IVew 
 Testamtnt than the Uld, 3 considering the irrefragable authority of the Apostles also. 5 Then he 
 pro.ucateth the excellency of Christ above the Angels, 9 wlio nevertheless, was made lesser than 
 Angels, to suffer and die for men, to destroy the dominion of the Devd. 15 To deliver men from 
 fear of death, 17 n/id to be aft Priest for men. 
 
 1 Therelore more abundantly ought we to observe those things which we have heard : lest 
 perhaps we run out. 2 For if the word that was spoken by Angels, became sure, and all pre- 
 varication and disobedience hath received a just retribution ot reward : 3 How shall we escape 
 if we neglect so great salvation? which when it was begun to be declared by our Lord, of 
 them that heard was confirmed on us, 4 God withal testii'ying by signs, and wonders, and 
 divers niinicies, and distributions of the Holy Ghost according to his will. 5 For not to An- 
 gels hath God made subject the world to come, whereof we speak. 6 But one hath testified 
 in a certain place, saying : W/iat is man, that thou art mindful of him , or the son of man, that thou 
 visitest him? 1 Thou didst minish Idm little less than Angels ■■ with glory and honour thou hast 
 crowned him, and constiluted him over the worhs of thi/ hayids. 8 All things hast thou made subject 
 under his feel. For in that he subjected all things to him, he left nothing not subject to him. 
 But now we see not as yet all things subjected to him. 9 But him that was a little lessened 
 under the Angels, we see Jesus, because of the passion of death, crowned with glory and 
 honour: that tTirouoh the grace of God he might taste death for all. 10 For it became him for 
 whom all things and by whom all things, that had brought many children into glory, to consum- 
 mate the author ol their salvation, by his passion. 11 For he that sanctifieth, and they that be 
 panctitied : all of one. For the which cause he is not ashamed to call them brethren. 12 Say- 
 ing, I will declare thy name to my brethren: in the midst of the Church will I praise thee. 13 And 
 again, / will have affiance in him. And again, Behold here am I and my chiMren, whom God hath 
 given me. 14 Therefore because the children have communicated with flesh and blood, him- 
 self also in like manner hath been partaker of the same: that by death he might destroy him 
 that had the empire of death, that is to say, the Devil. 15 And might deliver them, that by the 
 fear of death through all their life were subject to servitude. 16 For nowhere doth he take 
 Angels : but the seed of Abraham he taketh. 17 Whereupon he ought in all things to be 
 like unto his brethren, that he might become a merciful and faithful High Priest before God, 
 that he might repropitiate the sins of the people. 18 For in that wherein himself suH'ered 
 and was tempted: he is able to help them also that are tempted. 
 
 CHAPTER III. 
 By example of Christ, whois incomparably more excellent than Moses also, he exhorteth them to be faith- 
 ful unto God. 7 Their reward shall be, to enter into everlasting rest, if they persevere, as contrari- 
 wise to be excluded as was shadowed in their forefathers in the wilderness, if they sin and become 
 incredulous. 
 
 1 Wherefore holy brethren, partakers of the heavenly vocation, consider the Apostle and 
 High Priest of our confession .Jesus. 2 Who is faithiul to him that made him, as also Moses 
 in all his house. 3 For this man is esteemed worthy of more ample glory above Moses, by so 
 much as more ample glory than the house, hath he that framed it. 4 For every house is framed 
 of some man, but he that created all things, is God. 5 And Moses indeed was faithful in all 
 his house as a servant, for a testimony of those things which were to be said : 6 But Christ as the 
 Son in his own house: which house are we, if we keep firm the confidence and glory of hope 
 unto the end. 7 Wherefore, as the Holy Ghost saith, To day if you will hear his voice, 8 Harden 
 not your hearts, as in the exacerbation, according to the flay of temptation in the desert. 9 Where your 
 fathers tempted me : proved and saw my works. 10 Forty years. For the which cause I was offended 
 with this generation, and said, They do always err in heart. And they have not hnown viy ways. 11 
 To whom I sware in my wrath, If they shall enter into my rest. 12 Beware brethren, lest perhaps 
 there be in some ot you an evil heart of incredulity, to depart from the living God. 13 But ex- 
 
 Annotations. Ciuu'teh 1. 
 
 ver. 14. Ministering Spirits. The holy An- 
 gels, saith- Augustine, to the society of whom 
 we aspire in this our peregrination, as they 
 have eternity to continue, so also facility to 
 
 know, and felicity to rest, for they do help ua 
 without all difficulty, because with their spi- 
 ritual motions pure or free they labour or tra- 
 vail not. De Civil, lib. II. cap. 31. 
 
 Annotations. Chapter. 2. 
 
 ver 9. Because of tJie passion. This proveth 1 they are at a point to deny all meritorious work.s, 
 
 against the Calvinlsts, that Christ by his pas- yea even in Christ also, and therefore they 
 
 sion merited his own glorification. Which they translate also this sentence heretically,l)y trans- 
 
 would not for shame deny of Christ, but that 1 posing the words, Bible printed in the year Ibl^, 
 
358 
 
 HEBREWS. 
 
 hort yourselves every day, wliil.-^t to-dii/ is n.-inicd, llint none of you be obdurate with the fallacy 
 of sin. 14 For \vc be inailV' p in.ikors of Clirisi : yet so it we keep liie bej^inniui; of his substance 
 liriii ;i;Uo the end. IJ Wliile it is said, Tii-dai/ if tjtm skull hear lils voice, do not obdurate i/oitr 
 heartx ris in (hid etmerhuliim. 10 I'or some hcurinj^ did exasperate : but not nil they that went 
 out of I'l^jypt by Mo.-;es. 1" And vvilli vvIkjui was he otfended forty years'? was it not w-ith 
 them tliai siiini'.d, whose carcasses were overtiirown in ihe desert? 18 And to whoin did he 
 swear that they shuulil not enter into iiis rest: but lo them that were incredulous? 19 And 
 we see tluu they could not enter in, because of incredidity. 
 
 CHAPTER IV. 
 That Iheij viiixt fear In he excluded mil. of the foreaaid rest, which he proveth ovt of the Psalm, 12 con- 
 sidcriiii; I lull Christ seelh their moul inviird secret.^. 14 And that he, an the.ir Priest who also him- 
 self suffered, istilile and reiiih/ to strcik/^lhen them in conjession of their faith. 
 
 I Lei us l(!ar iherelore les"t perhaps torsaking the promise of entering into his rest, some of 
 j'oii be thongbt to be waiuiiig. 2 For to us also it iiath been denounced, as also to them, but 
 the word ol lieariiiL; i!id not profit liu^in, not niixt with faith of those things which they heard. 
 'S For we that have believed, siiall enter into the rest: as he said. As I swear m /m/ mratk, if 
 then shall enter Into nil/ rest : and tridy the works from the fbimdation of the world being perfited. 
 4 For lie said in a c:'ert;iin place of the seventh day, thus, And God rested the seuenlh day from all 
 his works. 5 And again in this. If Ihey shall enter into my rest. 6 Because it remaineth that 
 certain enter into it, and they to whom it was first preached, did not enter because of incredii- 
 lity : 7 Again he limited a certain day: To-day, in David saying, after sq_ loiig time, as is 
 above said, Ta-dai/ if i/oit will hear his voice: do not obdurate your heart. 8 For it .Iesus had 
 giveti lliem rest : lie woidd never speak of another day afterward: 9 Therefore there is left 
 a sabl)aiisi;i lor the people ot God. 10 For he that is entered iiUo his rest, the same also hath 
 rested Ironi his works, as God irom his. 11 Let us hasten therefore to enter into that rest: that 
 no man tidi into the same example ol incredulity. 12 For the word of God is lively and forci- 
 ble, and iiiore piercing than any two-edged sword: and reaching unto the division ol the soul 
 ami the spirit, of the joints also and the marrows, and a discerner oi the cogitations and intents 
 of the iieart. 13 And there is no creature invisible in his sight, but all things are naked and 
 0|)en to Iiis eyes, to whom our speech is : 14 Having theretbre a great Hi"h Priest that hath 
 entered the heavens, .iKsits the bon of God, let us hold the confession. 15 Tor we have not a 
 High Priest that cannot have compassion on our infirmities: but tempted in all things by simi- 
 litude, except sin. 16 Let us go therefore with confidence to the throne of grace, that we may 
 obtain mercy, and find grace in seasonable aid. 
 
 C H A P T E R V . 
 That Christ being a man and infirm, was therein but as all Priests, and that he also xims called of God 
 lo this office : offering as the others: 8 and suffered obediently for our example. 11 Of vjhose 
 Priesthood lie Uulh much to say, but thai the Hebrews have need rather to hear their Catechism 
 afiaiii. 
 
 1 For every high Priest taken from among men, is appointed for men in those things that 
 pertain to God : that he may offer gifts and sacrifices for sins : 2 That can have compassion 
 
 Annotations. 
 
 ver. 4. Seventh day. If tlie Apostle had not 
 evidently here showed, that the Sabbath's rest 
 was a figure of the eternal repose in heaven, 
 who durst to have applied that scripture of 
 God's rest the seventh day, to that purpose? 
 Or how can our adversaries now reprehend 
 the like application manitoldly used in all holy 
 ancient wriiers to the like end ' 
 
 ver. 12. Word (f God. Whatsoever God 
 threateneth by his" word concerning the pu- 
 nishment of sin and incredulity, shall be execu- 
 ted, be the olfence never so secret, deep, or 
 liidden in our hearts, because God's speech 
 passeth easily and searcheth thoroughly every 
 part, power, and facidty of man's soul. 
 
 ver. 16. iiel us go with confidence. The ad- 
 versaries go about to prove by these words, 
 that we need no help of Saints to obtain any 
 thing. Christ himself being so ready, and we 
 being adinoiiished to come to him with conli- 
 
 Annotations. 
 
 ver. 1. Every Priest. By the description of 
 
 a Priest or high Priest, tor to this purpose all 
 
 is one matter, he proveth Christ to be one in 
 
 most excellent sort : first then, a Priest must not 
 
 Chapter 4. 
 dence as to a most merciful Mediator and 
 Bishop. But by that argument they may as 
 well take away the helps and prayers of the 
 living one for another. And we do not require 
 the hcl|) either of the Saints ill heaven, or of 
 our brethren in earth, for any mistrust of God's 
 mercy, but for our own unworthiness : being 
 assured that the prayer of a just luan availeth 
 more with him, than the desire of a grievous 
 sinner : and of a nuiuber making intercession 
 together, rather than of a man alone, which the 
 Heretics cannot deny, except they reprove the 
 IJJain Scriptures. Neither do we come less to 
 him, or with less confidence, when we come 
 accompanied with the prayers of Angels, 
 Saints, Priests, or just men joining with 
 us, as they fondly imagine and ])retend : but 
 with much more affiance in his grace, mer- 
 cy, and merits, than if we prayed ourselves 
 alone. 
 
 Chaptkr 5. 
 be an Anixel, or of any other nature but man's. 
 Secondly, every man is not a Priest, but such a 
 one as is specially chosen out of the rest, and 
 preferred before other of the community, se- 
 
HEBREWS. 
 
 ssa 
 
 on them that by ifrrorant and do err: because himself also is compassed wiih inhrriiity. 3 
 And thercibrj he ought, as for the people, so also tor liimseirto offer ior sins. 4 Is'eiilur'doth 
 any man take the hooour to hiiuselt, but he that is called ot God, as Aaron. 5 So Cluist also 
 did not glority hinisell tliat he might be made a high Priest : but he that spake to hiin. My Son 
 u,t lluiu, I l/iis clay have Legolten lliee. 6 As also in another place he saith, Thou art Prkat jirever^ 
 
 Annotations. 
 vered, assumpted, and exalted into a higher 
 Btate and dignity than the vulgar Thirdly, 
 the cause and purpose why he is so sequesiered 
 andpickedout troni theresidue istotakecharge 
 ot Divine things, to deal as a mediator between 
 God and the people, to be the deputy of men 
 in such things as they have to crave or to re- 
 ceive of (iod, and to present or give to him 
 again. Fourthly, tlie most proper and princi- 
 pal part of a Priest's otHce is, to offer oblations, 
 gifts and sacrifices to God, for the sins of the 
 people : without which kind ot most sovereign 
 duties, no person, people, or commonwealth 
 can appertain to God : and which can be done 
 by none, of what other dignify or calling so- 
 ever he be in the world, that is not a Priest : 
 divers Princes, as we read in the Scriptures, 
 punished by God, and king Saul deposed from 
 his kingdom, specially for attempting the 
 same. 
 
 And generally we may learn here, that in 
 ijs qu'B sunt ad Dcnm, in all matters touch- 
 ing God, his service, and religion, the Priest 
 hath only charge and authority : as the Prince 
 temporal is the people's governor, guider, and 
 sovereign, in the things touching their world' 
 affairs : which must for all that by him be di- 
 rected and managed no otherwise, but as is 
 agreeable to the due worship and service of 
 GTod. Against which, if the terrene Powers 
 commit any thing, the Priests ought to admo- 
 nish them from God. 
 
 We learn also hereby, that every one is not 
 a Priest, and that the people must always have 
 certain persons chosen out from among them, 
 to deal in their suits, and causes with God, to 
 pray, to minister Sacraments, and to sacrifice 
 for them. And whereas the Protestants will 
 have no Priest, Priesthood, nor sacrifice, but 
 Christ and his death, pretending these words 
 of thea|)ostle to be verified only in the Priest- 
 hood and service of the old law, and Christ's 
 person alone, and after him of no more : there- 
 in they show themselves to be ignorant of the 
 Scriptures, and of the state of the New Testa- 
 tameiit, and induce a plain Atheism and godli- 
 ness inio the world. For so long as man hath 
 to do with God, there must needs be some de- 
 puted, and chosen out from among the rest, to 
 deal according to this declaration of the Apos- 
 tle, in things pertaining to God, and those must 
 be Priests: for else, if men need to deal no 
 more, but inmiediately with Christ, what do 
 they with their ministers ? ^ hy let they not 
 every man prav, and minister tor himself and 
 to himself? What do they with Sacraments, 
 seeing Christ's death is as well sufficient with- 
 out them, as without sacrifice l Why stand- 
 eth not his death as well wiih Sacrifice, as 
 with Sacraments : as well with Priesthood, as 
 with other ecclesiastical function? There is 
 no other cause in the world, but that, sacri- 
 
 CllAPTEll 5. 
 
 fice being the most principal act of rclitrion 
 tliat man oweth unto God, both by his law, 
 and by the law of nature, the devil by these 
 his ministers, under pretence of deferring or 
 attributing the more to Christ's death, would 
 abolish it. 
 
 This definition of a Priest and his function, 
 with all the properties thereto belonging, hold- 
 eih not only in the law of Moses, and order 
 of Aaron's Priesthood, but it was true before, 
 in the law of nature, in the patriarchs, in 
 Melchisedec, and now in Christ, and all his 
 Aposiies and Priests of the New Testament : 
 saving that it is a peculiar excellence in Christ, 
 that he only offered for other men's, sins, and 
 not at all for his own, as all other do. 
 
 ver.4. Takelh to himself. A special proviso for 
 all Priests, Preachers, and such as have to deal 
 for the people in things pertaining to God, that 
 they take not that honour or olfice at their own 
 hands, but by lawful calling and consecration, 
 even as Aaron did. By v\ hich clause if you 
 examine Luther, Calvin, Beza, and the like : 
 or if all such as now-a-days intrude themselves 
 into sacred functions, look into their conscien- 
 ces, great and foul matter of damnation \Vill 
 appear. 
 
 ver. 5. Did not glorify himself. The dignity 
 of Priesthood must needs be passing high and 
 sovereign, when it was .a projnOtion and prefer- 
 ment in the son of God himself according to 
 his manhood, and when he would not usurp, nor 
 take upon him the same, without his father's 
 express connnission and calling thereunto. 
 An external example of humility, and an argu- 
 ment of condemnation to all mortal men, that 
 arrogate unjustly any function or power spirit- 
 ual, that is not given them from above, and by 
 lawful calling, and commission of their supe- 
 riors. 
 
 ver. 6. A Priest forever. In the 109th Psalm, 
 from whence this testimony is taken, both 
 Christ's kingdom and Priesthood are sot forth, 
 but the Apostle urgeth specially Ins Priesthood, 
 as the more excellent and pre-eminent state in 
 him, our redernption being wrought and 
 achieved by sacrihce, which was an act of his 
 Priesthood, and not of his kingly power, 
 though he was properly a kinj^ als'o, as Mel- 
 chisedec wasbotlvPriestand King, being a re- 
 semblance of Christ. in both, but much more in 
 his priesthood. And our Lord had this excel- 
 lent double dignity, as appeareth by the dis- 
 course of Paul, and his allegations here out of 
 the Psalms, at the very first moment of his 
 conception or incarnation. For you must be- 
 ware of the wicked heresy of the Arians and 
 Calvinists, except in these latter it be raihej-an 
 error proceeding of ignorance, that stick not 
 to say, that Christ was a Priest, or did sacri- 
 fice, according to his iGodhead. Which is to 
 make Christ, God the Father priest, and not 
 
SfiO 
 
 HEBliCWS. 
 
 recording to the order qf Melchisakc. 7 Who in ihe days of his flesli, with a strong cry and 
 te.irs, oriering prayers and jiupplicaiions <.o liirn that could save hiin trorn death was heard tor 
 liis reverence, ti And truly wliercas lie was the Son, he learned by those things which he 
 sulFered, obedience. 'J Ana being uonsuinniate, wa-s made to all that obey him, cause of eter- 
 
 AN.s*0'r.\rip.>is. 
 his Son, and to do sacrifice and lunii-ige to him 
 as his Lord, and not as liis egualii dignity and 
 nature. Augustine sallh iit A'oL 109, Thai as 
 he Was mail, lie was Pru si ■' ax Gud, he was 7\(>t 
 Priest, 'i'heodoretin Psal. 109. Asman,he did 
 offer sacrifice : but as (rod, he did receive sai rijjce. 
 Christ iouchiiiic hl,<: humanitu teas adled a PritsI, 
 and he offered no other host hut A** ?"^''* bed;/, 4''-. 
 . Dialog. 1. circa med. Some of our new ina.s- 
 ters not knowing so much, did let latl out oi 
 their pens ihc contrary, and being admoui.-shed 
 of the error, and that it was very Arianioui, yet 
 they per.sisl in it of mere ignorance in the 
 grounds of Divinity. 
 
 ver. 7. With a' strong cry. Though our 
 Saviour make intercession for ns, according to 
 his human nature, continually in heaven also ; 
 yet he doth not in any external creature make 
 sacritice, nor use the prayers sacriticial, by 
 which our redemption was achieved, as he did 
 in the time of his mortal life, and in the act of 
 his passion, and most princijiaHy where with a 
 loud voice, and with this prayer. In minus tii.as 
 tommemlo spiritam ineum, he voluntarily deposed 
 his soul, yielding it in most proper sort for a 
 sacrifice. For in that last point of his death, 
 consisteth specially his high priestly oflice, 
 and the very work and consummation of our 
 redemptioi). 
 
 Observe, moreover, that though commonly 
 every faithful i)erson pray both for hiinselt and 
 others, and offer his jirayers to God, yet none 
 otVereth by oliice, and special deputation, and 
 appointment, in the person of the whole Church 
 and the people, saving the Priest. Whose 
 prayers therefore be more effectual in them- 
 selves, fir that they be the voice of all faithl'ul 
 men together, made by him that is appointed 
 and received of God for the people's legate. 
 And of this kind were all Ciinsl's prayers, in 
 all his life and death, as all his other actions 
 were: his fasting, watching, preaching, insti- 
 tuting, minislerinij, or receiving Sacraments : 
 every one being done as Priestly actions. 
 
 ver. 7. For his reverence. These words have 
 our fjUiilish translators perniciously and most 
 presumptuously corrupted, turning them llius, 
 In that which he feared, contrary to the version 
 and sense of all antiquity, and to Erasmus also, 
 and contrary to the ordinary use of tiie Greek 
 word, as Beza himself defineth it, Luk. 2. v. 25, 
 and contrary to the proprieiy of the Greek 
 phrase, as not only the Catliolics, but the best 
 learned I-utiierans do show and prove by many 
 c.\amples. They follow herein the singular 
 presinnption of Calvin, who was the first, as 
 his fellow Beza confesseth, that ever found out 
 this interpretation. Which neither, Chrysos- 
 toni, nor any other, as perfect Grecians as they 
 were, could ever espy Wlun-e only to have 
 made choice of fliat imoions and arrogant Sec- 
 tary's sense, before liie said fatiiers' and all the 
 Church's besides, had been shameful enough : 
 
 ClI.VI'TER ;0. 
 
 iHjt to set ihe same'down for very Scripture of 
 God's blessed word, that is intolerable and 
 passeth ali impiety. And we see plainly that 
 they have no conscience, indiU'ere.ncy, nor 
 oilier purpose, but to make the poor Readers 
 believe, that their opinions be God's own word, 
 and to draw the Scriptures to sound after the 
 fantasy of their h resies. But if the good 
 Reader knew, for what point of doctrine they 
 have thus framed their translation, they would 
 abhor them to the depth of Hell. Forsooth it 
 is thus: they would have this Scripture 
 mean, that Christ was in horrible fear of damna- 
 tion, and that he was not only in pains corporal 
 upon the Cross, which they hold, not to have 
 been sufficient for man's redemption, but that 
 he was in the very sorrows and distresses of 
 the da.nned, without any difference, but that it 
 was not everlasting, as theirs is. 
 
 For this horrible blasphemy, which is their 
 interpretation of Christ's descending into Hell, 
 God's holy word must be corrupted, and the 
 sacrifices of Christ's death, whereof they talk 
 so presumptuously, must not be enough for 
 our redemption, except he be damned for us 
 also to the pains of Hell. Wo be to our poor 
 Country, that must have such books, and read 
 such translations. Calvin and Beza in their 
 Commentaries and Annotations upon this place, 
 for defence of the said blasphemies, have thus 
 translated this text. Annotations. Act. 2. 27. 
 and Matt. 27. 46. 
 
 ver. y. Consummate. The full work of his 
 sacrifice, by which we were redeemed, was 
 wholly consummate and accomplished, at the 
 yielding up of his spirit to God the Father, 
 when he said, Consumnmlum est. Though for to 
 make the same effectual to the salvation of 
 particular men, he himself did divers things, 
 and now doth in heaven, and ourselves also 
 must use many means, for the application 
 thereof, to our particular necessities. 
 
 ver. 9. Was made to all. The Protestants upon 
 pretence of the sufficiency of Christ's passion, 
 and his only redemption, oppose themselves 
 guilefully in the sight of the simple, against 
 tiie invocation of Saints, and tli<;ir interces- 
 sion, and help of us, against our penitential 
 works, or sufferings for our own sins, either in 
 this life or the ne.xt : against the merits of fast- 
 ing, praying, alms, and other things, commend- 
 ed to us in holy writ, and against most things 
 done in the Churcii, in Sacrifice, Sacrament 
 and ceremony. I3ut this place, and many 
 other show, that Christ's Passion, though it be 
 of itself far more sufficient and forcible, than 
 the Protestants in their baseness of understand- 
 ing cati consider, yet pr.ffiteth none but such, 
 as both do his commandments, and use su-'h 
 remedies and means to apply the benefit 
 thereof to themselves, as he ajip oin'eth in his 
 word, or by the Holy Ghost in his Church, and 
 the Heretics that say, faith only is the tiling 
 
HEBREWS. 
 
 361 
 
 ftal salvation, 10 Called of God a high Priest according to the order of Melchisedec. 11 Of 
 ■wiioiii we iiave great spoecli and inexplicable to utter : because you are become weak to hear. 
 12 For whereas you ought to be masters for your time, you need to be taught again yourselves 
 what be the elements of the beginning of the words oi God ■• and you are become such as have 
 need of milk, and not of strong meat. 13 For every one that is partaker of milk, is unskilful 
 of the word of justice : for he is a child. 14 But strong meat is for the perfect, them that by 
 custom have their senses exercised to the discerr'ng of good and evil. 
 
 GHAPTElv VI. 
 
 He exhortelh them to he perfect scholars, and not to need to he Catechumens again, 4 ronsiderivg they 
 
 cannot hel\aptized airain ; 9 and. rrmcmhering their former good works, J or the uhirh God will not 
 
 fail to perform them his promise, if Ihei/ fail not to imitate Abraham hif perseverance in the faith with 
 
 patience. 20 And so endclh his'digression, and returneth to the matter of Christ's Priesthood. 
 
 1 Wherefore interniitiing the word of the be.'irming of Christ, let us proceed to perteclion, 
 
 not again laying the foundation of penance from dead works, and of faith tovvai d God, 2 Of the 
 
 doctrme of baptisms, and of imposition of hands, and of the resurrection of the dead, and 
 
 of eternal judgment. 3 And this shall we do, if God will permit. 4 For it is impossible for 
 
 them that were once illuminated, have tasted also the heavenly gift, and were made partakers 
 
 Annotations. 
 required to apply Christ's benefits unto us, are 
 hereby also easily refuted, for we do not obey 
 him only by believing, but by doing whatsoe- 
 ver he commaiideth. Lastly, v>e note in the 
 same words, that Christ appointcth not by his 
 absolute and eternal election, men so to be par- 
 takers of the fruit of his redemption, without 
 any condition or respect of their own works, 
 obedience or free will: but with this condi- 
 tion always, if men will obey him, and do that 
 which he appointeth. Augustine, or Prosper, 
 to 7. Respons. Prosperi. lib. 2. artir. 1. ad ohjeclio- 
 7ies Vincentij, where he saith of the cup of 
 Christ's Passion, It hath indeed in itself, to profit 
 all: hut ij it he not dninken it healtth not. 
 
 ver. 11. Itiexplicahle. Intending to treat more 
 largely and particularly of Christ's or Melchi- 
 dec's Priesthood, he forewarneth them that 
 the mystery thereof is far passing their capa- 
 city, and that through their feebleness in faith 
 
 ANiN'OTATIOXS. 
 
 ver. 1. The foundation of penance. We see 
 hereby, that the first grounds of Christian in- 
 stitution or Catechism were in the Primitive 
 Church, and that there was ever a necessary 
 instruction and belief of certain points had by 
 word of mouth atid tradition, before men came 
 to the Scriptures : which could not treat of 
 things so particularly, as was requisite for the 
 teacning of all necessary grounds. Among 
 these points were the 12 articles contained in 
 the Apostles' Creed : the doctrine of penance 
 before Baptism, the manner and necessity of 
 Baptism, the Sacrament of imposition of 
 hands after Baptism, called Confirmation : 
 the Articles of the Resurrection, .Judgment, and 
 such like. Without which thines first laid, if 
 one should be sent to pick his faith out of the 
 Scriptures, there would be mad rule quickly. 
 Augustine in exposit. inchoat. ep. ad Ro. versus 
 finem. 
 
 ver. 4. ImpossHtle. How hard the holy Scrip- 
 tures be, and how dangerous they be read of 
 the unlearned, or of the proud be they never so 
 well learned, this one place misht teach us 
 Whereas the Novatians of old did so stumble, 
 that thev thought and heretically tauirht, that 
 none falling into any mortal sin after Baptism, 
 could be received to mercy or penance in the 
 31 
 
 Chapter 5. 
 and weakness of understanding, he is forced to 
 omit divers deep points concerning the Priest- 
 hood of the new law. Among which, no doubt, 
 the mystery of the Sacrament and Sacrifice of 
 the altar, called Mass, was a principal and per- 
 tinent matter : which the Apostles and P'a- 
 thers of Primitive Church used not to treat of 
 so largely and particularly in their writings, 
 which might come to the hands el the unfaith- 
 ful, who of all things took soonest scandal of 
 the B. Sacrament, as we see, Jo. 6. He spake 
 to the Hebrews, saith Hierome, ep. 128 ; that is, to 
 the Jens, and not to the faith fid men, to vhmn he 
 might have been hold ioutier the Sacrament. And 
 indeed it was not reasonable to talk much to 
 them of that sacrifice which was the resem- 
 blance of Christ's death, when they thought 
 not right of Christ's death itself. Which ihe 
 Apostle's wisdom and silence our Adversaries 
 wickedly abuse against the holy Mass. 
 
 Chapter 6. 
 Church: and so to a contentious man. that 
 would follow his own sense, or the bare words, 
 without regard to the Church's sense and rule 
 of faith, after whicli every Scripture must he 
 expounded, the Apostle's speech doth here 
 soimd. Even as to the simple, and to the He- 
 retic that submitteth not his sense to the 
 Church's judgment, certain places of this same 
 Epistle, seem at the first sight, to stand auainst 
 the daily oblation or sacrifice of the Mass : 
 which yet in truth make no more for that pur- 
 pose, thanthis text we now stand on, serveth 
 the Novatians. 
 
 And let the good Readers beware here also 
 of the Protestant's exposition, for they are 
 herein worse than Novatians, specially such as 
 precisely follow Calvin : holding impiously, 
 that it is impossible for one that forsakoth en- 
 tirely his fliith, that is, becometh an Apostafe 
 or a Heretic, to be received to penance or God's 
 mercy. To establish which false and damna- 
 ble sense these fellows make nothing of Ai^- 
 brose's, Chrysostoni's, and the other fathers" 
 exposition, which is the holy Church's sense. 
 That the Apostle meaneih of that penance 
 which is done before and in Baptism, which is" 
 no more to say, but that it is impossible to be 
 baptized again, and thereby to be renovated 
 
3G2 
 
 HEBREWS 
 
 of the Holy Ghost, 5 Have moreover tasted the good word of God, and the powers of the 
 world to come, 6 Ajid are tullcn; to be reiiowod again to penance, crucifying attain to them- 
 selves the Son ot' CJod, and makinij him a mockeiy. 7 For the earth drinking (he rain often 
 coming upon it, and bring' th fordi grass commodious tor them by vvliom it is tilhd, receiveth 
 blessing of God. 8 liui bringetii iorth thorns and briers, it is reprobate, and very near 
 a curse, whose end is, to be burnt. 'J But we conlidently trust of you, my best beloved, better 
 things, and nearer to salvation: althouKh wc speak thus. 10 For God is not unjust, that he 
 should forget your work and love wliicli you liave showed in hisname, which have ministered 
 to the saiius and do nnnister. 11 And our desire is that every one of you show forth the same 
 carefulness to the accomplishing of hope inito the end : l"i That you become not slothful, but 
 imitators of them wluch bv faith and patience shall iulierit the promises. 13 For God promis- 
 ing to Abraham, because fie had mine greater by whom he might swear, he svvare by himself, 
 14 Saying, Unless blessing I shall bless thee, and multiplying shall muliii)ly thee. 15 And so 
 paliently enduring he obtained the iironuse. Itj For men swear by a <rreater than themselves : 
 and ihe end of all their controversy, for ihe confirmation, is an oath. 17 Wherein God meaning 
 rnore abmidantly to show to the heirs of the promise the stability of his counsel, he interposed 
 ail oath : 1'8 'rliat by iwo things immovable whereby it is impossible ibr God to lie, we may 
 have a riiost striMig comli^rt, who have fled to hold fast the hope proposed, 19 Which we have 
 as an anchor of the soul, sure ;md fi:rm, and going in into the inner parts of the veil, '20 Where 
 Jesus the precursor lor us is entered, made a high priest for ever according to the order of 
 Melchisedec. 
 
 CHAPTER VII. 
 To prove the Priesfhmd of Christ incomparohh/ to excel the Priesthood of Anroii, urid thereftrre that 
 /jtvitical priesthood now to ceaae, and lual law also with it, he scannelh every word of Ihe verse al- 
 leged out of the Psalm, Our Lord hath sworn: thou art a Priest forever, according to the 
 order of Melchisedec. 
 
 1 For this Melchisedec the King of Salem, Priest of the God mo.st high, who met Abraham 
 returning from the slaughter of the kings, and blessed hiin : 2 To whom also, Abraham di- 
 vided tithes of all : first indeed by interpretation, the king of justice : and then also king of 
 Saletn, which is to say king of peace, 3 Without father, without mother, without genealogy 
 
 Annot.vtioxs. 
 and illuminated, to die, be buried, and rise 
 agiin the second time in Christ, in so easy 
 and perfect jienatice atid cleansing of sins, as 
 thit iirst sacrament of generation did yield; 
 which applieth Chrisl's death in such ample 
 manner to the receivers, that it taketli away all 
 pains due for sins before committed : and there- 
 fore requireth no further pen<mce afterward, 
 for the sins before connnitted, all being washed 
 away by the force of that sacrament duly taken. 
 Augustine calleth the remission in Baptisnt, 
 Mugiuini indiilgentiam, a great pardon, Encki- 
 rid. c. 61. 
 
 Tiie Apostle therefore warneth them, that 
 if they tall from their faith, and from Christ's 
 grace and law which they once received in 
 tneir Baptism, they may not look to have any 
 more that first great and large remedy ap|)lied 
 unto them, nor no man else that sinneth after 
 Baptism : though the other penance which is 
 called the Seiond table after shipwreck which is 
 a more painful medicine for sin than Baptism, 
 requiring much fasting, praying and other af- 
 flictions corporal, is opeti not only to other sin- 
 ners, but to all once baptized. Heretics, or op- 
 Annotations. 
 
 ver. 1. Mekhisrdec. The excellency of this 
 person was so great, that some of the antiquitv 
 took him to be an Antrel, and some the Holy 
 GJiost. Whii:h opinion not only the Hebrews, 
 that avouch him to be Sem the*!oti (if N le, but 
 also the chief father ^ of the Christians do con- 
 dc'un: not diiiibtinir but he was a mere man 
 and a priest a id a kin^r, whosoever he was, 
 for else he ciuhl not iti otKce anii order aiul 
 eacrifice hiive been so pcr.'iect a type and re- 
 
 CHAPTf;R 6. 
 
 pugners of the truth maliciously and of purpose 
 or whrit way soever, during this life. Cyprinn, 
 Ep. 52. Ambrose upon this ijlace. Au"ustine, 
 cuitf. ep. Parm. lib. 2. c. 13. and cp. 50. Damas- 
 cene, lib. 4. c. 10. 
 
 ver. y. \V>: confidently. It is evident by these 
 words, against the Novatitms and the Cal- 
 vmists, that Paul meant not precisely, that 
 they had done, or could do anv such sin, 
 whereby they should be put out of all hope ot 
 salvation, and be sure of damnation, during 
 their life. 
 
 ver. 10. God. is not unjust. It is a world to 
 see,vvluitwriiigingand writhingthe Protestants 
 make, to shift theniselves from the evidence 
 of these words, which make it most clear to 
 all not blinded in pride and contention, that 
 good works be meritorious, and the very cause 
 of salvation, so far that (J:)d should be unjust, 
 it' he rendered not heaven for the same. Revera 
 prundis injustilia Dei, saith IIierom(>, -S/ tantum 
 jtectatapuniret, et bona opera non snscij>eret. In- 
 deed preat were God's injustice, if he would only 
 punish sins, and would not receive good works. 
 Lib. 2. cont. Jvvin. c. 2. 
 
 ClIAPTEU 7. 
 
 semblance of our Saviour, as in this chapter 
 and other is showed. 
 
 ver. 2. The kini; of. When the fathers and 
 Catholic expositors pike out allegories and 
 mysteries out of the names of men, the Pro- 
 testants not endued with the spirit whereby 
 the Scriptures were given, deride their holy 
 labours in the search of the same: but the 
 Apos le finde h high mystery in the very namea 
 of persons and places. 
 
HEBREWS. 
 
 363 
 
 having neither beginning of days nor end of life, but likened to the Son of God, conlinueth a 
 Priest for ever. 4 And "behold how great this man is, to whom also Abraham the Patriarch 
 gave tithes of the principal things. 5 And certes they of the sons ot Levi that take the priest- 
 hood, iiave couiinandment to take tithes of the people according to the Law, ihal is to say, of 
 their brethren : albeit themselves also issued out of the loins of Abraham. G But he whose 
 generation is not numbered among them, took tithes of Abraham, and blessed him that had the 
 promises. 7 But without all contradiction, that which is less, is blessed of ihe better. 8 And 
 liere indeed, men that die, receive tithes: but there he hath witness, that he liveth. 9 And, 
 that it may so be said, by Abraham, Levi also, which, received tithes, was tithed. 10 For as 
 yet he was in his father's loins, when Molchisedec met him. 11 If then consummation was 
 by the Levitical priesthood, tor under it the people received the Law, what necessity was there 
 yet another priest to rise according to the order of Melchisedec, and not to be called accord- 
 
 Annotatio.'JS. 
 
 ver. 3. Withoul father. Not that he was with- 
 out father and mother, saith fiieroine, epL 126. 
 for Christ himself was not without father, ac- 
 cording to his divinity, nor without mother in 
 his humanity : but for that his pedigree is not 
 .set out in the Genesis, as the genealogy of 
 other Patriarchs is, but is suddenly induced in 
 the holy history, no mention made of his stock, 
 tribe, beginning or ending, and therefore in 
 this case also resembling in this sort the Son 
 of Gad, whose generation was extraordinary, 
 mir.iculous, and ineffable, according to both 
 his natures, lacking a father in the one, and a 
 mother in the other, his person having neither 
 beginning nor ending, and his kingdom and 
 priesthood specially, in himself and in the 
 Chiiroh, bein^ eternal, both in respect of the 
 time past, and the time to come: as the said 
 Doctor in the same Epistle writeth. ^ 
 
 ver, 4. Behold. To prove that Christ's priest- 
 hood far passeth the priesthood of Aaron : and 
 the priesthood of the New Testament, the 
 priesthood of the old law : and consequently 
 that the sacrifice of our Saviour and the sacri- 
 lice of the Church doth much excel the sacri- 
 fices of Moses' law, he disputeth profoundly 
 ot^ the pre-eminences of Melchisedec above 
 the great Patriarch Abraham, who was father 
 of the Levites. 
 
 ver. 4. Tilhes. The first pre-eminence, that 
 Abraham paid tithes, and that of the best and 
 most chief things that he had, unto Melchi- 
 sedec, as a duty and homage, not for himself 
 only in person, but for Levi, who yet was not 
 born, and so for the whole priesthood of Levi's 
 stock, acknov.dedging thereby, Melchisedec 
 not only to be a priest, but his priest and supe- 
 rior, and so of all the Levitical order. And it 
 is here to be observed, that whereas in the 14. 
 of Gen. whence this holy narration is taken, 
 both in the Hebrew, and in the 70. it standeth 
 inditl'erent or doubtful, whether Melchisedec 
 paid tithes to Abraham, or look tithes of him : 
 the Apostle here putteth all out of controversy, 
 plainly declaring that Abraham paid tithes to 
 th 2 others, as the inferior to his priest and su- 
 perior. And touching payment of tithes, it is 
 a natural dury, that men owe to God in all 
 laws, and to be given to his priests in his be- 
 half, for their honour and livelihood. .Jacob 
 promised or vowed to pay them. Gen. 2S. 
 Moses appointed them, Levii. 27. Nam. 18. 
 Dent. 12. 14. 26. Christ confirmeih that duty. 
 Malt. 23. and Abraham specially here giveth 
 tliem to Melchisedec. plainly thereby approv- 
 
 Chapter 7. 
 ing them or their equivalent to be due to Christ 
 and the priesthood of the Now Testament,' 
 much more than either in the law of Moses, or 
 in the law of Nature. Of which tithes due to 
 the clergy of Christ's Church, Cyprian, Ep. 66. 
 Hierome, Ep. 1. cap. 7. and Ep. 2. cap. 5, to 
 Heliodorus and Nepotianus. Augustine, >S'er. 
 loy. de tempore. 
 
 ver. 7 Is blessed of the better. The second 
 pre-eminence is, that Melchisedec did bless 
 Abraham : which we see here Paul maketh a 
 great and Sovereign holy thing, grounding our 
 Saviour's prerogative above The whole order 
 of Aaron therein: and we see that in this sort 
 it is the proper act of Priesthood: and that 
 without all controversy as the Apostle saith, he 
 is greater in dignity, that hath authority to 
 bless, than the person that hath not, and there- 
 fore the priest's vocation to be in this behalf 
 far above any earthly king, who hath not power 
 to give benediction in this sacred manner, nei- 
 ther to man, nor other creature. As here Mel- 
 chisedec, so Christ blessed much more, and so 
 have the Bishops of his Church done, and do. 
 Which no man can marvel that ourforefathers 
 have so highly esteemed and sought for, if he 
 mark the wonderful mystery and grace thereof 
 here expressed. This Patriarch also which 
 here takcth blessing of Melchisedec, himself, 
 though in an inferior sort, blessed his sons, as 
 the other Patriarchs did, and fathers do their 
 children by that example. ■ 
 
 ver. 8. Men that die. The tithes given to Mel- 
 chisedec were not given as to amere mortal 
 man, as all of the tribe of Levi's and Aaron's 
 order were : but as to one representing the 
 Son of God, who now liveth and reigncth and 
 holdeth his priesthood and the function thereof 
 forever. 
 
 ver. 11. If consummation. The principal pro- 
 position of the whole epistle and all the Apos- 
 tle's discourse, is referred and grounded upon 
 the former prerogatives of Melchisedec above 
 Abraham and Levi : that is, that the end, per- 
 fection, accomplishment, and consummation of 
 all man's duties and debts to God, by the ge- 
 neral redemption, satisfaction, full price and 
 perfect ransom of all mankind, was not achiev- 
 ed by any or all the priests of Aaron's order, 
 nor by any sacrifice or act of that priesthood, 
 or of all the law of Moses, which was ground- 
 ed upon the Levitical Priesthood, but by Christ 
 and his Priesthood, which is of the order an.d 
 rite of Melchisedec. 
 
 ver. 11. What necessilrj. This disputation of 
 
3C1 
 
 HEBREWS. 
 
 ing to the order of Aaron? 12 For tlie priestliootl being translated, it is necessary that a trans- 
 lation of the Law also be made. 13 For he on whom itiese things be said is of another tribe 
 ot the which, none attended on the aliar. M For it is manifest thai our Lord sprung of Juda : 
 in the which tribe Moses spake noihinif of Priests, lo And yet it is mucli more eviflent: if 
 according to the similitude ot .Melclu.sedec tlitre arise another priest. 16 Wliich was not made 
 according to the Law ot ilie carnal conmiaridment, but according to tlie power of life indisso- 
 luble. 17 For he witnessetli, That thou art a PrieHJonvcr, according to the order of Alelrhixedec. 
 
 An.\otations. 
 the pre-eminence of Christ's Priesthood above 
 the Levitical order, is against the erroneous 
 persuasion of tlie Jews, that thought their law, 
 priesthood, and sacrilices to lie everlasting, 
 and to be sufiicient in themselves, witiioutany 
 other priest than Aaron and his successor, and 
 without all relation to Christ's passion or anv 
 other redemption or remission, than that which 
 their Levitical offices did procure : not know- 
 ing that they were all figures of Christ's death, 
 and to be ended and accunipiished in the same. 
 Which point well understood and kept in mind, 
 will clear the whole controversy betwixt the 
 Catholics and Protestants, concerning the sa- 
 crifice of the Church, for, the scope of the 
 Apostle's disputation being, to avouch the dig- 
 nity, pre-eminence, necessity, and eternal fruit 
 and ert'ect of Christ's passion, he had not to 
 treat at all of the order, which is a sacrifice 
 depending of his passion, specially writing to 
 the flebrews, that were to be instructed and re- 
 formed first touching the sacrifice of the Cross, 
 before they could truitfully hear any thing of 
 the other, though in covert and by most evident 
 sequel of disputation, the learned and faithful 
 may easily perceive whereupon the said sacri- 
 fice of the Church, which is the Mass, is 
 grounded. And therefore Hierome saith, epist. 
 r^6, that all these commendations of Melchi- 
 sedec are in the type ot Christ, cujus profectus 
 EcclesicB sacramenta sunt. 
 
 ver. r2. Translated. Note well this place, and 
 you shall perceive thereby, that every lawful 
 ibrm and manner of law, state, or government 
 of God's people dependeth on priesthood, 
 riseth, standeth, falleth, or altereth with the 
 priesthood. Li the law of Nature, the state of 
 the people hanged on one kind of priesthood : 
 in the law ot Moses, ot another: in the state 
 of Christianity, of another: and therefore in 
 the former sentence the Apostle said, that the 
 .Tewi.sh people or commonwealth had their law 
 under the Levitical priesthood, and the Greek 
 more properly expresseth the matter, that they 
 were kgilinmted, that is to sav, made a lawtiil 
 
 Eeopleor community under God, by the priest- 
 ood, for there is no just nor lawful common- 
 wealth in the world, tiiat is not made legal and 
 God's peculiar, and distinguished from unlaw- 
 ful commonwealths that hold of false gods, or 
 of none at all, by priesthood. Whereupon it 
 is clear, that the new law, and all Christian 
 peoples, holding oi the same, is made lawful 
 by the priesthood of the New Testament, and 
 that the Protestants shamehdly are deceived, 
 and deceive others, that wouhf have Christian 
 commonwealths to lack an external priesthood, 
 or Christ's death lo al)()!ish the same, for, this 
 is a demonstration, that it Ctirist have abolish- 
 ed priesthood, he hath abolished the new law, 
 
 Chapter 7. 
 'whicii is the New Testament and stale of 
 grace, which all Christian commonwealths live 
 under. Neither were it true, that tlie priesthood 
 were translated with the law, if all external 
 priesthood ended by Christ's death, where liie 
 new law began, lor so the law should not de- 
 pend on priesthood, but dure when all priest- 
 hood were ended : which is against Paul's 
 doctrine. 
 
 Furthermore it is to be noted, that this legi- 
 timation or putting communities under law, 
 and priesthood, of what order soever, it is no 
 otherwise, but by joining one with another in 
 one homage of sacrifice external, which is the 
 proper act of jiriesthood, lor, as no lawful state 
 can be without priesthood, so no priesthood 
 can be without sacrifice. And we mean al- 
 ways of priesthood and sacrifice taken in their 
 own proper signification, as here Paul taketh 
 them, for the constitution, dirf'erence. altera- 
 tion, or translation of states and laws rise not 
 upon any mutation of spiritual or metaphori- 
 cally taken priesthood, or sacrifice: but upon 
 those things in proper acception, as it is most 
 plain. 
 
 Lastly, it followcth of this, that though Christ 
 truly sacrificed himself upon the Cross, there 
 is also a priest according to the order of Mel- 
 chisedec, and there made the full redemption 
 of the world, confirmed and consummated his 
 compact, and Testament, and the law and 
 priesthood of this his new and eternal state, by 
 his blood : yet that canirot be the form of sa- 
 crifice into which the old priesthood and sacri- 
 fices were translated, whereupon the Apostle 
 inferreth the translation of the law. For they 
 all were figures of Christ's death, and ended 
 in eft'ect at his death, yet they were not altered 
 into that kind of sacrifice, which was to be 
 made but once, and, was executed in such a 
 sort, that peoples and nations christened could 
 not meet often to worship at it, nor have iheir 
 law and priests constituted in the same, though 
 for the honour and duty, remembrance and re- 
 presentatiim thereof, not oiiiy we Christians, 
 but also all peoples, faithful both of .lews and 
 Gentiles, have iiad their priesthood and sacri- 
 fices, according to the difi'ercnce of their states. 
 Wiiich kind of sacrifices were translated one 
 into another: and so no doubt is the priesthood 
 Levitical properly turned into the priesthood 
 and sacrifice of the Church., according to Mel- 
 chisedec's rite, and Christ's institution in the 
 forms of broad and wine. 
 
 ver. 17. A Prienl forever. Christ is not called 
 a priest forever, only for that his person is eter- 
 nal, or for that he sitteth on the right hand of 
 God, and perpetually prayeth or makelh inter- 
 cession for us, or for that the etl'ecl of his death 
 ;3 everlasting: tor all this proveth not that in 
 
HEBREWS. 
 
 3G5 
 
 18 Reprobation certes is made of the former commandment, because of (he weakness and un- 
 profitableness thereof. 19 For the Law brought nothing to perfection, but an introduction of a 
 better hope, by the which we approach to God. 20 And inasmucii as it is not without an oath, 
 the other truly without an oath were made priests : 21 But this with an oath, by him that said 
 unto him : Oar Lord hath swum, and it sliall not npent him : thou art a Priest forever. 22 By so 
 much, is Jesus made a surety of a better testament. 23 And the other indeed were made 
 priests, being many, because that by death they were prohibited to continue : 24 But this, for 
 
 Annotations. 
 
 proper signification his priesthood is per- 
 petual: but according to the judgment of all 
 the iiitiiers grounded upon this deep and divine 
 discourse ot Paul, and upon the very nature, 
 definition, and propriety of priesthood, and the 
 excellent act and order of Melchisedec, and 
 the state of the new law, he is a priest forever 
 according to Melchi.sedec's order, specially in 
 respect of the sacrifice of his holy body and 
 blood, instituted at his last supper, and exe- 
 cuted by his commission, commandment, and 
 perpetual concurrence with his priests, in the 
 form of bread and wine : in which things only 
 the said high priest Melchisedec did sacrifice. 
 For though Paul make no express mention 
 hereof, because of the depth of the mystery, 
 and their incredulity, or feebleness to whom 
 he wrote : yet it is evident in the judgment of 
 all the learned fathers, without e.xception, that 
 ever wrote either upon this Epistle, or upon the 
 14. of Genesis, or the Psalm 109. or by occasion 
 have treated of the sacrifice of the altar, that 
 the eternity and proper act of Christ's priest- 
 hood, and consequently the immutability of the 
 nesv law, consisteth in the perpetual ofl'ering 
 of Christ's body and blood in the Church. 
 
 Which thing is so well known to the ad- 
 versaries of Christ's Church and priesthood, 
 andsogrante',!,thattheybe forced impudently to 
 cavil upon certain Hebrew particles, that Mel- 
 chisedec did not offer in bread and wine : yea 
 and when that will not serve, plainly to deny 
 him to have been a Priest: which is to give 
 checkmate to the Apostle, and to overthrow all 
 his discourse. Thus whiles these wicked men 
 pretend to defend Christ's only priesthood, they 
 mdeed abolish as much as in them lieth, the 
 whole order, office, and state of his eternal 
 Law and Priesthood. 
 
 Arnobius saith, Bi/ the mystery of hread and 
 wine he was made a Priest forever. The eternal 
 ■meinorij, hi/ which he gave the food of his bodi/ to 
 them that fear him, in Psal. 109. 110. Laciantius, 
 In the Church hemiist 7ieeds have his eternal priest- 
 ^losd nccordins: to the order of Melchisedec. Lib. 14. 
 Lisiilut. Hierome to Evagrius, Aaron's priest- 
 hood had 'in end, hut Melchisedec s, thai is, Christ's 
 and the C^hurch's, is perpetual, both for llie time 
 past and, to come. Chrysostom therefore calleth 
 the Ctiurch's sacrifice, /(tis?ir;»i inconminptihilem, 
 a liost or sacrifice that cannot be consume'l, Horn. 
 17. in 9. Heb. Cyprian, hotliam <fna subUita, nulla 
 esset fufiira religio, a host which being taken 
 away, there could be no religion, de , wna Do- 
 mini, na. 2. EiTir^senu=!, p^rpetuam ubli:tionem 
 el perpetno currenlem redimptinnein, a perpetual 
 'ohhitiun and a redemption thai runneth or conlinu- 
 >eth everlastinglif. Ham. 5. de Pascli. And our Sa- 
 •viour expresseth so much in the very institu- 
 tion of the blessed Sacrament of his bodv and 
 31* 
 
 Chapter 7. 
 blood : specially when he calleth the latter 
 kind, the New Testament in his blood, signifying 
 that as the old Law was stablished in the blood 
 of beasts, so the new, which is his eternal Tes- 
 tament, should be dedicated and perpetual in 
 his own blood : not only as it was shed on the 
 Cross, but as given in the chalice. And there- 
 fore into this sacrifice of the Altar, saith Au- 
 gustine, lib. 18. de Civit. cap. 20. Leo, Ser. 8. de 
 Passion, and the rest, were the old sacrifices to 
 be translated, Cyprian, episf. 63. ad Caicil. nu. 2. 
 Ambrose, de Sacram. lib. 5. 6. 4. Augustine, in 
 Psal. 33. Cone. 2. and lib. 17. de Civit. rap. 17. 
 Hierome, ep. 17. c. 2. and epist. 126. Epiph. 
 Hares. 55. Theodoret, ire i'i-aZ. 109. Damascen, 
 lib. 4. c. 14. 
 
 Finally, if any of the Fathers, or all the Fa- 
 thers, had either wisdom, grace, or intelligence 
 of God's words and mysteries, this is the truth. 
 If nothing will serve our adversaries, Christ 
 .Tksus confound them, and defend his eternal 
 priesthood, and state of his New Testament 
 established in the same. 
 
 ver. 18. Of the former commandment. The 
 whole law of Moses containing all their old 
 Priesthood, sacrifice, sacraments, and ceremo- 
 nies, is called the old comma ndmerit : and the 
 new Testament containing the sacrifice oS 
 Christ's body and blood, and all the sacra- 
 ments and graces given by the same, is named 
 the New mandatum : for which our forefathers 
 calleth the Thursday in the holy week, Maun- 
 dap Thursday, because that in it, the new law 
 and Testament was dedicated in the chalice of 
 his blood: the old mandatum, law, Priesthood, 
 and sacrifices for that they were insufficient 
 and imperfect, bein^ taken away: and this 
 new sacrifice, after the order of Melchisedec, 
 given in the place thereof. 
 
 ver. 19. The introduction. Ever observe, that 
 the abrogation of the old law, is not an abolish- 
 ing of all priesthood, but an introduction of a 
 new, containing the hope of eternal things, 
 where the old had but teniporal. 
 
 ver. 21. With an oath. This oath signifieth 
 the infallible and absolute promise of the eter- 
 nity of the new priesthood and state of the 
 church : Christ by his death and bloodshed in 
 the sacrifice of the cross, confirming it, sealing 
 it, and making himself the surety and pledge 
 thereof For tliough the new Testament was 
 instituted, given, and dedicated in the supper, 
 yet the warrant, confirmation, and eternal ope- 
 ration thereof was achieved upon the cross, in 
 the one oblation and one general and everlast- 
 ing redemption there made. 
 
 ver. 23. Beinir many. The Protestants not 
 understanding this place, feiirn very foolishly, 
 that the Apostle should make this difference 
 betwixt the old state and the new : that in the 
 
3fi6 
 
 HEBREWS. 
 
 that he continueth for ever, hath everlasting priesthood. 25 Whereby he is able to save also 
 forever going by himself to God : always living to make intercession for us. 26 For it was 
 seemly mat we should have such a High Priesi, holy, innocent, impoUuted, separate from sin- 
 ners, and made higher tlian the heavens. 27 Which hath not necessity daily, as the priests^ 
 first tor his owti sins to ot]'cr hosts, then, for the peoples,' for this he did once, in ollering him- 
 self. 28 For the Law appointeth priests them that have infirmity: but the word of the oath 
 which is after the Law, the Sou for ever perfected. 
 
 CHAPTER VIIL 
 Out of the same Psalm 109. he urgelh it also, Sit thou on my right hana, shmmit: that the Lcvltical 
 
 Tabernacle on earth, was but a shadow of his true Tabernacle in heaven : without vhich he shovid not 
 
 be a Priest at all : whereas he is oj a better Priesthood tlian they, as also he provelh by the excelleiicif 
 
 of the new Testament above the old. 
 
 1 But the sum concerning these things which he said, is: We have such a High Priest, 
 who is set on the right hand of the seat of majesty in the heavens, 2 A minister of the holies, 
 and of the true tabernacle, which our Lord pight, and not man. 3 For every hi"h Priest is 
 appointed to offer gifts and hosts, wherefore it is necessary that he also have something that he 
 may offer. 4 If then he were upon the earth, neither were he a Priest: whereas there were 
 
 Annotations. 
 old, there were many Priests : in the new, none 
 at all but Ciirist, which is against the Proplitt 
 Isaias, specially prophesying of the Priests of 
 tlie ne\v Testament, as Hierome doclarelh upon 
 the, same place, in these words, 1 on. shall be 
 colled the Priests of God: the iniiiisfers of our 
 God, shall it be said to you ; and it taketh all vi- 
 sible Priesthood, and consequently the lawful 
 state that the Church and God's people have 
 in earth, with all Sacrament and external wor- 
 ship. 
 
 Tiie Apostle then meaneth first, that the ab- 
 solute sacrifice of consummation, perfection, 
 and universal redemption, was but one, one 
 once done, and by one only Priest done, and 
 therefore it could not be any of the sacrifices, 
 or all the sacrifices of the Jew's law, or 
 wrought by any or by all of them, because they 
 were a number at once, and succeeding one 
 another, every of their offices and functions 
 ending by their death, and could not svork such 
 an eternal redemption, as by Christ only was 
 wrought upon the Cross. Secondly Paul insi- 
 nuateth thereupon, that Christ never loseth the 
 dignity or practice of his eternal Priesthood, 
 by death or otherwise, never yieldeth uy> to 
 any, never hath successors after him, that may 
 enter into his room or right of Priest liood, as 
 Aaron and all others had in the Leviiical 
 
 Annotations 
 ver. 2. Minister of the Iloliex. Christ living 
 and reigning in heaven, continueth iiis priestly 
 function still, and is Minister not of Moses' 
 Sancta and Tabernacle, but of his own body 
 and blood, which be the true Holies, and Ta- 
 bernacle, not forined by man, but by God's own 
 band. 
 
 ver. 3. Necessary that he aho. Even now be- 
 ing in lieaven, because he is a Bishop and 
 Priest, he must needs have somewhat to offer, 
 and wherein to do sacrifice: and that not in 
 spiritual sort only, for tliat could not make him 
 a Priest of any certain order. And it is most 
 false and wicked, to hold with the Calvinists, 
 that Melchisedec's priesthood was wholly spi- 
 ritual. For then Christ's death was not a cor- 
 poral, external, visible, and tridv named sacri- 
 fice: neither could Christ or Melcliisedec be 
 any otherwise a priest, than every faithful man 
 
 Chapter 7. 
 Priesthood, but that himself worketh and con- 
 curreth with his Ministers the Priests of the 
 new Testament, in all their acts of Priesthood, 
 as well of sacrifice as Sacrament, blessing, 
 nreaching, praying, and the like whatsoever. 
 This therefore was the fault of the Hebrews, 
 that they did not acknowledge their Levitical 
 sacrifices and Priesthodd to be reformed and 
 perfected by Christ's sacrifice on the cross : 
 and against them the Apostle only disputeth, 
 and not against our Priests of holy Church, or 
 the number of them, who all confess their 
 Priesthood !>nd all exercises of the same, ro de- 
 pend upon Christ's only perpetual Priesthood. 
 
 ver. 25. Always living. Christ according to 
 his h)nTum nature prayeth lor us, and continu- 
 ally representeth his former passion and me- 
 rits to God the Father. 
 
 ver. 27. This did he once. This is the special 
 pre-eminence of Christ, that he oft'ereth for 
 other men's sins onlv, having none of his own 
 to ofi'er for, as all other Priests both of the old 
 and new law have. And this again is the spe- 
 cial dignity of his own person, not communica- 
 ble to any other of what order of priesthood 
 soever, that he by his death, which is the only 
 oblation that is by the Apo.'itle declared to be • 
 irrciterable in itself, paid the one full suffici- 
 ent ransom for the redemption of all sins. 
 
 Chaptkh 8. 
 is: which to hold, as the Calvinists, following 
 their own doctrine, must needs do, is directly 
 against the Scriptures, and no less against 
 Christ's one oblation of his body upon the 
 Cross, than it is against the daily sacrifice of 
 his body upon the Altar. Therefore he hath 
 a certain host in external and proper manner, 
 to make perpetual oblation thereby in the 
 Church: for, visible and externtil act of sacri- 
 ficing in heaven he doth not exercise. 
 
 ver. 4. If upon the. earth. It is by his death, 
 and resurrection to life agiiin, that "his body is 
 become ajjt and fit in such divine sort to be 
 sacrificed perpetually. For if he had lived in 
 mortal sort still, that way of mystical repre- 
 sentation of breaking his body and separating 
 the blood from the same, could not have been 
 agreeable, and so the Church and Christian 
 people should have lacked a priesthood and 
 
HEBREWS. 
 
 367 
 
 (haf did offer gifis acrorJing to die law, 5 That serve tlie exemplar and shadow of heavenly 
 dungs. Asil was answered Moses, when he finished the tabernacle, See quod he, that thou 
 make all thinsrs according to the exemplar vvliich was sliowed thee in the mount. 6 But now 
 he hatii obtained a better ministry, by so much as he is a mediator of a better testament, which 
 is established in better promises. 7 For if that former had been void of fault, there should 
 not certes a place of a second been sought. 8 For blaming them, he saith : Behold llie days 
 sliali come, saiih our Lord : and I will consicininale upon (he house of Israel, and upon the house of 
 Jii.dah a ?ieiv Teslainent: 9 Not nccordiiiir lo (he Icstainenl vhich I made to their Jathers in the day 
 thai I look their hand lo bring Iheni out of the hiivi of Kcijpl : because they did not continue in my les- 
 tnmtnt : and I neglected thtm : saith the Lord. 10 For litis is the testament which I will dispose to the 
 house of Israel after those days, saith our Lord : Giving my laws into their mind, and in their heart v)iU 
 I superscribe them : aid I will be their God, and they shall be my peo-ple. 1 1 And every one sliall not 
 teach. hisneighSour, and every one his brother, saying, Know our Lord ? because all shall know me from 
 the lesser to the greater of them: 12 Because I will be merciful to their iniquities, and their si7is I will 
 not now remember. 13 And in saying a new, the former he hath made old. And that which 
 groweth ancient and waxeth old, is nigh to utter decay. 
 
 CHAPTER IX. 
 In the Old Testament, that secular Sanctuary had two parts, the one signifying that time, with the cere- 
 monies thererffor the emundal ion ofthejlesh : the other signifying heaven, which then was shut, until 
 our high Priest Christ entered into it, and that with his own blood, shed for the emundution of our con- 
 sciences. Whereupon he concludelh the excellency of his Tabernacle and Host above the old. 25 
 Noting also thedijference, that he entered but once, so effectual was tltat one blood offering of himself 
 forever, wtiereas the Levitical high Priest entered every year once. 
 
 1 The tormer also indeed had iustifications of service, and a secular sanctuary. 2 For the 
 tabernacle was made, the jirst, wherein were, the candlesticks, and the table, and the proposi- 
 tion of loaves, which is called Holy. 3 But after the second vail, the Tabernacle, which is 
 called ifancta Sanctorum. 4 Hayino; a golden Censer, and the Ark of the Testament, covered 
 about on every part with gold, in the which was a golden pot, having Manna, and the rod of 
 
 Annot.vtions. 
 sacrifice, and Christ himself should not have 
 been a priest of a peculiar order, but either 
 must have ofiered in the things that Aaron's 
 priests did, or else have been no priest at 
 all. For, to have ofi'ered only spiritually, as 
 all faithful men do, that could not be enough 
 for his vocation, and our redempUon, and state 
 of the New Testament. How his flesh was 
 made fit to be offered and eaten in the blessed 
 '•icrament, by his death, Isychius, lib. 1. in 
 Levit. cap. 2. 
 
 ver. 5. Heavenly things. As the Church or 
 state of the New Testament is commonly called 
 Regnum calorum el Dei, in the Scriptures, so 
 these heavenly things be probably taken by 
 learned men for the mysteries of the New Tes- 
 tament. And it seemeth that the pattern given 
 to Moses to frame his Tabernacle by, was the 
 Church, rather than the heavens themselves : 
 all Paul's discourse tending to show the differ- 
 ence betwixt the New Testament and ihe Old, 
 and not to make comparison between the state 
 of heaven and the old Law. Though incidently, 
 because the condition of the New Testament 
 more nearly resembleth the same, than the old 
 state doth, he sometime may speak somewhat 
 thereof also. 
 
 ver. 7. If that former. The promises and ef- 
 fects of the Law were temporal, but the pro- 
 mises and effects of Christ's Sacraments in the 
 Cliureh be eternal. 
 
 ver. 10. Into their mind. This also and the 
 
 Annotations. 
 ver 4. A golden pot. The Protestants count 
 it superstitious to keep with honour and reve- 
 rence the holy memories or monuments of 
 God's benefits and miracles, or the tokens of 
 Christ's passion, as his Cross, garments, or 
 
 Chapter 8. 
 rest following is fulfilled in the Church, and is 
 the proper effect of the New Testament, which 
 is the grace and spirit of love, grafted in the 
 hearts of the faithful by the Holy Ghost, work- 
 ing in the sacraments and sacrifice of the new 
 law to that effect. 
 
 ver. 10. T/teir God. This mutual covenant 
 made betwixt God and the faithful, is that 
 which was dedicated and established, first in 
 the chalice of his blood, called therefore the 
 New Testament in his blood: and which was 
 straight after ratified by the death of the Tes- 
 tator, upon the Cross. 
 
 ver. 11. Shall not teach. So it v^as in the Pri- 
 rnitive Church, in such specially as were the 
 first founders of our new state in Christ. And 
 that which was verified in the Apostles and 
 other principal men, the Apostle speaketh ge- 
 nerally as though it were so in the whole, as 
 Peter applieth the like outof .loel, and our Sa- 
 viour so speaketh, when he saith, That such as 
 believe in him shall work miracles of divers 
 sorts. Christian men then must not abuse this 
 place, to make challenge of new inspirations, 
 and so great knowledge, that they need no 
 Scriptures or teaching in this life, as some 
 Heretics do : with much like reason and show 
 of Scriptures as the Protestants have to refuse 
 external sacrifice. And it is no less fantastical 
 madness to deny external sacrifice, sacraments, 
 or priesthood, than it is to abolish teaching and 
 preaching. 
 
 Chapter 9. 
 other things appertaining to him or his Saints, 
 and think it impossible that such things should 
 dure so long: when they may here see the re- 
 verent and long reservation of Manna, which 
 of itself was most apt to putrify, and of Aarona' 
 
363 
 
 HEBREWS. 
 
 Aaron that had blossomed, and the tables of the Testament, 5 And over it were the Chcru- 
 bins ol' glory overshadowing the Propitiatory, of wiiicii things it is not needlul to speak now 
 particularly. 6 But these things being so ordered, in the first tabernacle indeed t)ie Prieats 
 always entered, acconiplisliing offices of the sacrifices. 7 But in the second, once a year the 
 iuah Priest only, not without blood which he ofl'ereth lor his own and the people's ignorance ; 
 8 The Ploly Ghost, signifying this, that the way of the Holies was not yet niani tested, the 
 former Tabernacle as yet standing. 9 Which is a parable ot the time present according to 
 which are offered gifts and hosts, which cannot concerning the conscience make perfect iiini 
 that servcth. 10 Only in meats and in drinks, and divers baptisms, and justices of the flesh 
 laid on them until the time of correction. 11 But Christ assisting a high Priest of liie Jiood 
 things to come, by a more ample and more perfect Tabernacle not made with hand, that is, not 
 of this creation. 12 Neithor by the blood of goats or ol calves, but bv his own blood entered 
 in once into the Holies, eternal redemption being found. 13 For it the blood of goats and of 
 
 Chapter 9. 
 the sacraments external, and not also to trans- 
 late tiie sacrifice to some other more e.vccllent, 
 for it is called Tenipus curreclionh, von uhuti' 
 lionis, ^acrijlcij ant Icf^is ; llic lime of corrviliuii. 
 not of' abolishing sacrifice or law. ]N either have 
 they more reason to affirm Christ's one obla- 
 tion upon the Cross to have rather taken away 
 all kind of sacrifice, than all manner of Sacra- 
 ments. The time and state of ihe New 'J'es- 
 tament is not nuide lawless, hosiless, or wiili- 
 oui sacrifice, but it is the time of correction or 
 reformation and abettering all the albresaid 
 things. 
 
 ver. 12. Fjenifil redcmplion. No one of the 
 sacrifices, nor all the sacrifices of the old I/aw, 
 could make that one general price, ransom and 
 redemption of all mankiini, and of all sins, 
 saving this one hii,'lii;st I'riest, Christ, and ih.o 
 one sacrifice of his blood (jnce offered upon 
 the Cross. Which sacrifice of redenipiion 
 cannot be often done, because Christ coidd not 
 die but once, though the figures also theieof in 
 the law of nature and of Moses, were truly 
 called sacrifices as specially this hiiihand mar- 
 vellous commemoration ol the same in the 
 holy Sacrament of the aliar, according to '.he 
 rite of the New Testament, is most truly 
 and singidarly as Auirusiine calleih it, a sa- 
 crifice. Bui neither this sort, nor ihc other of 
 the old Law, being often repealed and done by 
 many Priests, all which were and are sinners 
 themselves, could be the general redeemingand 
 consummating sacrifice ; nor any one of inose 
 Priests, nor all the Priests tojjelher, ciilier ot 
 the law of nature or of .Aaron's, or INlelchisc- 
 dec's order, except Christ alone, could be the 
 general redeemers of ihe world. 
 
 And this is the Apostle's meaning in all this 
 comparison and ojipositioii of Christ's death or 
 sacrifice of the Cross shoidd lake away all sa- 
 crifices, or prove that those Aaronical otlicc3 
 were no true sacrifices ai all, nor those Priests, 
 verily Pricsls. They were irue Priests, and 
 true sacrifices, thougli none of ihose sacrifices 
 were ihe hiah, capital, and general sacrifice of 
 our price and redem|)tioi) : nor none of ihem, 
 or of liiose Priests, could wiihout respect of 
 this one sacrifice of Christ's death, work any 
 thing to God's honour, or remission of sins, as 
 the Jews did falsely imagine, nor referring 
 them at nl! to this General redemption and re- 
 mission by Christ, !)Ut ihinkini; them to tie ab- 
 sohiic sacrifices in themselves. And that to 
 have been liie error of the Hebrews, you may 
 
 Annotations. 
 rod, only for that it suddenly flourished by mi- 
 racle, the tables of the Testament, &e. Cyril, 
 lib. c. cant. Julian, wiiere he defendeth against 
 Julian the Apostate's blasphemy, the keeping 
 and honouring of that Cross or wood which 
 Christ died on. Paulinus, episl. 11, and what 
 reverence Ilierome, and the faithful ol his time 
 did to the sepulchres of Christ and his Mar- 
 tyrs, and to their relics. We reverence and wor- 
 sliip, saith he, everywhere Marti/r's sepuhhren, 
 and putting ihe hoh/ ashes to our eyes, if ve may, 
 ve touch it uith our mouth also: and do some tliink 
 that the monument wherein our Lord icu.s buried, is 
 to be neglected? But our Protestants cannot 
 skill of this, they had rather follow Vigilantius, 
 Julianus the Apostata, and such Masters, than 
 the holy Doctors and evident practice of the 
 Church in all ages. 
 
 ver. 5. Cherubins. You see it is a fond thing, 
 to conclude upon the first or second command- 
 ment, that there should be no sacred images in 
 tiie Church, when even among these people 
 (hat were most prone to idolatry, and gross in 
 imagination of spiritual things such as Angels 
 are, and to whom the precept was speciidly 
 given, the same God that forbad them graven 
 idols, did command these images of Angels to 
 be made and set in the sovereign holiest place 
 of all the tabernacle or Temple. By which it is 
 plain, that much more the images of Christ 
 and his B. mother and Saints, that may be 
 more tndy portrayed than mere spiritual sub- 
 stances can be, are not contrary to God's com- 
 mandment, nor against his honour, or repug- 
 nant to any other Scripture at all, which con- 
 demn only the idols or portraitures of the 
 Heathen made for adoration of false gods. 
 
 ver. 8. Not yet manifested. The way to hea- 
 ven was not open before Christ's Passion, and 
 therefore the Patriarchs and good men of the 
 Old Testament were in some other place of 
 rest until then. 
 
 ver. 10. Until the time of correction. All those 
 gross and carnal sacrifices, ceremonies, and 
 observations institiued to cleanse and purity 
 the flesh from legal irregularities and impuri- 
 ties only, and not reaching to the purging of 
 the souls and consciences of men, being com- 
 manded not forever, but till Christ's coming, 
 ceased then : and better, more forcible, and 
 more spiritual Sacraments were instiluted in 
 their place. For we may not imagine Christ 
 t-o have taken away the old, and put none in 
 ttieir place : or to alter the sacraments only into 
 
HEBREWS. 
 
 3C9 
 
 oxen and the ashes of a heifer being sprinkled, sanctifieth the polhited to the c/eansinjj of the 
 flesh : 14 How iiiuch more hatli the blood ot Christ, who by the Holy Ghost oti'ered Tiimself 
 unspotted unto God, cleansed our conscience troni dead works, to serve the liviii;: God. 15 
 And therefore he is the Mediator of the New Testament : that death being a mean, unto the 
 redemption ot these prevarications which were under the former testament, ihey that are call- 
 "ed miv received tiie promise of eternal inheritance. 16 For where there is a testament: the 
 death ot the testator must of necessity come between. 17 For a testament is confirmed in 
 the dead : otherwise it is yet of no value, whiles he that testeth liveth. 18 Whereupon nei- 
 ther was the first certes dedicated without blood. 19 For all the commandment of the Law 
 be.ng read ot Moses to all the people : he takiiis the blood of calves and goats with water 
 and scarlet wool and bysop, sprinkled the very book also itself, and all the people, 20 Sayino-, 
 rhis IS the blood ot the Testament, which God hath commanded unto you. 21 The Taberna- 
 cle also, and all the vessels of the iMinistry he in like jnanner sprinkled with blood. 22 And 
 a.l things almost according to the Law are cleansed with blood : and without shedding of blood 
 there is not rennssion. 23 It is necessary theretore that the examplers of the celestials, be 
 cleansed with these, but the celestials also themselves with better hosts then these. 24 For 
 
 Annotations. 
 read in Augustine, lib. 3. doct. Christ: c. 5. And 
 this, we tell the Protestants, is the only pur- 
 pose of the Apostle. 
 
 But they be so gross, or ignorant in the 
 Scriptures, and so maliciously set against God's 
 and the Church's truth, that they perversely and 
 foolishly turn the whole disputation against the 
 sacrifice of the B. Mass, and the Priests of the 
 New Testament : as though he held, that the 
 sacrifice of the altar were the general redemp- 
 tion or redeeming sacrifice, or that it had no 
 relation to Christ's death, or that it were not 
 the representation and most lively resemblance 
 of the same, or were not instituted and done to 
 apply in particular to the use of the partakers, 
 that other general benefit of Christ's one obla- 
 tion upon the Cross. Against the .lews then 
 only Paul disputeth, and against the false opi- 
 nion they had of their Priests and sacrifices, to 
 M^hich they attributed all remission and re- 
 demption, without respect of Christ's death. 
 
 ver. 15. Of thoae prevarications. The Protest- 
 ants do unlearnedly imagine, that because all 
 sins be remitted by the force of Christ's pas- 
 sion, that therefore there should be no other 
 sacrifice after his death. Whereas indeed they 
 might as well say, there ought never to have 
 been sacrifices appointed by God, either in the 
 law of nature, or of Moses : as all their argu- 
 ments made against the Sacrifice of the Church 
 upon the Apostle's discourse, prove as well, or 
 rather only, that there were no sacrifices of 
 Aaron's order or Levitical order at all. For 
 against the .lews' false opinion concerning 
 them, doth he dispute, and not a word touch- 
 ing the sacrifice of the Church, unto which in 
 all this discourse he never opposeth Christ's 
 sacrifice upon the Cross: all Christian men 
 well knowing that the host and oblation of 
 those two, though tl.ey differ in manner and ex- 
 ternal form, yet is indeed all one. 
 
 The Apostle then showeth here plainly, that 
 all the sins that ever were remitted since the 
 beginning of the world, were no otherwise for- 
 given, but by the force and in respect of Christ's 
 Passion. Yet it followeth not thereupon, that 
 the oblation of Abel, Abraham, Aaron, &c., 
 were no sacrifices, as by Heretics' foolish de- 
 duction it should do : Paul not opposing Christ's 
 Passion to them, for the intent to prove them 
 to have been no sacrifices, but to prove that 
 
 Chapter 9. 
 they were not absolute sacrifices, nor the re- 
 deeming or consummating Sacrifice, which 
 could not be many, nor done by many Priests, 
 btit bv one, and at one time, by a more excel- 
 lent Priest than any of them, or'any other mere 
 mortal man. 
 
 And that you may see the blasphemous pride 
 and ignorance of Calvin, and in him, of all his 
 fellows: read, so many as may read Heretical 
 books, his commentary upon this place, and 
 there you shall see him gather upon this, that 
 Christ's death had force from the beginning, 
 and was the remedy for all sins since the crea- 
 tion of the world, therefore there must be no 
 more but thxat one sacrifice of Christ's death. 
 Which must needs by his deduction hold, as it 
 doth indeed, no less against the old sacrifices 
 than the new sacrifice of the Church, and so 
 take away all, which is against the Apostle's 
 meaning and all other religion. 
 
 ver. 19. Water. Here we may learn that 
 the Scriptures contain not all necessary rites 
 or truths, when neither the place to which the 
 Apostle alludeth, nor any other, mentioneth 
 half these ceremonies, but he had them by tra- 
 dition. 
 
 ver. 20. This is the blood. Christ's death was 
 necessary for the full confirmation, ratification, 
 and accomplishment of the new Testament, 
 though it vyas begun to be dedicated in the sa- 
 crifice of his last supper, being also within the 
 compass of his Passion. Which is evident by 
 the words pronounced by Christ over the holy 
 chalice, which be correspondent to the words 
 that were spoken, as the Apostle here decla- 
 reth, in the first sacrifice of the dedication of 
 the old law, having also express mention of re- 
 mission of sins thereby, as by the blood of the 
 new Testament. Whereby it is plain, that the 
 B. chal'ce of the altar hath the very sacrificial 
 blood in it that was shed upon the Cross, in and 
 by which, the new Testament, which is the 
 law of spirit, grace, and remission, was dedi- 
 cated, and doth consist. And therefore it is 
 also clear, that many divine things, which to 
 the Heretics or ignorant may seem to be spo- 
 ken only ot Christ's sacrifice upon the Cross, 
 be indeed verified and fidfilled also in the sa- 
 crifice of the altar. Whereof Paul for the 
 causes aforesaid would not treat in plain 
 terms. Isychius, lib. 1. in Levit. c. 4. Paulo post 
 
370 
 
 hebrl:vvs. 
 
 Jesus is not entered into Holies made with hand, examplers of the true : but into lieaven itpelt', 
 that he may appear now to the counten:ince oi God tor us. 5i5 Nor that he should otfer hin;- 
 eelf often, as (he hi^iii Priest entereih iriio the Holies, every year in ilie blood of oiher: 26 
 Otiierwise he ought to have t^utiired olten ironi the btpiiii.ing of the worhl : but now once in 
 the consummation of the worlds, to the destruction of fin, he liath appeared by his ovn host, 
 27 And as it is appointed to men to die once, and after this, to judenjent : 28 So also Christ 
 was offerecl once to exhaust the sins of many, the second time he sliall appear without sin to 
 them that expect him, unto salva.ion. 
 
 CHAPTER X 
 Becunse in the yearli/foafl of Expiation uiis odi/ a ctmm( mora lion ofsivs, therrO)rr in jlrcr all I'iras 
 old sacrijires the /',s(,7m lilhlli us nj the (JIaliou of Christ's lodi/. 10 \VJ<i(h he offered llnodiJii Irut 
 once, the Lcviliail P/itt:ls ijeniifr so etcri/ day, Ijecuuie that once uus stijjicimt fortver. 15 In lliut 
 it purchased, as the Froj/het also u:ilmsselh, retnission of fins. 19 After all this he iircsecnteih and 
 esh(,Tleth them ithUi perseveraiiie, [lurthj uilh the opening of Heaven by our hifih prusl, \iC> jiarlly 
 with the terror of di^iiuiution if they Jail a^uin. 32 Bidding them revitmber hmi>vtuch Ihey hod suf- 
 fered alreadi/, and not lose their itiiard. 
 
 1 For the law having a shadow of good things to^corre, not the very image of the things : 
 every year with the selfsame hosts which they offer incessantly, can never make the comers 
 
 Annotations. 
 initium, applying all these things to the immo- 
 lation of Chi-ist also in the Sacrament. 
 
 ver. 23. The examplers. All the offices, places, 
 vessels, and instruments of the old law, were 
 but frgures-and resemblances of the state and 
 Sacraments of the New Testtmient, which are 
 here called celestials, fur that they are ilie lively 
 image of the lieavenly state next, ensuing: 
 which be therefore specially dedicated and 
 sanctified iii Christ's blood, sacrificed on the 
 Altar, and sprinkled upon the failhfiil, as the 
 old figures and people were cleansed by the 
 blood'of beasts.. And therefore by a transition 
 usual in the holy Scriptures, the Apostle sud- 
 denly passeth in the sentence immediately fol- 
 lowing, and turneth his talk to Christ's en- 
 trance into heaven, the state whereof', both by 
 (he Sacraments of the old law, and also more 
 specially by thetn of the new, is prefigured. 
 
 ver. 2d. 'Offer himself often. As Christ never 
 died but once, nor never shall die again, so in 
 that violent, painful, and bloody sort he can ne- 
 ver be offered again, neither needeth he so to 
 be offered any more : having by that one action 
 of sacrifice upon the Cross, made the full ran- 
 som, redemi)tion, and remedy fur the sins of 
 the whole world. Nevertheless, as Christ died 
 and was offered after a sort in all the sacrifices 
 of the Law and Nature, since the beginning of 
 the world, all vshich were figures of this one 
 oblation upon the Cross, so is he much rather 
 offered in the sacrifice of the altar of the iiew 
 Testament, incomparably more nearly, divine- 
 ly, and truly expressing his death, his l)ody bro- 
 ken, his blood shed, than did any figure of the 
 old law, or other sacrifice that ever was, as be- 
 ing indeed, though in hidden, sacramental, and 
 mystical, and unbloody manner, the very self- 
 same B. body arid blood, the self same host, 
 oblation and sacrifice, that was done upon the 
 Cross. 
 
 And this truth is most evident by the very 
 form of words used by our Saviour in the insti- 
 
 CflAPTER 9. 
 
 tuiion and consecration of the holy Sacrament, 
 and by the profession of all the holy Doctors. 
 Our sacrifice, sailh Cy|)rian, is correspondent to 
 the Passion of Christ. The sacrifce that ite of- 
 fer, is the Passion of (Christ, ep. 63. nu. 4. and 
 iiu. 7. Augustine, de fid- ad Pet. c. 16. in those 
 carnal sucrifccs was /he prefgnring of Ihejlesh of 
 Christ, vhich he vas to offer for sins, and if the 
 blood which he was to shed, hut in this Sucrijice is 
 the commemoraiiou of the fej<h of Christ vhith he 
 hath now given, and of the Moid vhieh he hath 
 shed: in illispraenuntiabaiuroccidendus, in hoc 
 annuntiatur occisus. In them he was foreshowed 
 as to be killed : in these he is shoiced as hilli d. Gre- 
 gory Nazianzen sailh, ora/. i?i wor/.Jim that the 
 Pri est in thi s sa orifice, immiscct se magnis Ckristi 
 Passionihus. Ambrose, lib. 1. Offc. c. 48, Of- 
 fertiir Chrislus in imagine quasi recijiiens j.ossio- 
 nrm. Alexander the first, ep. ad (mines Ortho- 
 dox, mi. 4. torn. It Cone. Cuius corpus et sanguis 
 conficitus, passio elium celebratur. Gregury, hem 
 37. in Evung. So often as we offer the host oj his 
 Passion, so often we renew his Passion, lie suf- 
 fereth for us again in myitery. Isychius, lib. 2. 
 cop. 8. in Levit. post med. By the sacrifice of the 
 only-l.egotten many things are giini unto ut, to 
 wit, the remission or pardoning of ullmanhind, and 
 the singular introduction or bringing in of the 
 mysteries of the new Testament 
 
 And the said Fathers and others, by reason 
 of the difference in the manner of Christ's pre- 
 sence and oblation in respect of that on the 
 Cross, called this the unbloody sacrifce, as Cal- 
 vin himself confesseth, but aiiswereih them in 
 the pride of heretical spirit, with these words: 
 Ndiil moror quod si(- loquantur vetusti scriptores, 
 that is, I puss not for it, that the ancient writers do 
 so speak: calling the distinction of bloody and 
 unbloody sacrifice scholastical and frivolous, 
 and diabolicum covimenliim, a detillsll dj oice. 
 With such Ignorant .it^.d blasphenioui-men we 
 have to do, that think they understand the 
 Scriptures better than all the Fathers. 
 
 Annotations. Chapter 10. 
 
 ver. 1. A shadow. The Sacrifices and cere- ] ficaiion, and thereupon tlie entrance into hca- 
 
 monies of the old law, were so far from the ven and joys celestial, that tliey were but mere 
 
 truth of Christ's Sacraments, and from giving | shadows, unperfectly and obscurely represent- 
 
 epirit, grace, remission, redemption, and jusii- ing the graces of the new Testament and of 
 
HEBREWS. 
 
 371 
 
 thereunto perfect: 2 Otherwise they should have ceased to be offered, because the wor- 
 shippers once cleansed should have no conscience of sin any longer, 3 Bui in iheni there 
 is nude a commemoration ot sin every year. 4 For it is impossible that with ihe blood of oxen 
 and goafs, sin should be taken away, 5 Therefore coming into the world he saith : Husl and 
 oblation Ihou woaldil not : but a body thou, hast fitted to me. 6 Holocausts and for sin did not please 
 
 Annotations. 
 Christ's death : whereas all the holy Church's 
 rites and actions instituted by Christ in the 
 Priesthood of the new law, contain and give 
 grace, justification, and life everlasting to the 
 taithiul and worthy receivers : and therefore 
 they be not shades or dark resemblances of 
 Christ's passion, which is the fountain of all 
 grace and mercy, but perfect images and most 
 lively representations of the same especially 
 the sacrifice of tlie altar, which because it is 
 the same oblation, the same host, and offered 
 by the same Priest, Christ .Iiisus, though by 
 the ministry of man and in mystery, is the 
 most pure and near ima<>e, character, and cor- 
 respo'idence to the sacrifice of Christ's passion, 
 botii in suiistaiice, force, and effect, that can be. 
 ver. 2. They should have ceased. If the hosts 
 and oB'eriugs of the old Law had been of them- 
 selves perfect to all effects of redemption and 
 remission, as the Hebrews, against whom the 
 Apostle disputeth, did think, and had no rela- 
 tion to Christ's sacrifice on the Cross, or any 
 other absolute and universal ol)lation or reme- 
 dy for sin, but by and of their own efficacy 
 could have generally purged and cleansed man 
 of all sin and damnation : then they should ne- 
 ver have needed to be so often repeated and 
 reiterated. For being both generally available 
 for all, by their opinion, and particularly ap- 
 plied, in as ample sort as they could be, to the 
 several infirmities of every offender, there had 
 been no sins left. But sins did remain, even 
 those sins for which they had offered sacrifices 
 before, notwithstanding their sacrificer were 
 particularly applied unto them. For, offering 
 yearly, they did not only oiler sacrifices for the 
 new committed crimes, but even for the old, 
 for which they had often sacrificed before ; the 
 sacrifices being rather records and attesta- 
 tions of their sins, than a redemption or full re- 
 mission, as Christ's death is. Which being 
 once applied to man by Baptism, wipeth away 
 all sins past, God never remembering them any 
 more, nor ever any sacrifice, or Sacrament, or 
 ceremony being made or done for them any 
 more, though for new sins other remedies be 
 daily requisite. Their sacrifices then could 
 not of themselves remit sins, much less inake 
 the general redemption without relation to 
 Christ's Passion. And so you s'^e it is plain 
 everywhere, that the Apostle proverb not by 
 the oftea repetition of the Jews' sacrifices, that 
 they were no sacrifices at all, but that they 
 were not of that absolute force or p.fUcicy, to 
 make redemption or any remission, without 
 dependence of the one universal redemption 
 by Christ : his whole purpose beinir to incul- 
 cate unto them the necessity of Christ's death, 
 and ths obla'ion of the new Testament. As 
 for the church's ho'y sacrifice, it is clean of an- 
 other kind 'hn those of the Jew>, and there- 
 fore he maketh no opposition betwixt it, and 
 
 Chapter 10. 
 I Christ's death or sacrifice on the Cross, in all 
 this Epistle : but rather as a sequel of that one 
 general oblation, covertly always inferreth the 
 same : as being in a different manner the very 
 selfsame host and oiTering that was done upon 
 the Cross, and continually is wrought by the 
 selfsame Priest. 
 
 ver. 4. Impossible. The hosts and sacrifices 
 of the old law, which the carnal Jews made 
 all the count of, without relation to Christ's 
 death, were not only not perfect and absolute 
 sufficient in themselves, but they did not, nor 
 could not renut any sins at all. being but only 
 signs thereof, referring the offenders tor re- 
 mission in deed, to Christ's Tassion. For the 
 blood of brute beasts could have no other ef- 
 fect, nor any other element or creature; before 
 Christ's death. The fruit whereof, before it 
 was extant, could be no otherwise properly 
 applied unto thevn, but by belief in him. 
 
 ver. 5. Host and oblation. He rneanelh not 
 that God would no host nor sacrifice any more, 
 as the Protestants fiilsely imagine •• for that 
 were to talie away not only the sacrifice of 
 Christ's body upon the altar, but the sacrifice 
 of the same body upon the Cross also. There- 
 fore the Prophet speaketh only of the legal and 
 carnal sacrifices of the Jews, signifying that 
 they did never of themselves please God, but 
 in respect of Christ, by whose oblation of his 
 own body they should please. 
 
 ver 5. Bat a bod:/. If Christ had not had a 
 body, he could not have had any vvorthy mat- 
 ter or any matter at all to sacrifice in visible 
 manner, other than the hosts of the old law. 
 Neither could he either have made the general 
 redemption by his one oblation upon the Cross, 
 nor the daily sacrifice of the Church : for both 
 which, his body was fitted by the divine wis- 
 dom which is a high conclusion, not under- 
 stood of Jews, Pagans, nor Heretics of our 
 time, that Christ's human nature was taken to 
 make the Son of God, who in his divine nature 
 could not be either Priest or host, fit to be the 
 sacrifice and Priest of his Father, in a more 
 worthy sort, than all the Priests or oblations of 
 the old law. And that this b )dy was given 
 him, not only to be the sacrifice upon the 
 Cross, but also upon the altar ; Augustine af- 
 firmeth in these words : The table which the 
 Priest of the New Testament doth exhibit, is of his 
 boiif and bhiod : for that is ihe sacrifice which sue- 
 ces'led all those sacrifices that were offered in sha- 
 dow of that to comf. For the wliich also v;e ac- 
 hrtowlcige that voice of the same Mediator in the 
 
 Psalm, BUT A BODY TKOU HAST FITTEO TO 
 
 ME, hecawie instead of all thoie sacrifices and obla- 
 tions h 'is body is offered, and is ministered to the 
 pfirt.akers or receivers. Lib. 17. Civil. D"i. c. 20 
 IJh. 4. de Trin. c. 14. Who so Just and holy a 
 Prip"!, «'■• Ihe oul'j son ofGol? What miuht so 
 conueniently be offered for men, of men, as man's 
 
372 
 
 ilEl3REW3. 
 
 Ihep : 7 Then said I, Behold I come : in the head of the hook it is wfUlen of titer Thai I may do Ihy 
 uiU O God. 8 Saying before, Because hosts and ohlaiinns, and holocausts, and for sin thou vonldst 
 ■not, neither did the;/ please thee, wliicli are offerefl accordiiisf to law. 9 Then said /, Behold I come 
 that I maij do thy will, O God: lie takclh away tlic rtrst, thai lie may establish that iliai loHoweth. 
 
 10 in the which will, we are sanctified by the oblation of the body of Jesi's Christ once. 
 
 11 And every Priest indeed is ready daily ministering, and often offering the same hosts, 
 
 Annotations. 
 Jlesh ? and what so fit for this irnmohition or offer- 
 ing, as mortal flesh ? ichat so clean for cleansing 
 the vices of mortal vien, as the flesh horn of the vir- 
 gin's toomb '! and what can be offered, and received 
 so gratefully, as IhcflcsR of our sacriflce, iimde the 
 body of our Priest. 
 
 ver. 8. Neither did they please thee. By that he 
 saiih, the things offered in the law, did not 
 please God, and likewise by that he saith, the 
 former to be taken away, that the second may 
 have place, it is evident, that all the hosts and 
 sacrifices be not taken away by Christ, as the 
 Heretics foolishly conceive : but that the old 
 hosts of brute beasts be abrogated to give place 
 to that which is the proper host of the now 
 Law, that is, Christ's own body. 
 
 ver. 1 1. often offering the same hosts. As Paul 
 is forced often to inculcate that one principle 
 of the efficacy and sufficiency of Christ's death 
 because of the Hebrews too much attributing 
 to their legal sacrifices, and for that they did 
 not refer tliem to Christ's only oblation, so 
 we, through the intolerable ignorance and im- 
 portunity of the Heretics of this time, abusing 
 the words of the Apostle spoken in the due de- 
 fence and declaration of the value and efficacy 
 of Christ's passion above the sacrifices of the 
 law, are forced to repeat often, that the Apos- 
 tle's reason of many Priests, and olten repeti- 
 tion of the selfsame sacrifices, concerneth the 
 sacrifices of the Law only, unto which he op- 
 poseth Christ's sacrifice and priesthood : and 
 speaketh no word of or against the Sacrifice of 
 the new Testament, which is the Sacrifice oi 
 Christ's own Priesthood, law, and institution, 
 yea the same sacrifice done daily unbloodily, 
 that once was done bloodily : made by tKe 
 same Priest Christ Jesus, tliough by his mi- 
 nisters' hands ; and not many hosts, as those 
 of the old law were, but the very sellsame in 
 number, even Christ's own body that was cru- 
 cified. And as you may see that this is the 
 judgment of all antiquity, and llieir exposition 
 of tnese and the like words of this Epistle, and 
 that they seeing the very same arguments that 
 the Protestants now make so much ado withal 
 among the simple and unlearned, yet well per- 
 ceived that they made nothing against the daily 
 oblation or sacrifice of the altar, and therefore 
 answered them before the Protestants were 
 extant, 1"200 years: we will set down some of 
 their words, whose authority and exposition of 
 the Scriptures must prevail in all that have 
 wisdom or the fear of God, above the false and 
 vain glosses of Calvin and his followers. 
 
 Thus then saith Ambrose : Quid ergo vos, 
 ^c. What «« then ? do not we offer every day ? 
 w'c offer ,surf/i/ : but this sacrifice is an exumpler of 
 that : for we offer always the selfsame, and not now 
 one f/imh, to-worrou) another, hut always the self- 
 same thing : therefore it is one sacriflce, otherwise, 
 
 Chapter 10. 
 by this rea.ton because it is offered in many places, 
 there should be many Christs. Not so, but it is one 
 Christ in every place, here whole, and there xrhoh, 
 one body. liut this which we do, is. done lor a 
 comnii>nom/lon of that which ivas done, for we 
 offer iikI aiiol/ier s(ii:njice,as the high Priest (.7 ihe 
 old Law, bill always the selfsame, ij'c. Priiiiasius 
 Augustine's scholar doth also i)reoccupate 
 these Protestant's objections thus -.iV hat shall we 
 say then ? do not our Priests daily offer sacriflce? 
 they offer surely, because we .t/zi daily, and daily have 
 need to he cleansed: and because he cannot die, hehath 
 given us tl>e sacrament of his hodi/ and lli^od: that 
 as his Passio7i was the rcdnnption and ahsoli/lioii 
 of the world, so also this olilalion maif lie redemption 
 and cleansing to all that offer it in truth andverily. 
 So saith this holy Father, that as the sacrifice 
 of the Cross was a general redemption, so this 
 of the altar is, to all that use it, a particular re- 
 demption or application of Christ's redemption 
 to them. In which sense also Bede calleth 
 the holy Mass, redemptione corporis e.t animw 
 sempilernam, the everlasting redemption of body 
 and soul, lib. 4. cap. 22. histor. The divinity of 
 the word of God which is every where, maktth that 
 there are not many sacriflces but one, although it 
 he offered of many, and that as it is one body which 
 he look of the Virgin's womb, not nuiny bodies, 
 even so also fine sacriflce, not divers as those of 
 the Jews were, 
 
 Chrysostom, and after him Theophylact, 
 and Oecumenius, and of the Latins, Haimo, 
 Paschasius, Remigius, and others, object to 
 themselves thus : Do not we offer aho every day ? 
 we offer surely. But this sacrifice is an exampler 
 of that, for vie offer always ihe selfsame : and not- 
 now one Lamb, to-morrow another, but Ihe self- 
 same: therefore this is one sacriflce. Otherwise, 
 because it is offered in nmiiy places, there should be 
 nmny Christs. Not another sacriflce, as the high 
 Priest of the old law, but the selfsame we do al- 
 ways offer, rather working a Temembrance or com- 
 mAnnoralion of the sacrifice. Annotation Luke 
 22. 19. upon these words, A commemoration. 
 Thus did all the ancient Fathers, Greek and 
 Latin treat of these matters, and so they said 
 Mass, and offered daily. And many of them 
 made such forms of celebrating the divine sa- 
 crifice.s, as the Greeks and Latins do use in their 
 Liturgies and Masses, and yet they saw these 
 places of the Apostle, and made commentaries 
 upon them, and understood them, I trow, as 
 well as the Protestants. 
 
 He tltat for his former confirmation or com- 
 fort list see what the ancient Councils and 
 Doctors believed, taught, and practised in this 
 thing, let him read tlie first holy Council of 
 Nice, cap. 14. and in flue. Cone, ex Grrcco, the 
 Council of Ephesus.Anatiiemaiis 11 the Chal- 
 cedon Council, Act, 3. p. 112. Cone. Anci/ran 
 c. 1.4. and 5. JSleocosar, can. 13. Laodic. cuu 
 
HEBREWS. 
 
 373 
 
 AVliich csn never take away sins. 12 But this man offering one host for sins, forever, sittcth 
 on the right hand of God. 13 Henceforth expecting until his enemies be put the foolstool of 
 his feet. "" 14 For by one oblation hath he consummated torever them that are sanctified. 15 
 And the II'lv Gliost also doth testify to us. For alter that he said: 16 And this is the Ttsia- 
 Iwnml uhich I will make io Hieiii df/er tliose dat/s, sailh our Jxird, friving mi) laws in their hearts, anil 
 in thtir mhids will I sii/ier^rrihe them: 17 And their sins and iniquities 1 niH noiu lememlier no 
 more. IS But where there is remission ot these now there is not an oblation lor sins, lit Hav- 
 ing therefore brethren confidence in the entering of the holies in the blood o( Christ: iO 
 Which he hath dedicated unto us a new and living way by the vail, that is his flesh, 21 And 
 a high priest over the house of God, 22 Let us approach with a true heuvt in liie fulness ot 
 faith, having our hearts sprin'ded iroin evil conscience, and our body washed with clean water, 
 
 23 Let us hold the confession of nur hope iindeclining, for he is faithhil that liath promised, 
 
 24 And let us consider one another unto the provocation of charity and of good works: 2.5 
 Not forsaking our assembly as soine arc accustomed, but comtbriing, and so much the more as 
 you see the day approaching. 26 For if we sin willingly after the knowledge of the truth re- 
 ceived, now there is not left a host for sins, 27 But a certain terrible e.xpeciation of judgment 
 and ra<re of fire, which shall consume the adversaries. 28 A man making the law of Moses 
 frustrate: witlnnit any mercy dieth under two or three witnesses. 29 How nuich more tlnnk 
 you, doth he deserve worse piuiishnients which hath trodden the Son^ of God under foot, and 
 esteemed the blood of the testament polluted, wherein he is sanctified, and hath done con- 
 tumely to the spirit of grace ? 30 for we know him that said, Revens-e to me, 1 iriU repaij. And 
 again. That our Lord will indulge his people. 31 It is horrible to fall into the hands of the liyinjj 
 
 A.VNOTATIONS. 
 
 19. Carthag. 2. c. 8. Carthag. 3. cap. 24. and 
 Carlhag. 4. cap. 33. and c. 41. Denis, cap. 2 
 Eccl. hier. Andrew /« hisloria Passiouis. lirna- 
 tius, e]>. ud S/m/rnens'!'!. Marliali*, ep. ad Dur- 
 degalenses. .fiistin, Dialos, cum Triphone. Ire- 
 neus, lih. 4. cap. 32. 34. TertuUian, de cullu foc- 
 minarium, and de corona milil. Orieen, liomil. 
 13. in leoit. Cyprian, episti ad Cecilium. nu. 2. 
 and de Cf-na. Dom. nu. 14. and Cusebius, demrmsl. 
 Evans, lih. ]. cap. 10. and the rest which we 
 have cited by occasion before, and might cite 
 but for tediousness : a truth most known and 
 agreed upon in the Christian religion. 
 
 ver. \^. iVdii' (here is not. Christ's death can- 
 not be applied unto us in that full and ample 
 sort as it is in Biptism, but once: Christ ap- 
 pointing tint large remission and application to 
 be made but once in every man, as Christ died 
 but once. For it is not meatit that all sin shall 
 cease after Christ's sacrifice upon the Cross, 
 nor that there s'lould be no oblation for sins 
 committed after Btptism, or that a man could 
 not sin at all after Dnptism, or that if he sinned 
 afterward, he could have no remedy or remis- 
 sion by God's ordinance in ,tlie Church, which 
 divers falsehoods sundry Heretics gather of 
 this and such like places : l)u' only the Apostle 
 telleth the Hebrews, as lie did before, chap. 6. 
 and as he doth straight afterward, that if they 
 fall now, whereunto they seemed very prone, 
 to their old law, and voluntarilvaf er th^ kaow- 
 ledge and profession of the Christian fiiih by 
 Baptism, commit this sin of incredulity and 
 apostacy, thev can never have that abundant 
 remission applied unto them by Baptism, which 
 can never be ministered to them again. And 
 that Efeneral full pardon he calleth here ohialion, 
 and afterward in the 20 verse, hostiam pro pec- 
 cdto, n ho.^t for sin, 
 
 ver. 20. He hath dedicafe.l. To dedicate, is to 
 be the author and beginner of a thing. The 
 Protestants translate, he hath prepared, for their 
 heresy that Christ was not the first man that 
 entered into heaven. 
 
 ver. 26. If we sinwillimrh/. As the Calvmists 
 32 
 
 Chapter 10. 
 abuse other like places acains' the holy sacri- 
 fice of the Mass, so they abuse this as the No- 
 vations did before them, to prov»i that a Here- 
 tic Apostata, or any that wilfully forsaketh the 
 truth, can never be forgiven. Which, as is be- 
 fore declared in the 6. chap., is most wicked 
 blasphemy : the meaning hereof being, as is 
 there said, only to terrify the Hebrews, that 
 fallins from Christ, they cannot so easily have 
 the host of <JhriPt's death applied unto them, 
 because they cannot be baptized any more, but 
 inust pass by sacramental penance, and satis- 
 faction, and other hard remedies which Chri^r. 
 hath prescribed after Baptism in the Church's 
 discipline. Therefore Cyril saith, lih. 5. in Jo. 
 cap. 17. Penance is not excluded by these wordti of 
 Paul, hill the reneviins bi/ (he laoer of regenera- 
 tion. He Jofh not here take aari/ the second or 
 third remission of sins, for he is not surh an encii/.y 
 to our salvation, hut the host whir/i is Christ hrde- 
 nielh that it is to be offered asain upon the Gro.:-s. 
 And by this place and the like yon see, how 
 perilous a thing it is for Heretics and ignorant 
 persons to read the Scriptures. Which by f d- 
 lowing tlieir own fantasy they pervert to tlieir 
 damnation. 
 
 ver. 29. The blood of the Testament. Whoso- 
 ever maketh no more account of the blood of 
 ('hrist's sacrifice, either as shed upon the 
 Cross, or as in the Chalice of the altar, for our 
 Saviour calleth that also the blood of the new 
 Testament, th;m he doth of the blood of calves 
 and goats, or ofother common drinks, is worthy 
 death, and God will in the next life, if it be not 
 punished here, revenge it wdth grievous pu- 
 nishment. 
 
 ver. 29. How much more. Heresy and Apos- 
 tacy from the Catholic faith, punishable by 
 death. 
 
 ver, 31. It is horrible. Let all Christian peo- 
 ple do satisfaction and penance for their sins 
 in this life, for the iudgments of God in the next 
 life done by God himself, of what sort soever, 
 whether temporal, as in Purgatory, or eternal 
 as in Hell, be exceeding grievous. 
 
374 
 
 HEBREWS. 
 
 God. 32 But call to mind the old days : wherein being illuminated, you sustained a great fjsht 
 of passions. 33 And on the one part ccrtes by reproaches and tribulations made a spectacle : 
 and on the other part made companions of'them that conversed in such sort. 34 For, yovi both 
 had compassion on them tiiat were in bonds: and the spoil of your own goods you took with 
 joy, knowing that you have a better and a periiuuicnt substance. 35 Do not therefore lose your 
 contidence, which hath a great remuneration. 3t"i l>'or p:itieiice is necessary for you : that do- 
 ing the will of God, you may receive the promise. 37 For yet. a little and a very little while, 
 he that is to come, will come, and will not slack. 3S And my just liveth of faith, butif he with- 
 draw himself, he shall not please my soul. 3y But we are not the children of withdrawing unto 
 perdition : but of faith to the winning of the soul. 
 
 CHAPTER XI. 
 He exkortelh (hem hy the definilion offuM, to stick unto God, though they .tee not yet hrs rev;ard ■■ show- 
 ins that 111! the Saiiits aforetime did the like, being all constant in faith, though not one of them re- 
 ceivfd iIk' promise, that is, the inheritance in heaven : but they and we now after the coming of Christ 
 reccivi- it together. 
 
 1 And faith is, the substance of things to be hoped for, the argument of things not appearing. 
 2 For in this the oldineii obtained testimony. 3 By faith, we understand that the worlds were 
 framed by the word of God: that of invisible things visible things nught be made, 4 By faiih 
 Abel offered a greater host to God than Gain : by which he obtamed testimony tiiat he was ju.st, 
 God giving testimony to his gifts, and by it he being dead, yet speaketh. 5 By faith Enoch 
 was translated, that he should not see death, and he was not found : because God translated 
 him, for before his translation he had testimony that he had pleased God. 6 But without faith 
 it is impossible to please God. For he that cometh to God, must believe that ho is, and is a 
 rewarder to ihem that seek him. 7 By faith, Noe having received an atiswer concerning 
 those things which as yet were not seen, fearing, framed the ark for the saving of his house, 
 by the which he condemned the world: and was instituted heir of the justice which is by faith. 
 8 By faiih, he that is called Abraham, obeyed to go tbrih into the place which he was to receive 
 for inheritance : and he went forth, not knowing whither he went. 9 By faith, he abode in the 
 land of promise, as in a strange land, dwellinL' in cottases with Isaac and Jacob the co-heirs 
 of the same promise. 10 For he expected the city that liath foundations: whose artificer and 
 maker is God. 11 By faith, Sara also herseli beina barren, received virtue in conceiving of 
 seed, yea past the time of age : because she believed that he was faithful which had promised- 
 12 For the which cause even of one, and him <iiiite dead, there rose as the stars of heaven in 
 multitude, and as the sand that is by the sea shore innumerable. 13 According to faith died 
 all these, not having received the promises, but beholding them afar ofl, and saluting them, and 
 confessing that they are pilgrims and strangers upon the earth. 14 For they that say these 
 things, do signify that thev s^eek a country. - IS And indeed if they had been mindful of ihe 
 same from whence they came forth, they had time verily to return- 16 But now they desire a 
 
 Annotations. 
 
 ver. 34. Yoii had compassion. To be merciful 
 to the afflicted for religion, and to be partakers 
 of their miseries, is a very meritorious work, 
 and giveth great confidence before God in the 
 day of repayment, or reiTiunerntion for the same. 
 
 ver. 34. Wiih joi/. If all christian men would 
 consider this, they would not think it so great 
 a matter to lose their land or goods for de- 
 fence of the Catholic faith. 
 
 Annotations. 
 
 ver. 1. Faith is. By this description of faith, 
 and bv all the commendation thereof through 
 the whole chapter, you may well perceive that 
 the Apostle knew not the forged special faith 
 of the Protestants, wherehy every one of these 
 new sect-masters and their followers believe 
 their sins, are remitted, and that themselves 
 shall be saved, though their sects be clean 
 contrary one to another. 
 
 ver. 1. Not appearing. This is the praise nf 
 faith, saith Augustine, if that \rhich is helirvrd, 
 be not seen. For vhat great things is it, if thai he 
 believed, which is seen ? according to that sentence 
 of our Lord when he rebuked his disciple, saying: 
 jiecanse thou hast seen me Thomas, thou hast be- 
 lieved: blessed are they that have not seen and 
 have helievrd. .\vg. in F.vniig. Jo. tract. 79 
 Which may be a rebuke also and a check to 
 
 Chapter 10. 
 
 ver. 3.5, Confidence, which. Good works make 
 great confidence of salvation, and have great 
 reward.^ 
 
 ver. 38. Livelh of faith: Faithful men afflicted 
 in this life, have their comfort in their assured 
 iaith and hope in Christ's coming to deliver 
 them once from all these miseries : and so by 
 that faith and comfort they live, whereas other- 
 wise this miserable life were a death. 
 
 CnAPTER 11. 
 
 all those faithless speeches, I would see 
 him, taste him, touch him, and feel his very 
 flesh in the Sacrament, otherwise I will not 
 believe. 
 
 ver. 5. Enoch was. Here it appeareth that 
 Enoch yet liveth and is not dead : against the 
 Calvinists. Annot. Ajiocal. chap. 11. 
 
 vbr. 6. Hethat comeih. Faith is the foundation 
 and ground of all other virtues and worship 
 of God, without which no man can please Gou. 
 Therefore if one be a .Tew, a Heathen, or a 
 Heretic, that is to say, be without the Catholic 
 faith, all his works shall profit him no whit to 
 salvation. 
 
 ver. 6. Reioarder to them. We must believe 
 that God will reward all our good works : for 
 he is a rewarder of true justice, not an accepter 
 of that that is not. 
 
HEBREWS. 
 
 375 
 
 better, that is to say, a heavenly. Therefore God is not confounded to be called their God, for 
 he liLith prepared them a city. 17 By faith, Abraham otlered Isaac, when lie was templed : 
 and his only begotten did he offer who had received tlie promises : 18 To whom ii was said, 
 That in haac shall seed be called to thee. 19 Accounting that God is able to raise np even from 
 the dead, whereupon he received him also tor a parable. 20 By faith, also ot things to come, 
 Isaac blessed .lacob and Esau. 21 By iaitli, Jacob dying, blessed every one ot the sons of 
 Joseph: and adored the top of his rod. 22 By faith, Joseph dying, made mention ot tlie going 
 forch of the children of Israel : and gave commandment concerning his bones. 23 By faith, 
 Moses being born, was hid three months by his parents : because they saw him a proper infant, 
 and they feared not the king's edict. 24 By I'aiih, Moses being made great, denied himself to 
 be the son of Pharaoh's daughter: 25 Rather choosing to be afflicted with the people ot God, 
 than to have the pleasure of temporal sin, 26 Esteeming the reproach oi Christ, greater riches 
 than the treasure of the Egyptians; for he looked unto the remuneration. 27 By taith he left 
 Esypl : not fearing the fierceness of the king ; tor him that is invisible he sustained as if he 
 ha'd seen him. 2::* By faith he celebrated the Pasch, and the shedding of the blood ; that he 
 which destroyed the first born, might not touch them. 2'J By faith they passed the Red sea as 
 it were by the dry land : wiiich the Egyptians assaying, were devoured. 20 By iaith the walls 
 of Jericho tell down, by the circuiting of seven days. 31 By faith, Rahabthe harlot perished not 
 with the incredulous, receiving the spies with peace. 32 And what shall I yet say ? For the 
 time will fail me telling of Gicleon, Barac, Sampson, Jepht, David, Samuel, and the prophets: 
 33 \Vho by faith overcame kingdcMns, wrought justice, obtained promises, stopped the mouths 
 
 Annotations. 
 ver. 21. Adored the top of his rod. The learned 
 may see here that the Apostle doth not tie him- 
 self to the Hebrew in the place of Genesis 
 whence it is alleged, but followeth the Sep- 
 tuaginta, though it differ from the Hebrew, as 
 also the other Apostles and Evangelists and 
 our Saviour himself did: neither were they 
 curious, as men now-a-days, to e.^camine all 
 by the Hebrew only, because they writing and 
 speaking by the Holy Ghost, knew very well 
 that this translation is the sense of the Holy 
 Ghost also, and as true, and as directly in- 
 tended as the other: and therefore also that 
 translation continued always authentical in the 
 Greek Church, notwithstanding the diversity 
 thereof from the Hebrew. Even so we that 
 be Catholics, follow with all the Latin Fathers 
 the authentical Latin translation, though it be 
 not always agreeable to the Hebrew or Greek 
 that now is. But Calvin is not only very saucy, 
 but very ignorant, when he saith that the Sep- 
 tuaginta were deceived, and yet the Apostle 
 without curiosity was content to follow them : 
 because it is evident that the Hebrew being 
 then without paints might be translated the 
 one way as well as the other. Which they un- 
 derstood so well, and therefore were not de- 
 ceived, that within three lines after, in the be- 
 ginning of the next chapter, they translate the 
 same word, as he would have it in this place. 
 
 Again observe in those words. He adored the 
 top of his rod, that adoration, as the Scripture 
 useth this word, may be done to creatures, or 
 to God at and before a creature : as, at or be- 
 fore the Ark of the Testament in old time, 
 now at or before the cruoifi.x, relics, images : 
 and in the Psalms, 93. 131. Adore ye his fool- 
 stool. Adore ye toiiiard his holy mntuit. We will 
 adore toward the place where hl^ feet stood: or, 
 which by the Hebrevv phrase is all one. Adore 
 ye his holn iivtnnt. We will adore the place where 
 his feet stood: as also the Greek fathers, Da- 
 mascen, lib. 1. de imaai'iibus, and Leontius ci- 
 ted of him, yea Chrysostom also do handle 
 these places, and namely that of the Anostle 
 w.hich we now speak of, interpreting the Greek 
 
 Chapter. 11. 
 as our Latin hath, and as we do, He adored 
 the rod or the top of his rod, that is, the sceptre 
 of Joseph now prince of Egypt, so fulfilling Jo- 
 seph's dreams, which foretold the same. Gen. 
 37, and withal signifying as it were by this pro- 
 phetical fact, the kingdom of Israel or of the 
 ten tribes that was to come of Joseph by 
 Ephraim his younger son in the first king Je- 
 roboarn; thus the Greek fathers. Whereunto 
 may be added, that all this was done in type 
 and figure of Christ's sceptre and kingdom, 
 whom he adored by and in his Cross, as he did 
 Joseph by or in his rod and sceptre : and there- 
 fore the Apostle saith, he did it by faith, as 
 having respect toward things to come. By all 
 which it is evident, that it is false which the 
 Calvinists teach, that we may not adore image, 
 crucifix, or any visible creature, that is, we 
 may not adore God at or by such creatures, 
 nor kneel before them : and therefore their 
 corrupt translation of this place for the same 
 purpose is intolerable, saying thus. Leaning 
 upon his staff he adored Gon, adding no less than 
 two words more than is in the Greek, which 
 though it might be the sense of this place, and 
 Augustine so expouiideth it, yet they should 
 not make his exposition the text of holy Scrip- 
 ture, specially whereas he only of all the an- 
 cient fathers, as Beza confesseth, sj expound- 
 eth it. 
 
 ver. 22. Concerning his hones. The translation 
 of relics or saints' bodies, and the due regard 
 and honour we ought to have to the same, are 
 proved hereby. 
 
 ver. 26. He looked unto. The Protestants that 
 deny we may or ought to do good in respect or 
 for reward in heaven, are hereby confuted. 
 
 ver. 33. Wrought justice. Men are not just by 
 belief only, as the Protestants affirm, but by 
 working justice. And we may note that in all 
 this long commendation of faith in the fathers 
 and holy persons, their good works are also 
 specially recounted, as Rahab's harbouring the 
 spies, Abraham's offering his son, which their 
 works James doth inculcate : Noe's makint; 
 the Ark, Gen. 6. Abel's better oblation than 
 
376 
 
 HEBREWS. 
 
 of lions, 34 Exiin<!;uislied tlie force of fire, repelled the edge of the sword, recovered of their 
 infirmity, were niaoe strong in battle, turned away the camp of foreigners: 35 Women re- 
 ceived of resurrection their dead, and others were racked, not accepting redemption, that they 
 might find a better resurrection. 36 And others had trial ot mockeries and stripes, moreover 
 also of bands and ])risons : ol They were stoned, tiuy were hewed, they were tempted, they 
 died in the slaughter ot lliC sword, they went about in sheep skins, in goat's skins, needy, in 
 distress afflicted. 38 t)t' whom the world was not worthy, wamk'rmg in deserts, in mountains 
 and dens, and in caves ot' the earth. 39 And all tliese being approved by the testimony of faith, 
 received not tlie prohiisc. 40 God for us providing some better thing, that they without us 
 should not be consummate. 
 
 CHAPTER XII. 
 By Ihe foresaid examples he exhorlefh lliem to jmlieiice, 2 nml hy example nf Christ himself crucified, 
 6 and because thus discipline is an argument that they le Gad's children, 9 vith whose rod they 
 should be miuh more content than with that of their carnal fathers : and because it hriyigtth justifica- 
 tion. 12 Exhorting them iltere/'i)re to pluck up their hearts, and tu take faster footing : 18 consi- 
 dering that all being now so sweit, and not terrible, us in the Old Testament, their damnation, if they 
 refuse to hear, will be so much the greater. 
 
 1 And therefore we also having so great a cloud of v^itnesses put upon us : laying away all 
 ■weight and sin that compasseth us, by patience let us run to the fight proposed unto us, 2 
 Looking on the author of taith, and the consummater Jesus, who, joy being proposed unto him, 
 sustained the cross, contemning confusion, and sitteth on the right hand ot the seat oi G(jd. 3 
 For, think diligently upon him whieh sustained of sinners sucii contradiction against himself: 
 that yuu be not wearied, fainting in your minds. 4 For you have not yet resisted unto blood, 
 repugning against sin : 5 And you have forgotten the con.solaiion, which speaketh to you as 
 it were to children, saying, My son, neglect not the discipline (f our Lord: neither be thou wearied 
 rchiles thoti art rehuked of him. G For whom the Lord liiv.ttli, he chasteneth : and he scourgelh every 
 child that he rece.iveth. 7 Preserve ye in discipline. As unto children doth God ofi'er hiniselt to 
 you. For what son is there, whom the father doth not correct I 8 But if ye be without disci- 
 pline, whereof all be made partakers : then are you bastards, and not children. 9 Moreover, 
 the fathers indeed of our flesh we had for instructers, and we did reverence them : shall we 
 rot much more obey the Father of spirits, and live ? 10 And they nideed for a time of few 
 days, according to their will instructed us : but he, to that which is profitable in receiving of 
 his sanclificaiion. 11 And all discipline for the present cerfes secmeth not to be of joy, but of 
 sorrow : but afterward it will render to them that are exercised by it, most peaceable fruit of 
 justice. 12 For the which cause stretch up the slacked hands, and the loose knees. 13 And 
 make straight steps to your feet: that no man halting err, but rather be healed. 14 Follow peace 
 
 Annotations. 
 Cain's. Gen. 4. and Heb. 11. ver. 4. and so forth. 
 Therefore Clement Alexandrinus saith, that 
 the said persons and others were just by faith 
 and obedience, by faith and hospitality, by taith 
 and patience, by'faith and humility. 
 
 The Apostle's purpose then is nothing else, 
 but to prove to the Hebrews, who made so 
 great account of their Patriarchs, and forefa- 
 thers and their famous acts, that all these glo- 
 rious personages and their works were com- 
 mendable and acceptable only through faith 
 they had in Christ, without which taith none 
 of all their lives and works should have pro- 
 fitted them any whit: the Gentiles doing many 
 noble acts, as heretics may also do, which 
 are of no estimation before God, because they 
 lack faith. And that is the scope of Paul's 
 Epistle to the Romans, and of all oiher pas- 
 sages where he connuendeth faiili: farther 
 proving especially in this Rpistle to the lie- 
 brews, that all their sacrifices were nothing 
 else but figures and attestations of Christian 
 
 Annotations. 
 ver. 12. He scmirgeth. By this we prove, 
 that God often punislieth the sins even of his 
 loving children, though not with eternal dam- 
 nation, yet with temporal chastisement and 
 correction : and that he doth not always 
 together with the remission of deadly sins, 
 and eternal punishment, exempt the offend- 
 
 Chapter 11. 
 faith in Christ and his death. All which high 
 resolution and conclusion against the Jews and 
 Gentiles, that the Christian faith is the true 
 faith and religion, the Heretics of our tiiiie 
 ignorantly and brutishly abuse against Chris- 
 tian works, sacrifice and sacraments, which the 
 Apostle meant specially to commend and es- 
 tablish by his high commendafion of the faith 
 in Christ. 
 
 ver. 40. Without us shotdd not. The fathers 
 before Christ could not be accomplished, that 
 is, not admitted to the heavenly joys, vision, 
 and fruition of God, till the Apostles and other 
 of the new law were associated to them, and 
 the way to everlasting glory opened by our 
 Lord's death and ascension. Neither shall 
 either they or we be fidly perfected in glory 
 both of body and soul, till the iieneral resurrec- 
 tion : God's providence being so, tlK\t we should 
 not be consummateil without another, all be- 
 ing of one faith, and redeemed by one Lord 
 Christ. 
 
 Chapter 12. 
 
 er received to his grace, from all fatherly 
 correction, cither in this life or in the next. 
 Neither have the Heretics of this time 
 any reason or Scripture in the world, why 
 they should take away God's chastisement (>f 
 his children in the next life, more than ui 
 tins world. 
 
HEBREWS. 
 
 arr 
 
 with all men, and holiness : without which no man shall see God : 15 Looking diligently lest 
 any man be wanting to the grace of God : lest any root of bitterness springing up to hinder, 
 and by it many be polluted. 16 Lest there be any fornicator or profane person as Esau : who 
 for one dish ot meat sold his first birth-riglits. 17 For know ye that afterward also desiring to 
 inherit the benediction, he was reprobated : for he found not place of repentance, although with 
 tears he had sought it. 18 For you are not come to a palpable moimt, and an accessible fire, 
 and whirlwind, and darkness and storm. 19 x\nd the sound of trumpet, and voice of words 
 which they that heard, excused themselves, that the word might not be spoken to them. 20 
 For they did not bear that which was said. Arid if a beast shall touch the mount, it shall be stoned. 
 21 And so terrible was it which was seen, Moses said: I am/lightened and tremble. 22 But you 
 are come to mount Sioii, and the city of tlie living God, heavenly .lerusalem, and the assembly 
 of many thousand Angels, 23 And the Church of the first-bom, which are written in the 
 heavens, and the .fudge of all, God : and the spirits of the just made perfect. 24 And the Me- 
 diator of the New Testament Jesus, and the sprinkling of blood speakin;: better than Abel. 25 
 See that you refuse liim not speaking, for if they escaped not, refusing him that spake upon the 
 earth : much more we, that turn away from him speaking to us from heaven. 26 Whose voice 
 moved the earth then: but now he promiseth, saying, i el once: and I will move not only the 
 earth, but heaven also. 27 And in that he saith, Yet once, he declareth the translation of niove- 
 able things as being made, that those things may remain which are unmoveable. 28 There- 
 fore receiving an unmoveable kingdom, we have grace : hy the which let us serve, pleasing God, 
 with fear and reverence. 29 For our God is a consuming fire. 
 
 CHAPTER XITl 
 He commendeth unto them muluallove, 2 liospitaliti/, 3 compassion, i chastity, b contentalion, 7 imi- 
 tation of the faith of Ihtir Catholic Prelates and Martyrs, not Itearkening to the doctrines of Here- 
 tics, nor fearing the casting out of the Jews' Synagogue, 17 and obedience to their present Pastors, 
 IS And so with requesting their pro i/ers, and praying fur them, he endeth the Ephitle. 
 1 Let the charity of the fraternity abide in you. 2 And hospitality do not forget, for by this, 
 certain being not aware, have received Angel:^ to harbour. 3 Remember them in bonds, as 
 if you were bound with them: and them that labour us yourselves also remaining in body. 4 
 Marriage honourable in all, and the bed undefiled. For, fornicators, and adulterers God will 
 
 An.VOTATIONS. CnAPTER 11. 
 
 ver. IG. Esau. Such as forsake their salva- | could not find remission ofhis sin at God's hand ; 
 
 tion and religion to save their lands and goods, 
 are like Esau, 
 ver. 17. He found not. It is not meant, that Esau 
 
 Annotations. 
 
 ver. 2. Hospitality. Hospitality, that is, re- 
 ceiving and harbouring of poor jiilgrims, per- 
 secuted and desolate persons, is so acceptable 
 to God, and so honourable, that oftentimes it 
 hath been men's good hap to harbour AngeU, 
 instead of poor folks unawares. Which must 
 needs be ever a great benediction to them 
 and their families, as we see by Abraham and 
 Lot, Gen. l-^. and 19. and the like fell also to 
 Gregory, as Diacoims writeth, to whose ordi- 
 nary table of poor men, not only Angels, but 
 Christ also came in Pilgrim's weed. In vit. 
 lib. cap. 10. et lib. 2. rap. 22. 23, whereof if he 
 had not example and warrant by Paul's words 
 in this place, and many other express Scrip- 
 tures of the old Testament, those scornful 
 miscreants of this time, making so little account 
 both of good works and such miraculous en- 
 trance of Christ and his Angels into holy men's 
 harbour, would make this also seem fabulous, 
 as they do other like things. 
 
 vei^. 4, Marriage honoaralile. The Apostle, 
 saith a holy Doctor, saith. Marriage honourable 
 in all, and the bed undefiled. And tlLerefore the 
 servants of God in that they are not married, think 
 not the good of imiTriage to he a fault, but yet they 
 doubt not perpetual continency to he better than 
 good marriage, s/iecially in this time when it is said 
 of continency, He that can take, let him tak^. De 
 fid. ad. Pet. cap. apud Aug. in fine. Mark the 
 doctrine of the Fathers, 'and of the Catholic 
 32* 
 
 but that, having once sold and yielded up the 
 right of his first birth to his younger brother, it 
 was too late to be sorry for his unadvised bargain 
 
 Chapter 13. 
 Church concerning m.atrimpny, that it is ho- 
 nourable, and so honourable, that it is a holy 
 Sacrament, but yet inferior to virginity and per- 
 petual continency : honourable m all, that is, 
 all such as may lawfully marry, and are law- 
 fully married : not in brother and sisler, not in 
 persons that have vowed the contrary, to whom 
 the same Apostle saith it is damnable, 1 Tim.b. 
 I V. 11. And this were the meaning of this 
 ! place, if it were to be read thus, iwxrriuge is 
 honourable. 
 
 But to see how the Protestants in all their 
 translations, do abuse the simple, do falsify this 
 sentence of the Apostle, lo make it serve for 
 the marriage of Votaries, it is notorious. First, 
 they use deceit in supplying the verb substan- 
 tive that wanteth, making it the Indicative 
 mood, thus. Marriage is honourable, 4'c. as 
 though the Apostle affirmed all marriage to 
 be honourable or lawful, where the verb to be 
 supplied ought rather to be the Imperative 
 mood, Let marriage be honourable, that so the 
 speech may be an exhortation or command- 
 ment to them that be or will be married, to use 
 themselves in that state in all fidelity, cleanli- 
 ness, and conjugal continency one toward ano- 
 ther : as when Peter also and this Apostle ex- 
 hort married men to give honour to their wives, 
 as to the weaker vessels, and to possess their 
 vessel in honour, not in the passions of igno- 
 miny and uncleanliness : this is honourable or 
 
378 
 
 HEBREWS. 
 
 judge. 5 Let your manners be without avarice : contented with things present. For he ?ait'i, 
 / will not leave thee, neil/ier vill Ijvr.iake thee. 6 So that we do confidently say : Onr Lord is my 
 helper: 1 will not fear what man .thull do to me. 7 Remember your I'relales, \v hich have i^pokeil 
 the word otCiod to you : ihe end of whose conversation beholding, imiiate their laith. 8 Jesus 
 Christ yesterday, and to-diiy : the same also tor ever. 'J With various and strange doctrines 
 be not led away. For it is best that the heart be established with grace, not with meats : which 
 have not prolited tliose that walk in them. 10 We have an altar: whcreot they iiave not 
 power to eat which serv(! the Tabernacle. 11 For the bodies of those beasts, whose blood 
 (or sill is carried into the iiolies by tiie Higli Priest, are burned vyithout liie camp. 12 For the 
 whicli thing .Iksus also, that he might sanetiiy the people by his own blood, sutTered without 
 the gate. 13 Let us go i'orth therefore to him without the camp: carrying his reproach. 14 
 For we have not here a permanent City : but we seek that which is to come. 13 By him 
 therefore let us offer the host of praise always to God, that is to say, the fruit of lips confessing 
 
 Annotations. 
 chaste marriage, to which he here exhorteth 
 And that it is rather an exhortation, than an af- 
 firmation, it is evident by the other parts and 
 circumstances of this place, both before and 
 after : all which are exhortations in their own 
 translations, this oidy being in the midst, and as 
 indifferent to be an exhortation as the rest, by 
 their own confession, they restrain of purpose. 
 Our text theretore, and all Catholic transla- 
 tions leave the sentence indifferent as it is in 
 the Greek, and as true translators ought to do, 
 not presuming to addict it to one side, lest they 
 should restrain the sense of the Holy Ghost to 
 their own particular fantasy. 
 
 Again, our new translators corrupt the text 
 in that they translate, in omnibus, among all 
 men, because so they think it would sound 
 better to the ignorant, that Priests, Religious, 
 and all whatsoever may marry : where they 
 cannot tell either by the Greek or Latin, that in 
 omnibus should mean the masculine gender, ra- 
 ther than the neuter, as not only Erasmus, but 
 the Greek Doctors also take it, to signify that 
 marriage should be honourably kept between 
 man and wife in all points, and in all respects. 
 Chrysostom and Theoyh. in hunc locum. For 
 there may be many filthy abtises in wedlock, 
 which the Apostle wanieth them to take heed 
 of, and to keep their marriage bed undefiled. 
 But the third corruption for their purpose 
 aforesaid, and most impudent, is, that some of 
 the Calvinists, for omnibus, translate inter quo- 
 suis, with a marginal interpretation to signify 
 all orders, conditions, states, and qualities of 
 men. So boldly they take away all indifferency 
 of senses, and make (iod's word to speak just 
 that which themselves would, and their heresy 
 requireth, in which kind they pass all impu- 
 dency, and all Heretics that ever were. 
 
 ver» 7. Remember your Prelates. We be here 
 warned to h;ive great regard in our life and 
 belief, to the holy Fathers, Doctors, and glori- 
 ous Bishops gone before us in God's Church, 
 not doubting but they being our lawf'id Pastors, 
 had taught the truth, of whom Augustine 
 said, That which theij found iv the Church they 
 hdd fast : that which titey learned, they tanpht ; 
 that which they received of their Fathers, the same 
 they delivered to their children. Cont. Julian, lib. 
 2. cap. 10. Which respect to our holy forefa- 
 thers in faith, is now iti this wicked contempt 
 of the Heretics, so much the more to be had. 
 See the said holy Doctor's second book against 
 Juhan the Pelagian throughout, what great ac- 
 
 ClIAPTKR 13. 
 
 count he maketh of them in the confutation of 
 heresies, and how far he prelerreih them 
 above the proud Sect-masters of that time : as 
 we nnist now do against our new Doctors. 
 "^I'his place also is rightly used to prove that the 
 Church of God should keep the memories of 
 Saints departed, by solemn holydays and other 
 devout ways of honour. 
 
 ver. 9. Various and strange. New, divers, 
 changeable, and strange doctrines to be avoid- 
 ed, for such be heretical. Against which the 
 best remedy or preservative is, always to look 
 back to our first Apostles, and the holy Fa- 
 thers' Doctrine. 
 
 ver. 9. Not with meats. He speaketh not of 
 Christian fasts, but of the legal differences of 
 meats, which the Hebrews were yet prone 
 unto: not considering that by Christ's faith 
 they were made free from all such observations 
 of tlie law. 
 
 ver. 10. We have an altar. He putteth them 
 in mind of these words, that in following too 
 much their old Jewish rites, they deprived 
 themselves of another manner and a more ex- 
 cellent sacrifice and meat : meaning of the holy 
 Altar, and Christ's own blessed body offered 
 and eaten there. Of which, they that continue 
 in the figures of the old law could not be par- 
 takers. This Altar, saith Lsychius, is the Altar 
 of Christ's bodi/, which the Jews for their incredu- 
 lity must not behold, lib. 6. cap. 2 1 . in Lnnt. And 
 the (ireek word, as also the Hebrew answer- 
 ing thereunto in the old Testament, signifieth 
 properly an altar to sacrifice on, and not a me- 
 taphorical and spiritual Altar. AVhercby we 
 prove against the Heretics, that we have not a 
 common table or profane communion board, to 
 eat mere bread upon, but a very Altar in the 
 I)roper sense, to sacrifice Ch)ist"s body upon : 
 and so called of the Fathers in respect of the 
 said body sacrificed. Gre.gor. Nazianz. in oral, 
 de .sornre Gorgonia. Chri/snst. dnnoiist. quod. 
 Christus sit Deus. Socrat. lib. 1 . cap. 20. 25. Aug. 
 Kpist. 8fi. De ciritale Dei, lib. 8 cap. 27. et III. 
 '>.2.cap. 10. Confess, lib. 'J. cup. 11. 13. Contr. 
 Finest. Manich. fib. 20. cap. 21. Theojihi/lact. in 
 2.3. Matt. And when it is called a table', it is in 
 respect of the heavenly food of Christ's body 
 and blood received. 
 
 ver. 15. The host of praise. Though it may 
 signify the spiritual sacrifices of praise and 
 thauksgivinn; of what sort soever: yet it spe- 
 cially m;iy be tliotmht to siiTiiify the great Sa- 
 crifice of the blessed body and blood of Christ, 
 
HRBREWS. 
 
 379 
 
 his name. 16 And beneficence and communication do not i'orget, for with such hosts God is 
 piomerited. 17 Obey your Prelates, and be subject to them. For they watdi as being lo 
 render account tor your souls; that they may do this with joy, and not niournins^, tor ihis ig 
 not expedient tor you, 18 Pray tor us, tor we have contidence that we have a good conscience, 
 wilhu^ to converse well in all. VJ And 1 beseech you the more to do this, that I may the 
 more speedily be restored lo you. 20 And the God ol peace which brought out trom the dead 
 the great Pastor ol' the sheep, in the blood of the eternal Testament, our Lord Jesus Christ. 
 21 Fit you in all goodness, that you may do his will, doing in you that which may please 
 before him by .Iesus Christ : to whom is glory tor ever and ever. Amen. 22 And 1 desire 
 you brethren that you sutler the word ot consolation. For in very few words have 1 written to 
 you. 23 Know you our brother Timothy to be dismis.sed : wilh whom, if he come the sooner, 
 1 will see you. 24 Salute all our Prelates, and all the iSainta. The brethren of Italy salute 
 you. 25 Grace be with you all. Amen. 
 
 An.notatio.ns. 
 not as upon the Cross, which was once done in 
 bloody sort, but as in the Church, and new 
 Testament, where it is daily done unbloodily, 
 being the proper host of laud and thanksgiv- 
 ing, and thereibre called the Eucharist, and 
 being the fruit and etT'ct of Christ and his 
 Priest's lips or words, that is, of consecration : 
 because tins sacrifice is made by the force of 
 the lioly words. And when we read in the 
 Psalm and oiher places of the old Testament, 
 of the host of jiraise, it may be thought to be 
 a prophecy of the new Sacrifice, and not of 
 every vulgar thanksgiving. And so the old 
 Fathers in the primitive Church to hide the 
 mysieriesfrom the unworthy or Heathen, often 
 speak. What is, saith Augustine, a more holt/ 
 sacrijit-e of praise, than that which consisteth in 
 ihuuks,sii>ing, all which the failhjul do know in 
 tlie sacrijice of the Church. Lib. 1. contr. advers. 
 Itn. and proph. cap. 18. Cup. 20. The Church 
 from /he times of the Apostles by the most certain 
 sncressions of Bi^^hops, ojferelh to God in the body 
 of Christ the Sacrijice of praise. Now Israel ac- 
 cording lo the Spirit, that is, the Church offereth 
 a sin^ulur Sacrifice according to the Spirit : of 
 whose house he will not take Calves nor Goals, 
 hut will lake the Sacrifice of praise, not ac- 
 cording to the order of Aaron, but according 
 lo the order of Melchisedec. Epist. 120. cap. 
 19. <ind epist. 57. ad q. 1. in fine. Thus you 
 see, when the holy Fathers handle the Scrip- 
 tures, they find Mass and sacrifice in many 
 places, where the ignorant Heretics or the 
 simple might think they speak only of a com- 
 mon thanksgiving. 
 
 ver. 16. God is promerited. This Latin word 
 promeretur, cannot be expressed etTectually in 
 any one English word. It signifieth, God's 
 favour to be procured by the foresaid works of 
 alms and charitv, as by the deserts and merits 
 of the doers. Which doctrine and word ot 
 merits the Adversaries like so ill, that they 
 dee both here and elsewhere from the word, 
 translating here for, promeretur Deus, God is 
 pleased, more near to the Greek, as they pre- 
 tend. Which indeed maketh no more for them 
 than the Latin, which is agreeable to most an- 
 
 Ch.\pter 13. 
 cient copies, as we see by Primasius, Au- 
 gustine's scholar. For if God be pleased with 
 good works and show favour for them, then 
 are they meritorious, and then only faith is 
 not the cause of God's tavour to men. 
 
 ver. 17. 0')ey your Prelates. There i.s no- 
 thing more inculcated in the holy scriptures, 
 than obedience of the lay people to the Priests 
 and Prelates of God's Church, in matters of 
 soul, conscience, and religion. Whereof the 
 Apostle giveth this reason, because they have 
 the charge of men's souls, and must answer 
 for them : which is an infinite pre-eminence and 
 superiority, joined with burden, and requireth 
 marvellous submission, and most obedient sub- 
 jection of all that be under them and their 
 government. From this obedience there is no 
 exception nor exemption of Kings nor Princes, 
 be they never so great. If they have souls, 
 and be Christian men, they must be subject to 
 some Bishop, Priest, or other Prelate. And 
 whatsoever he be, though Emperor of all the 
 world, if he take upon him to prescribe and 
 give laws of religion to the Bishops and 
 Priests, whom he ought to obey and be sub- 
 ject unto in religion, he shall be damned un- 
 doubtedly, except he repent, because he doth 
 against the express word of God, and law of 
 Nature. And by this you may sec the differ- 
 ence of a heretical and a disordered time, from 
 other Catholic Christian days. For heresy and 
 the like damnable revolts from the Church of 
 God, is no more but a rebellion and disobe- 
 dience to the Priests of God's Church, when 
 men refuse to be under their discipline, to 
 hear their doctrine, and interpretation of Scrip- 
 tures, to obey their Laws and Councils. This 
 disobedience and rebellion from the Spiritual 
 Governor under pretence of obedience to the 
 Temporal, is the bane of our days, and spe- 
 cially of our Country, where these new Sects 
 are properly maintained by this false principle. 
 Thai the Prince in matters of soul and reli- 
 gion may conmiand the Prelate : which is di- 
 rectly and evidently against this Scripture 
 and all other, that command the sheep of 
 Christ's fold to obey their spiritual Officers. 
 
S80 JAMKS. 
 
 THE ARGU31ENT OF THE EPISTLE OF JAMES, 
 
 Tliis Epistle, as the rest following, is directed specially, as Augustine saith, a<i;ainst the 
 error of only t'aiih, which some held at iliat time also, by niisconsiruing Paul's words. Yea 
 not only thai, but many other errors, which ihei) also were annexed unto it, as they are now, 
 doth this Apostle here touch expressly. 
 
 He saith therefore, that not oidy tailh, but also good works are necessary : that not only 
 faith, but also good works do justily : that they are acts of Religion, or service and worship of 
 God : that to keep all the commandments of God, and so to abstain from all mortal sin, is not 
 impossible, but necessary: that God is not author ol sin, no not so much as of tentation to sin: 
 that we must stay ourselves trom sinning, with fear ot our death, of the judgment, ot hell : 
 and stir ourselves to the doing of good, with our reward that we shall have lor it in heaven. 
 1'liese points ot the Catholic laith he couunendeth earnestly unto us, inveighmg vehemently 
 agaiti.st them that teach the contrary errors. Howbeit he doth withal iidmonish not to neglect 
 such, but to seek their conversion, showing them iiow meritorious a thing that is. Thus then 
 he exhorteth generally to all good works, and dehortelh from all sin, but yet also namely to 
 certain, and from certain : as, from acceptiou of persons, Irom detraction, and rash judging, 
 from concupiscence and love of this world, Ifom swearing : and, to prayers, to alms, to hu- 
 mility, contession, and penance : but most copiously to patience in persecution. 
 
 Now, who this James was: It is not he, whose feast the Church keepeth the 25th of July, 
 ■which was John's brother, and whose martyrdom we have Act. I'i. but he, whom the Church 
 worshippeth the hrst of May, who is called l^ra/er Ihmiui, our Lord's brother, and brother to 
 Jude, and which was the first Bishop of Jerusalem, oi w'hom we read Act. 15. and 21. and 
 also Gal. 2. of whose vvondertul austerity and purity of life, the Ecclesiastical stories do report. 
 jEuseb. lib. 2. c. 22. Hiero. in Cutalogo. 
 
 Theretbre as the old high Priest had power and charge over the Jews, not only in Jeru- 
 salem and Jewry, but also dispersed in other countries, as we understand Act. 9. v. 1, and 2. so 
 James likewise, being Bishop of Jerusalem, and luiving care not only of those Jews with 
 whom he was resident there in Jewry, but of all the rest also, writeih this Epistle, To the 
 twelve tribes that are in dispersion, and in them, to all Christians universally dispersed through 
 the world. 
 
 THE CATHOLIC EPISTLE OF JAMES THE APOSTLE. 
 
 Catholic Epistle. The word Catholic though in the title of this Epistle, and the rest follow- 
 ing called the Catholic Epistles, it be not wholly in the same sense, as it is in the Creed : yet 
 the Protestants so fear and abhor the word altogether, that in some of their Bibles they leave 
 it clean out, although it be ui the Greek, and in some they had rather translate ridiculously 
 thus. The general Epistle <J-c. whereas these are famously known and specified in antiquity, by 
 the name ol' Catholic Epistles, for that they are written to the whole Church, not to any pecu- 
 liar people or persons as Paul's are. 
 
 CHAPTER I 
 
 We liavi: to rejoice in persecution, hut ij we be jiiititiit. (iiuluithnl tihstain/romull mortal sin, 9 coTi- 
 sidering how he shall be exulted and ciowiitdjor il, uiifii the persecutor, vho enricheth hinisilf trrith 
 our spoils, shall fade uwaij. 13 But if (tiiij be templed to Jail, or tiiatty other nil, let him not say, 
 God is the author of it, viko is the author of all good only. 19 Such points of the Catholic faith 
 we must be content to Ivarn without contradiction and anger, and to do accordingly. 26 Because 
 otherwise weiruii/ Udk oj religion, hut indeed it is no religion. 
 
 1 James the servant of God and of our Lord Jesus Christ, to the twelve tribes that are in 
 dispersion greeting. 2 Esteem it, my brethren, all joy when you shall fall into divers ten- 
 tations : 3 Knowing that the probation of your faith worketh iiaiieiice. 4 And let patience 
 have a periect work : tlitit you may be perfect and entire, failing in nothing. 5 But it nny of 
 you lack wisdom, let him ask of God who giveth to all men abundantly, and upbraideth not: 
 and it shall be given hiin. 6 Jiut let him ask in faith nothing doubting, for he that donbteth, ia 
 like to a wave of the sea, which is moved and carried about by the wind. 7 'I'herefore let 
 not that man think that he shall receive any thing of our Lord. 8 A man double of mind is 
 inconstant in all his ways. 9 But let the humble brother glory in his exaltation. 10 And the 
 rich, in his liumility, because as the flower of grass shall he pass : 11 For the sun rose with 
 heat, and parched the gra.ss and the flower of it fell away and the beaiily of the shape thereof 
 perished : so the rich man also shall wither in his ways. 12 Blessed is the man that suiTereth 
 
 Annotations. Chapter. 1. 
 ver. 6. Ask in fuiih nothing doubting. The I asker of lawful things may not either mi.s- 
 Protestants wouhi prove by this, that no man trust God's power and ability, or be in difH- 
 ou^ht to pray without assurance that he shall deuce and despair ot his mercy: hut that our 
 obtain that which he asked. Where the doubt be only ia our own liiivvorthiness or 
 Apostle nieaneth nothing else, but that the I undue asking. 
 
JAMES. 
 
 331 
 
 tentatioi: for when he hath been proved, he shall receive the crown of life, which God hath 
 promised to them that love him. 13 Let no man when he is tempted, say that he is tempted 
 of God, lor God is njt a tempter of evils, and he temptetli no man. 14 But every one is tempted 
 of his own concupiscence abstracted and allured. 15 Aiterward concupiscence when it hath 
 conceived bruigeth forth sin, but sin when it is consummate, engendered! death. 16 Do not err 
 theretore, my dearest brethren. 17 Every best gii't, and every perfect gift, is trom auuve ; de- 
 scending from the Father of lights, with whom is no transmutation, nor shadowing of altera- 
 tion. 18 Voluntarily hath he begotten us by the word ot truih, that we may be some beginning 
 of his creature. IK You know my dearest brethren, and let every man be swil't to hear: but 
 slow to speak, and slow to anger. ~0 For the anger of man worketh not the justice of God. 21 
 For the wtiich thing casting away all uncleanness and abundance of malice, in meekness receive 
 the ingrafted word, which is able lo save your souls. '2'2 But be doers of the word andnothwirers 
 only, deceiving yourselves. 23 For if a man be a iiearer ol the word and not aduer: he shall 
 be compared to a man beholding the countenance of his nativity in a glass. 24 For he considereth 
 himself and went his way, and by and by forgat what a one he was. 25 But he that hatli 
 looked in tlie law of pertect liberty, and hath remained in it, not made a forgettui hearer, but 
 a doer of the work; this man shall be blessed in his deed. 26 And if any man think himself 
 to be religious, nor bridling his tongue, but seducing his heart : this man's religion is 'ain. 27 
 Religion clean and unspotted with God and the Father, is this, to visit pupils and widows in 
 their tribulation : and to keep himself unspotted from this world. 
 
 CHAPTER II. 
 Against acceplion of persons. 10 From all and every sin we must abstain, having in all our words and 
 dcedx, the judgment bejore our et/es : wherein tvorks of mercy sliidl be required oj us, 14 And only 
 faith shall not avail us. 18 And that the Calholie by his works showelh thai he hathjaith: whertas 
 the Heretic hath no more faith than the Devil, talk he of faith never so much, and if justif cation 
 therebi/ only, by the example of Abraham, Rom. 4. For Abraham indeed was justified by works also, 
 25 and likewise Rahah. 
 
 1 My brethren, Have not the faith of our Lord Jesi's Christ of glory in acception of persons. 
 2 For if there shall enter into your assembly a man having a golden ring in goodly apparel) 
 
 Annotations. 
 
 ver. 13. Let no man say that he is tempted of 
 God. We see by this that when the Scrip- 
 tures, as in the Pater nosier and other places, 
 seem to say, that God doth sometimes tempt 
 us, or lead us into temptation : they mean not, 
 that God is any ways the author, causer, or 
 mover of any man to sin, but only by permis- 
 sion, and because of his gracious power he 
 keepeth not the offender from tentations. 
 Therefore the blasphemy of Heretics, making 
 God the author of sin, is intolerable. August, 
 ser. 9. divers, c. 9. 
 
 ver. 13. God is not a tempter of evils. The 
 Protestants as much as they may to diminish 
 the force of the Apostle's conclusion against 
 such as attribute their evil tentation to God, for 
 other tentations God doth send to try men's 
 patience and prove their faith, take and trans- 
 late the word passively, in this sense, that God 
 is not tempted by our evils. Where more con- 
 sonantly to the letter and circumstance of the 
 words before and after, and as greatly to the 
 Greek, it should be taken actively as it is in 
 the Latin, that God is no tempter to evil, for 
 being taken passively, there is no coherence 
 of sense totlj • other wor.ds of the Apo'stle. 
 
 ver. 15. Concupiscence when it hath conceived. 
 Concupiscence, we see here, of itself is not 
 sin as Heretics falsely teach : but when by any 
 consent of the mind we do obey or yield to it, 
 
 Annotations. 
 ver. 1. In acception of persons. The Apostle 
 meaneth not, as the Anabaptists and other se- 
 ditious persons sometime gather hereof, that 
 there should be nodiffference in commonweals 
 or assemblies, between the Magistrate and the 
 subject, the freeman and the bond, the rich and 
 
 Chapter 1. 
 then is sin engendered and formed in us. 
 
 ver. 15. Sin consummate engendereth death. 
 Here we see that not all sin nor all consent 
 unto concupiscence is mortal or damnable, but 
 when it is consummate, that is, when the con- 
 sent of man's mind fully and perfectly yieldeth 
 to ihe committing or liking of the act or motion 
 whereunto concupiscence movethorincitethus 
 
 ver. 25. Blessed in his. Beatitude or salvation 
 consisteth in well working. 
 
 ver. 25. The hw of perfect lilierty. The law of 
 the Gospel and grace "of Christ, is called the 
 law of liberty, in respect to the yoke and bur- 
 den of the old carnal ceremony, and because 
 Christ hath by his blood of the New Testa- 
 ment delivered all that obey him, from the ser- 
 vitude of sin and the devil. But not as the 
 libertines and other hereticsof this time would 
 have it, that in the New Testament every man 
 may follow his own liking and conscience, and 
 may choose whether he will be under the laws 
 and obedience of spiritual or temporal Rulers, 
 or no. 
 
 ver. 27. Religion clean. True religion stand- 
 eth not only in talking of the Scriptures, or 
 only faith, or Christ's injustice : but in purity 
 of life, and good works, especially of charity 
 and mercy done by the grace of Christ. This 
 is the Apostolical doctrine, and far from the 
 heretical vanity of this time. 
 
 Chapter 2. 
 the poor, between one degree and another, for 
 God and nature, and the necessity of man, 
 have made such distinctions, and men are 
 bound to observe them. But it is meant only, 
 or specially, that in spiritual gifts and gracesj, 
 in matters of faith, sacraments, aud salvation, 
 
S82 
 
 JAMES. 
 
 and there sliiill enter in a poor man in homely attire, 3 And you have respect to him that ie 
 cloilied with the goodly apparel, and shall say to him, Sit thou here well : hut say to ihe poor 
 man stand thou there : or sit under my footstool: 4 Do you not judge witli yourselves, and are 
 becoine judges ot unjust cogitations ;' '> Hear my dearest brethren; halh not God chusen the 
 poor in this world, ricli in taiih, and heirs ot the kingdom which God hath promised to them 
 that love him? 6 But you have dishonoured the poor man. Do not the rich oppress you by 
 jnight : and themselves draw you to judgments? 7 Do not they blaspheme the good name 
 that is iuvoeuted upon you ? 8 If notwulistaiiding you tulfil the royal law according to the 
 Scriptures, Tliou s/hiIi love Ihy neighhour us tliystlf, yoii do well : 9 But it you accepi persons, 
 you work, sin, reproved ot the Law as transgressors. 10 And w hosoever shall keep the whole 
 Law, but otlendeth in one : is made guilty ol all, 11 for he that said. Thou shalt not coni- 
 niit adultery, s;iid also, Thou shalt not kill. And it' thou do not commit adultery, but shalt 
 kill ; thou art made a transgressor ot the Law. 12 So spake ye, and so do, as beginning to i)e 
 judged by the Law of liberty. 13 i'or judgment without mercy to him that haih not done 
 mercy. And mercy exalteth itself above judgment. 14 What shall it profit my brethren, if a 
 man say he hath taith : but hath not works ? Shall faith be able to save him ? 15 And if a 
 brother or sister be naked, and lack daily tood : 16 And one of you say to them. Go in peace, 
 be warmed and filled : but you give them not the things that are necessary for the body? what 
 shall it profit ? 17 So faith also, if it have not works, is dead in itself. 18 But some man 
 saith, Thou hast faith, and 1 have works ; show me thy taith without works : and I will show 
 thee by works my faith. 19 Thou believest that there is one God. Thou dost well : the devils 
 also beheve and tremble. 20 But wilt thou know O vain man, that faith without works is idle 1 
 
 Chapter 2. 
 everlasting damnation, but also of the temporal 
 chastisement in Purgatory, as Augustine sig- 
 nifieth, declaring that our venial sins be wash- 
 ed away in this world with daily works of 
 mercy, which otherwise should be chastised in 
 the next, ep. 29, aforesaid in fine and lib. 21. de 
 Civ. Dei. c. 27. in fine. 
 
 ver. 14. muit sliaU it profit, if a man say he 
 hath faith ? This whule jiassage ot the Apos- 
 tle is so clear against justification or salvation 
 by only taith, damnably delended by the Pro- 
 testants, and so evident tor the necessity, merit, 
 and concurrence of good works, that their first 
 author Luther and such as exactly follow him, 
 boldly, after the manner of Heretics, when they 
 can make no shift or false gloss tor the text, 
 deny the book Canonical Scripture. But Cal- 
 vin and his companions disagreeing with 
 their Masters, confess it ti) be holy Scripture, 
 but their shifts and tdnd glosses tor answer ot 
 so plain places, be as impudent as the denying 
 of the Epistle was in the otiier, who would 
 never have denied the book, thereby to show 
 themselves Heretics, if they had thought 
 those vulgar evasions that the' Zuingliaiis and 
 Calvinists do use, whereof they were not ig- 
 norant, could have served. In both sorts the 
 Christian reader may see, that all the Here- 
 tics' vaunting of express Scriptures and the 
 word of God, is no more but to delude the 
 world, whereas indeed, be the Scriptures never 
 so plain against them, they must either be 
 wrested to sound as they say, or else they must 
 be no Scriptures at all And to ■'^e Luther, 
 Calvin, Beza, and their fellows, tc as it were 
 in judgment ot the Scriptures, to allow or dis- 
 allow at their pleasures, it is the most notorious 
 example of Heretical pride and misery that 
 can be. See their prefaces and censures upon 
 this Canonical Epistle, the Apocalypse, the 
 Macabees, and other. 
 
 yer. 20. O vain man. He speaketh to all He. 
 retics that say, faith only without works doth 
 justify, calling them vain men, and comparing 
 them to devils. 
 
 ANN0T.4T10NS. 
 
 and bestowing the spiritual functions and 
 charge of souls, we must esteem of a poor 
 man, or a bondman, no less than of the rich 
 man and the free, than of the Prince or the 
 (ieiitleman : because as Christ himself calleth 
 all, and endueth all sorts with his graces : so 
 in such and the like things we must not be par- 
 tial, but count all to be fellows, brethren, and 
 members of one head. And therefore the 
 Apostle saitii with a special clause, tliat we 
 should not hulil or have the Christian faith with 
 or in such dirt'erences or partitilities. 
 
 ver. 10. Is made guilty of all. He meaneth 
 not tha* whosoever is a thief, is also a mur- 
 derer, or that every murderer is an adulterer 
 also ; or that all sins be etpial, according to the 
 Stoics, and the Heresy of Jovinian : much less 
 that he shall have as great damnation that 
 trans^resseth one commandment, as if he had 
 oflTended against every precept, but the sense 
 is that it shall not avail him to salvation, that 
 he seemeth to have kept certain and not bro- 
 ken all the commandments : seeing that any 
 one transgression of the Law, proveth that he 
 hath not observed the whole, which he was 
 bound to do, so tar as is required, and as is 
 possible for a man in this life. Augustine dis- 
 puting profoundly in his 29th Epistle to Hie- 
 rome, of this place of James, expoundeth it 
 thus: that he which ofTendeth in one, that is, 
 against the general and great commandment 
 ot love or charity, because it is in manner all, 
 as being the sum of all, the plenitude of the 
 Law, and the perfection of the rest, breakeih 
 after a sort and transgresseth all, no sin being 
 committed but either against the love of GoiT, 
 or of our neighbour. 
 
 ver. 13. Judgment without mercy. Nothing 
 giveth more hope of luercy in the next life, 
 than the works of alms, charity, and mercy, 
 done to our neighbours in this life. Neither 
 shall any lie used with extreme rigour in the 
 next world, but such aa used not mercv in this 
 world. Aug. de -pec. merit, lib. 2. c. 3. Which is 
 true, not only in respect of the judgment to 
 
JAMES- 
 
 383 
 
 21 Abraham our father was he not justified by works, offering Isaac his son upon the altar ? 
 
 22 Seest thou ihat i'aitli did woriv vvitli his works : and by the works ihe taith was coiisuminuK; ! 
 
 23 And the Scripture was fuUilled, sayiiii^, Abraham hdleoed Gud, and it uxia reputed him to juslirc, 
 and he luas called the friend of God. 24 Do you see that by works a man is justi fit;d : and not 
 by faith only? 25 And in like manner also Rahab the harlot, was not she justified t 
 
 Annotations. 
 ver. 21. Ahriiham ivos he notjustijiedhy works ? 
 It is much to be noted that Augustine in his 
 book de fide et operihiin, cap. 14, wnteth that the 
 heresy ot only faith justifying or saving, was 
 an old Heresy even in the Apostle's time, ga- 
 thered by the false interpretation of some of 
 Paul's profound disputation in the Epistle to 
 the Romans, wherein he commendeth so 
 highly the faith in Christ, that they thought 
 good works were not available : adding tur- 
 tlier, that the other three Apostles, James, 
 John, and .fude, did of purpose write so much, 
 of good works, to correct the said error of 
 only faith, gathered by the misconstruction of 
 Paul's words. Yea, when Peter, Epixt. 2. cap. 
 3, warneih the faithful that many things be 
 hard in Paul's writings, and of light unlearned 
 men mistaken to their perdition : the said Au- 
 gustine affirmeth, that he meant of his dispu- 
 tation concerning faith, which so many Here- 
 tics did mistake to condemn good works. And 
 in the preface of his commentary upon the one 
 and thirtieth Psalm, he warneth all men, that 
 this deduction upon Paul's speech, Abraham 
 was justified by faith, therefore works be not neces- 
 sart/ to salvation: is the right way to the gulf of 
 hell and damnation. 
 
 And lastly, which is in itself very plain, that 
 we may see this Apostle did purposely thus 
 commend unto us the necessity of ^ood works, 
 and the inanity and insufficiency of only faith, 
 to correct the error of such as misconstrued 
 Paul's words for the same : the said holy Doc- 
 tor noteth that of purpose he took the very 
 same example of Abraham whom Paul said to 
 be justified by faiih, and declared that he was 
 justified by good works, specifying the good 
 work for which he was justified and blessed 
 of God, to wit, his obedience and immolation 
 of his only son. But how Paul saith that Abra- 
 ham was justified by faith, see the Annotations 
 upon that place, Rom. 4, ver. 1. 
 
 ver. 22. Faith did work with. Some Heretics 
 hold, that good works are pernicious to salva- 
 tion and justification: other, that though ihey 
 be not hurtful, but required, yet they be no 
 causes or workers of salvation, much less me- 
 ritorious, but are as effects and fruits issuing 
 necessarily out of faith. Both v/hich fictions, 
 falsehoods, and flights from the plain truth of 
 God's word, are refuted by these words, when 
 the Apostle saith, That faith worketh together 
 with good works: making faith to be a coad- 
 jutor or co-operator with works, and so both 
 jointly concurring as causes and workers of 
 justification : yea afterward he maketh works 
 the more principal cause, when he resembteth 
 faith to the body, and works to the spirit or 
 life of man. 
 
 ver. 23. The friend of God. By this also 
 another false and frivolous evasion of the He- 
 retics is overtaken, when they feign, that the 
 
 justified by works, 
 
 Chapter 2. 
 Apostle here whenhe saith, works do justify, 
 meaneth that they show us just before men, 
 and avail us not to our justice before God. For 
 the Apostle evidently declarelh that Abraiiain 
 by his works was made or truly called the 
 friend of God, and therefore was not, as the 
 Heretics say, by his works approved just be- 
 fore man only. 
 
 ver. 24. Not by faith only. Tiiis proposition 
 of speech is directly opposite or contradictory 
 to that which the Heretics hold. For the 
 Apostle saith, Man is justified by good works, 
 and not by faith only, but the Heretics say, 
 iVIan is not justified by good works, but by faith 
 only. Neither can they pretend that there is 
 the like contradiction or contrariety betwixt 
 James' speech and Paul's : for though Paul 
 say, man is justified by faith, yet he never 
 saith, by faith only, nor ever meaneth by that 
 faith which is alone, but always by that faith 
 which worketh by charity, as he expoundeth 
 himself Though concerning works also, there 
 is a difference betwuxt the first justification, 
 whereof Paul specially speaketh : and the se- 
 cond justification, whereof James doth more 
 specially treat. 
 
 The Fathers indeed use sometimes this 
 exclusive, sola, only: but in far other sense 
 than the Protestants. For some of them there- 
 by exclude only the works of Moses' law 
 against the Jews: some, the works of nature, 
 and moral virtues without the grace or know- 
 ledge of Christ, against the Gentiles : some, 
 the necessity of external good works, where 
 the parties lack time and means to do them, 
 as in the case of the penitent thief: some, the 
 false opinions, sects, and religions contrary to 
 the Catholic faith, against Heretics and mis- 
 creants : some, exclude reason, sense, and ar- 
 guitig in matters of faith and mystery, against 
 such as will believe nothing, but that they see 
 or understand : some, the merit of works done 
 in sin, before the first justification: some, the 
 arrogant Pharisaical vaunting of man's own 
 proper works and justice, against such as re- 
 fer not their actions and good deeds to God's 
 grace. To these purposes the lioly Doctors 
 say sometimes, that only faith saveth and serv- 
 etli : but never, as the Protestants would have 
 it, to exclude from justification and salvation, 
 the co-operation of man's free will, disposi- 
 tions and preparations of our hearts by pray- 
 ers, penance, and sacraments, the virtues of 
 hope and charity, the purpose of well work- 
 ing, and of the observation of God's com- 
 mandments : much less, the works and me 
 rits of the children of God, proceeding of 
 grace and charity, after thev be justified and 
 are now in his favour: which are not only 
 dispositions and preparations to justice, but 
 the meritorious cause of greater justice, and 
 of salvation. 
 
394 
 
 JxVMES. 
 
 receiving the mcsgenjjcrs, and putiin^ tliem forth an oilier v/r.y ? 20 For even as ihe body 
 without the spirit is dead: also so f'uitli vvithoiii works if; dead. 
 
 CHAPTER Hi. 
 AgainH proud Masters and authors of Heclg. 5 Of the. man\fold sins of the unhndled tongue. 10 The 
 
 difennce tjetwixt prwtrl, roiUeiUious, and worldly wisdfjm, and that wisdom tihich is heuvtnhj, peace.- 
 
 ahl'', modest, and so fori k. 
 
 1 JJe ve not many "mnst.irs my brethren, knowing that you receive the greater judgment, 2 
 For in ri'ianv things we offend ;ill. If any man oft'cnd not in word: this is a perfect man, he ia 
 able also with bridle lo turn about the whole body. 3 And if we put biis into ihe mouths of 
 horses that they may obey up, we turn about all their Lody also. 4 And bihold, tlie slii!)s, 
 whereas they be great, and are driven of strong whids: yet are they turned about with a little 
 stem, whither the violence of the director will. 5 So the tongue also certes is a little member, 
 nnd vauntefh great things. Behold how much fire wliat a great wood it kindleth ? 6 And the 
 ton2u,:>, is fire, a whole world of iniquity. The tongue is set among our incml<er.s, which de- 
 filei'h the whole body, and intlanicth the wheel ot our nativity, inflamed of hell. 7 Forallnature 
 of beasts and fowls and serpents and of the ret-'t is tained and hath been tamed by the nature of 
 num. 8 But the tongue no man can tame, an unquiet evil, full of deadly poison. 9 By it we 
 bless God and the father: and by it we curse men which are made after the similitude of 
 God. 10 Out of the selfsame mouth proceedeih blessing and cursing. These things must not 
 be so done my brethren. 11 Doth the founiningive forth out of one hole sweet and sour water? 
 \i Can, my brethren, the fig tree yield grapes: or the vine figs? So neither can the salt water 
 yield sweet. 13 Who is wise andhaih ki'owled^ie among you? Let him show by good con- 
 versation his working in mildness of wisiiom. li But if you have bitter zeal, and thercbe con- 
 tentions in your hearts : glory not and be not liars against the truth. 15 For this is not wisdom 
 descending from above : but earthly, sensual, devilish. 10 For where zeal and contention is: 
 there is inconstancy, and every perverse work. 17 But the wisdom that is from above, first 
 certes is chaste : then peaceable, modest, suasible, consenting to the good, full of mercy and 
 good fruits, not judging, without simulation, IS And the fruit of justice, in peace is sowed to 
 them that make peace. 
 
 Annotations. 
 
 ver. 25. Rahnb. This Apostle allegeth the 
 good works of Kahab by which she was justi- 
 fied, and Paul, Hch. 11, saith she was justified 
 by faith. Which are not contrary one to 
 another, for both is true, that she was saved by 
 faith, as one saith: and that she was saved by 
 her works, as the other saith. But it were un- 
 truly stud, that she was saved either by only 
 faith, as the Heretics say : or by only works, as 
 no Catholic man ever said. But because some 
 Jews and Gentile philosophers did affirm : 
 they, that they should be saved by the works 
 of iMoses' law: these, by their moral work : 
 therefore Paul to the Romans disputed spe- 
 cially asiainst both, proving that no works done 
 withoutor before the faith of Christ, can serve 
 to jilstification of s:dvation. 
 
 ver. 26. Faith vntltovt irorls is dead. .lames, 
 as the Protestants feign, saith tliat faith with- 
 out good works is no laiih, and that therefore 
 it justificth not, because it is no faith, for he 
 saith that it is dead without works, as the body 
 is dead without the soul, and therefore being 
 dead hath no activity or efilcacy t.o justify or 
 save. But it is a great difference, to say that 
 the body is dead, and to say tliat it is no body : 
 
 Chapter 2. 
 
 even so it is the like difference, to say that 
 faith without works is dead, and to say that 
 faiih withc.ut works is no faith. And it a dead 
 body be notwithstanding a true body, then ac- 
 cording to .Tames' comparison here, a dead 
 faith is'notwithstanding a true faith, but yet not 
 available to justification, because it is dead, 
 that is, because it is only faith without good 
 works. 
 
 And therefore it is a great impudence in He- 
 retics, and a hard shift, to say that the faith of 
 which the Apostle disputeth all this M'hiV is 
 no true or properly called faith at all. It is the 
 same faith that Paul defined and commended 
 in all the 11th chap, to the. Hebrews, and the 
 same which is called the Catholic faith, and the 
 same which being formed and made alive by 
 charity, justificth. Marry true it is, that it ia 
 not that special faith which the Heretics feign 
 only to justify, to wit, when a man doili firmly 
 believe as an article of his faith, that himself 
 shall be saved. This special faith it is not 
 whereof the Apostle here speaketh. For nei- 
 ther he, nor Paul, nor any other sacred writer 
 in all the holy Scriptures ever spake or knew 
 of a;iv such forged faith. 
 
 Annotations. Chapter 3. 
 ver. 1. Manj/ masters. He meaneth princi- i the said st-cts. So did Zuinglius disdain to be 
 pally Sect-masters that make themselves se- Luther's scholar^ and Calvin to be the follower 
 vera! Ringleaders in sundry sorts of new de- I of Zuinglius. ^ 
 vised doctrines : every one arrnii:ifing to hint- ver. 17. Wisdrim. The difTcrcnce betwixt 
 
 self to be master, and none so humble as to be 
 a scholar, either -to God's Church and true 
 pastors, or to other guides and authors of 
 
 human wisdom, specially of heretics, and the 
 wisdom of the Catliohc church and her 
 children. 
 
JAMES. 
 
 385 
 
 CHAPTER IV. 
 
 Bi) conmpiscence and love of this world, we are made emmies to God : but we should rather humble us to 
 him, punishing ourselves for our sin. Against detraction, and rash judging. 13 To remember al- 
 ways the uncertainty of our l{/e. 
 
 1 From whence are wars and contentions among you ? Are they not hereof? of your con- 
 cupiscences which war in your members? 2 You covet, and have not : you kill, and envy, and 
 cannot obtain: you contend and war: and you have not, because you ask not. 3 You ask, and 
 receive not: because you ask amiss: that you may consume it on your concupiscences. 4 
 Adulterers, know you not that the friendship of this world, is the enemy of God ? Whosoever 
 therefore will be a friend of this world : is made an enemy of God. 5 Or do you think that the 
 Scripture saith in vain : To envy doth the spirit covet which dwellcth in you? 6 And givetli greater 
 grace. For the which cause it sa'uh, God resistfth the proud, and giveih grace to the humble. 7 
 Be subject therefore to God, but resist the Devil, and he will flee ironi you. 8 Approach to 
 God, and he will approach to you. Cleaiiso your liands, ye sinners : and purify your hearts, yc 
 double of mind. 9 Be miserable, and mourn, and weep: let your laughter be turned into 
 mourning : and joy, into sorrow. 10 Be humbled in the sight of our Lord, and he will exalt 
 you. 11 Detract not one from another my brethren. He that detracteth Irom his brotiier, or 
 ne that judgeth his brother, detracteth from the Law, and jud^eth the Law. But if thou judge 
 the Law, thou art not a doer of the Law, but a judge. 12 For there is one law-maker and 
 Judge tliat can destroy and deliver. 13 But thou, what art thou that judgest thy neighbour ? 
 liehold now you that say. To-day or to-morrow we will go into that city, and there certes will 
 spend a year, and will traffic, and make our gain. 14 Who are ignorant what shall be on the 
 morrow. For what is your life ? It is a vapour appearing for a little while, and afterward it 
 shall vanish away. 15 For that you shall say, If our Lord will: and. If we shall live, we will 
 do this or that. 16 But now you rejoice in your arrogancies. All such rejoicing, is wicked. 
 17 To one therefore knowledge to do good : and not doing it, to him it is sin. 
 
 CHAPTER V. 
 By the damnation to come upon the unmerciful rich, he exhorteth the persecuted to patience, and by 
 their own reward, and by examples. 12 Not to swear at all in comvion talk. 13 In affliction, to 
 pray : in prosperity to sing : in sickness, to call for the Priests, and that they pray over them, and 
 anoil them with oil: and thai the sick persons confess their sins. 19 Finally, how meritorious it is, 
 to convert the erring unto the Catholic faith, or the sinner to amendment of life. 
 1 Go to now ye rich men, weep, howling in your miseries which shall come to you. 2 Your 
 riches are corrupt : and your garments are eaten of moths. 3 Your gold and silver is rusted : 
 and their rust shall be for a testimony to you, and shall eat your flesh as fire. You have stored 
 to yourselves wrath in the last days. 4 Behold the hire of the workmen that have reaped 
 your fields, which is defrauded of you, crieth : and their cry haih entered into the ears of the 
 Lord of the Sabbath. 5 You have made merry upon the earth : and in riotousness have 
 you nourished your hearts in the day of slaughter. 6 You have presented and slain the just 
 one : and he resisted you not. 7 Be patient therefore brethren, until the coming of our Lord : 
 Behold, the husbandman expecteth the precious fruit of the earth : patiently bearing till he 
 receive the timely and the late ward. 8 Be you also patient, and confirm your hearts : be- 
 cause the coming of our Lord will approach. 9 Grudge not brethren one against another : 
 that you be not judged. Behold, the .ludge standeth before the gate. 10 Take an example, 
 brethren, of labour and patience, the prophets : which spake in the name of our Lord. 11 Be- 
 hold we account them blessed that have suffered. The sufferance of Job you have heard, and 
 the end of our Lord you have seen, because our Lord is merciful and pitiful. 12 But before 
 
 Chapter 4. 
 maketh himself clean and purgeth his own 
 hean. Which derogateth nothing to the grace 
 of God being the prmcipal cause of the same. 
 Yet Protestants think we derogate from Christ's 
 Passion, when we attribute such effects to our 
 own works, or to other secondary helps and 
 causes. 
 
 A.N'NOTATION.S. 
 
 vcr. 6. Giveth greater grace. The boldness 
 of Heretics adding here the word Scripture to 
 the text thus, And the Scripture giveth greater 
 
 grace. 
 
 ver. 8. Approach to God. Free will and man's 
 own endeavour necessary in coming to God. 
 
 rer. 8. Purify your hearts. Man, we see here, 
 
 Annotations 
 ver. 4. The hire. To withhold from the poor 
 or labourer the hire or wages that is due or 
 promised to him for his service or work done, 
 IS a great iniquity, and one of those five sins 
 which in holy writ be said to call for ven- 
 geance at God's hand. They be called in the 
 Catechism, Sins crying to heaven. The other 
 lour be Murder. Gen. 18. v. 20. Usury, Exod. 
 22. V. 27. The sins ;igainst nature, Gen. 18. v. 20. 
 The ojipression and vexation of v.'idows, pupils, 
 Btrangers and such like Ih. and Exod. 3. v. 9. 
 33 
 
 Chapter 5. 
 
 ver. .5. Swear not. He forbiddeth not all 
 oaths, as the Anabaptists falsely say : for in jus- 
 tice and judgment we may be by our lawful 
 Magistrate put to swear, and may lawfully take 
 an oath, as also for the advantaging of any ne- 
 cessary truth when time and place require. 
 But the custom of swearing, and all vain, light, 
 and unnecessary oarhs in our daily speech do- 
 displease God highly, and are here firbid- 
 den by the Apostle, as also by our Saviour,, 
 Matt. 5. 
 
386 
 
 JAMES. 
 
 all things my brethren swear not, neither by heaven, nor by earth, nor other oath whatsoever. 
 But let your talk be, yea, yea : no, no : that you (all not under judgment. 13 Is any ot you in 
 heaviness? let him pray. Is he oi a cheerlul heart? let iiim sing. 14 Is any man bick anions 
 you ? let him brinp in the Priests of the Church, and let iht ui pray over him, aiioiling him with 
 
 Annotations. 
 ver. 14. Let him hrin<r in the Priests. The 
 Protestants tor their special hatred of the holy 
 orderof Priesthood, as elsewhere often, so liere 
 they corrupt the text evidentlv, translating 
 Preshyteros, elders. As though the Apostlu 
 had meant men of age, and not such as were 
 by the holy office. Priests. Chrysostom who 
 knew the sense and signification ot the Greek 
 word according to the Ecclesiastical use and 
 the whole Church's judgment, betterthan any 
 Protestant alive taketh it plainly for Sacerdoles, 
 that is, Priests. Lib. 8. de :Sacerdvtiu 'irnqie i7ii- 
 tiuvi. And if they confess that it is a word of 
 office with them also, though they call them 
 elders and not Priests : then we deniand whe- 
 ther the Apostle mean here men of that func- 
 tion, which they in their new churches call 
 Elders. If they say no, as they must needs, 
 for elders with them are not deputed specially 
 to public praying or administration of the Sa- 
 craments, such as the Apostle here requireth 
 to be sent for, then they must needs grant, that 
 their elders answer not to the function of those 
 which in the new Testament are called Pres- 
 byteri in Greek and Latin, and therefore both 
 their translation be false and fraudulent, and 
 also their naming of their new degrees or or- 
 ders, to be fond and incongruous. 
 
 If they say their Ministers be correspondent 
 to such as were called Preshyteri in holy writ, 
 and in the Primitive Church, and that they are 
 the men whom the Apostle willeth to be called 
 for to anoil the sick, and to pray for him, why 
 do they not then translate Preshyttros, Minis- 
 ters ? Which they might do with as good rea; 
 son, as call such as they have taken iiistead ot 
 our Catholic Priests, Ministers. Which word 
 being in large acception common to all that 
 have to do about the celebration of Divine 
 things, was never appropriated by the use 
 either of the Scripture or of the holy Church, 
 to that higher function of public administration 
 of the Sacraments, and Service, which is Priest- 
 hood : but to the order w\t under it, which is 
 Deaconship. And therefore if any should be 
 called Ministers, their Deacons properly should 
 be so termed. And tlie Protestants luwe no 
 more reason to keep the ancient Greek word 
 of Deacon, appropriated to that office by the 
 use of antiquity, than to keep the word Priest, 
 being made no less peculiar to tlie state of such 
 only as minister the hi>ly Sacraments, and offer 
 the sacrifice of the Aliar. P>ut^these fellows fol- 
 low neither God's word, nor Ecclesiastical use, 
 nor any reason, but mere fantasy, novelty, and 
 hatred of God's Churcii. And how little they 
 follow any good rub; or reason in these things 
 may appear by this, that here they avoid lo 
 translate Priesln, and yet in their Commutiion 
 book, in the order of visiting the sick, they com- 
 nonlv name the Minister, Priest. 
 
 ver'. 14. Aiioiliiig' 'liih oil. Mere is the Sacra- 
 ment of extreme Unction so plainly promul- 
 
 CllAPTER 5. 
 
 gated, for it was instituted, as all other Sacra- 
 ments of the New Testament, by our Saviour 
 Christ himself, and as venerable Bede tliink- 
 eili, iiud other ancient writers, the anoiiing of 
 tlie sick with oil. Mar. 6, pertaineth thereunto, 
 that some Heretics, for the evidence of this 
 place also, as of the other for good works, deny 
 the Epistle. Other, as the Calvinists, through 
 their confidence of cunning shifts and glosses, 
 confessing that James is the author, yet con- 
 demn the Church of God for using and taking 
 it for a Sacrament. But what dishonour to God 
 is il, we pray them, that a Sacrament should 
 be instituted in the matter of oil, more than in 
 the element of water? Wiiy may not grace 
 an 1 remission of sins be annexed to the one as 
 well as to the other, without derogation to 
 God? 
 
 But they say. Sacraments endure forever in 
 tlie Church, this is but for a season in the Pri- 
 mitive Church. What Scripture telleih them 
 that this general and absolute prescription of 
 the Apostle in this case, should endure but for 
 a season ? when was it taken away, abro- 
 gated, or altered ? They see the Churcli of 
 God hath always used it upon this warrant of 
 the Apostle, who knew Christ's meaning and 
 institution of it bettor than these deccivetf men, 
 who make more of their own fond guesses 
 and conjectures, grounded neither on Scripture 
 nor upon any circumstance of the text, nor any 
 one authentical author that ever wrote, than 
 of the express word of God. It was, say they, 
 a miraculous practice of healing the sick, 
 during only in the Apostles' time, and not long 
 after. We ask theui whether Christ appoint- 
 ed any certain creature or external ekmcnt 
 unto the Apostles generally to work miracles 
 by. Himself used sometimes clay and spittle, 
 sometimes he sent them that were diseased to 
 wash themselves in waters. But that he ap- 
 pointed any of those or the like things for a 
 general medicine or miraculous healing only, 
 tiuit we read not. P'or in the beginning : for 
 the better iudvicing of the people to faith and 
 devotion, Christ would have miracles to be 
 wrought by sundry of the Sacraments also. 
 Whicli miraculous works ceasitig, yet the Sa- 
 craments remain still unto the world's end. 
 
 Again we demand, whether ever they read 
 or heard that men were generally commanded 
 to seek for tlveir health by mira'cuious means. 
 Thirdly, whether all Priests, or as they call 
 them Elders, had the gift of miracles in the 
 Primitive Church ? No, it cannot be, for though 
 some had, yet all these indifferently of whom 
 the Apostle speaketh, had not the gift : and 
 many that were no priests, had it, both men and 
 women, which yet could not be called for, as 
 priests were in this case. And though the 
 Apostle and others could both cure men and 
 revive them again, yet there Mas no such ge- 
 neral precept for sick or dead men, as this, to 
 
JAMES 
 
 387 
 
 oil in the name of the Lord. 15 And the prayer of faith shall save the sick: and our Lord 
 shall lift him up: and if he be in sins, they shall be remitted him. 16 Confess therctore your 
 sins one to another: and pray one tor another, that you may be saved, for the con Jnual prayer 
 of a just man availeth much. 17 Elias was a man l:ke luito us passible : and wiih prayer he 
 prayed that it might not rain upon the earth, and it rained not for three years and six months. 
 18 And he prayed again : that the heaven gave rain, and the earth yielded her frut. 19 My 
 brethren, it any of you shall err from the truth, and a man convert him : 20 He must know 
 
 Annotations. 
 call for the Apostles to heal or restore them to 
 life again. Lastly, had any external element 
 or miraculous practice, unless it were a Sacra- 
 ment, the promise of remission of all kind ot 
 actual sins joined unto it? or could James in- 
 stitute such a ceremony himself, tliat could 
 save both body and soul, by giving health to 
 the one, and grace and remission to the other? 
 At other times these contentious wranglers 
 rail at God's Church, for annexing only the re- 
 mission of venial sins to the element of water, 
 made holy by the pnest's blessing thereof in 
 the name of Christ, and his word : and lo, 
 here they are driven to hold that James pre- 
 scribed a miraculous oil or creature which had 
 much more power and efficacy. Into these 
 straits are such miscreants brought tliat will 
 not believe the express word of God, interpret- 
 ed by tire practice of God's universal Church. 
 
 Bede, in Luke 9, saith thus : It is clear that 
 this custom was delivered to the holy Church hi/ the 
 Apostles themselves, that the sii-k should he an- 
 ointed with oil consecrated hy the Bishop's Messing. 
 See for this and for the assertion and use of 
 this Sacrament, Innocentius, epist. 1. ad Decen- 
 iium Euguhinumca. 8. to 1. Cone, et Lib. 2. de 
 visitdtione infirinoram in Au2:ustine, cap. 4. Con- 
 ed. Cahilonense 2. cap. 48. Cone. Wormntiense m. 
 73. to 3. Cone. Aquisgra c. 8. Florentinnm, and 
 other later Councils. Barnard, in the life of 
 Malachi, in fine. This holy oil, because the 
 faithful saw to have such virtue in the primitive 
 Church, divers carry it home and occupied it in 
 their infirmities, not using it in thj sacramental 
 sort which the Apostle prescribeth, as the Ad- 
 versaries unlearnedly object unto us ; but as 
 Christians now do, and then also did, concern- 
 ing the water of Baptism, which they used to 
 take home with them alter it was hallowed, 
 and to give it their diseased to drink. 
 
 ver. 15. The praijer of faith. He meaneth the 
 form of the Sacrament, that is, the words 
 spoken at the same time when the party is an- 
 oiled, which no doubt are most ancient and 
 Apostolic. Not that the word or prayer alone 
 should have tliat great effect here mentioned, 
 but joined with tlie aforesaid unction, as is 
 plain. 
 
 ver. 15. Shall save. The first effect of this 
 sacrament is, to save the so'il, by giving grace 
 and comfort to withstand the terrors and ten- 
 tations of the enemy, going about, specially in 
 that extremity of death, to drive men to despe- 
 ration or distress of mind, and other damnable 
 inconveniences. The which is signified in the 
 matter of this Sacrament specially. 
 
 ver. l.i. Shall lift him up. When it shall be 
 good for the salvation of the party, or agreea- 
 ble to God's honour, this S icrament restoreth 
 also a man to bodily liealth again, as experience 
 
 Chapter 5. 
 often teacheth us. Which yet is not done by 
 way of miracle, to make the party suddenly 
 whole, but by God's ordinary providence and 
 use of the second causes which otherwise 
 sliould not have had that effect, but for the said 
 Sacrament. This is the second effect. 
 
 ver. 15. They shall he remitted him. What 
 sins soever remain unremitted, they shall in 
 this Sacrament and by the grace thereof be re- 
 mitted, if the persons wortliily receive it. This 
 is the third effect. Chrysostom of this effect 
 saith thus : They, speaking of Priests, do not 
 only remit sins in baptism, hut afterward also, ac- 
 cording to the saying of James. If any he sick, 
 let him bring i)i the Priest, <^c. lib. 3. de Sacerd. 
 prope inilium. Let the protestants mark that he 
 calleth Preshyteros, Sacerdotes : that is, Priests, 
 and maketh them the only ministers of this Sa- 
 crament, and not elders or other laymen. By 
 all which you see this Sacrament, of all other 
 to be marvellous plainly set forth by the Apos- 
 tle. Only sick men, and, as the Greek word 
 giveth, men very weak must receive it : only 
 priests must be the ministers of it : the matter 
 of it is holy oil : the form is prayer, in such 
 sort as we see no w used : the effect be as is afore- 
 said. Yet this so plain a matter and so profita- 
 ble a Sacrament, the enemy by Heretics would 
 wholly abolish. 
 
 ver. 16. Confess therefore. The heretics trans- 
 late, Acknowledge your sins, <^c. So little they 
 caa abide the veiy word of confession. 
 
 ver. It). Confess therefore. It is not certain 
 that he speakeih here of Sacramental Confes- 
 sion : yet the circumstance of the letter will 
 bear it, and very probable it is that he meaneth 
 of it : and Origin doth so expound it, horn 2. in 
 Levit. and Bede writeth thus : In this sentence, 
 saith he, there must he this discretion, that our 
 daily and little sins we confess one to another, unto 
 our equals, and believe to be saved hy their daily 
 prayer. But the uncleanness of the greater leprosy 
 let us according to the law open to the Priest, and 
 at /((>■ pleasure, in what inuiiner, and hnw long 
 lime he shall command, let xis he careful to he puri- 
 fied. But the Protestants fleeing from the very 
 word confession in despite of the Sacrament, 
 translate thus, acknowledge your faults one to 
 another. They do not well like to have in one 
 sentence, priests, praying over the sick, anoil- 
 ing them, forgiving them their sins, confession, 
 and the like. 
 
 v.-'r. 17. Heprayed. The Scriptures to which 
 the Apostle alludeth, make no mention of Elias' 
 prayer, therefore he knew it by tradition or re- 
 velation. Whereby we see that many things 
 unwritten be of equal truth with the things 
 written. 
 
 ver. 29. Covereth a multitude. Pie that hath 
 the zeal of converting sinners, procureth there- 
 
338 I. PETER. 
 
 that he which iiiakcth a sinner to be converted from the error of his way, shall save his soul 
 ironi deaih, and covereth a multitude of sins. 
 
 Annotations. Chaptku 5. 
 by mercy and remission to himself: which is i from God, to attribute our salvation to any man 
 a singular Ln-ace. or Angel in heaven or earth, as to the workers 
 
 ver. 20. Mukelh to he converted. Here we see thereof under God, by their prayers, preach- 
 
 the great reward of .'iuch as seek to convert 
 Heretics or other siimers from error and wick- 
 edness : and liow necessary an office it is, spe- 
 cially for a priest. 
 ver. 20. a/tall save. We see itderogateth not 
 
 inereoi unaer Ljou, oy incir prayers, preacti 
 ing, correction, council, or otherwise. Yetth 
 Ileretics are so fooli-sii and captious in this 
 kind, tliat they cannot hear patiently, that our 
 B. Ladv, or others should be counted means, 
 or workers of salvation. 
 
 THE ARGUMENT OF BOTH THE EPISTLES OF PETER. 
 
 Of Peter we read at large, both in the Gospels, and in the Acts of the Apostles : and namely, 
 that Christ designed him, and also made him his vicar, as Matthew fbrthat cause in the Catalogue 
 of the Apostles, calleth him Primus, Ihejirxl, and all antiquity, Princeps Apo.ilolonim, the Prince 
 of the ApoKfles, ;uid that he accordingly executed that office after Christ's departure, planting the 
 Church first among the .lews in Jerusalem, and in all the country and coasts about, as Christ 
 also himself before had preached to the .lews alone. 
 
 But preaching at length to the Gentiles also, according to Christ's commission, Matt. 28. v. 
 19, anci being now come to Rome, the head city of the Gentiles, from thence he writeth this 
 Epistle to his Christian .lews, having care of them in his absence, no less than when he was 
 present : and not to the Jews that were at home, behke because they had James, or his suc- 
 cessor Simon Cleophae, resident with ihein, but to them that were dispersed inPontus, Galatia, 
 Cappadocia, and Bithynia. 
 
 And that he writeth it from Rome, himself signifieth, sayin^r : The Church that is in 
 Babylon sahittth you. Where by Babylon he meanetli Rome, as all antiquity doth interfiret 
 him : not that he calleth the Church of Rome, but the heathen state of the Roman empire, 
 which then, and three hundred years after, unto the conversion of Constantinus th.e Emperor, 
 did persecute the elect Church of Rome, insomuch, that the first 33 Bishops thereof unto Sil- 
 vester, were all Martyrs. 
 
 For the matter whereof he writeth, himself doth signify it in these words : This lo the second 
 Epistle I write, lo you, my dearest, in which Epistleg, I stir up by ndmoriition your sincere mind, that 
 you may he mindful of those words, <5'c. So he saith thereof both together. And again of the first 
 to the same purpose, in another place : I have briefly written, beseeching and testifying that this is 
 the true grace of God wherein you stand. For there were at that time certain seducers, as Augus- 
 tine also hath told us, who went about to teach only faith, as though good works were not ne- 
 cessary nor meritorious. I'here were also great "persecutions, to compel them with terror to 
 deny Christ and all his religion; He therefore e.xhorteth them accoi-dingly, neither for perse- 
 cution, neither by seduction to forsake it : though in the first his exhortation is more principally 
 against persecution: and in the second more principally agtiinst seduction. The first Epistle 
 is noted to be very like to Paul's Epistle to the Ephesians, m w^ords also, and so thick of Scrip- 
 ture, as though he spake nothing else. 
 
 The time when the first was written, is uncertain : the second was written a little before his 
 death, as is gathered by his words in the same, cap. l.v. 14. 
 
 THE FIRST EPISTLE OF PETER THE APOSTLE. 
 
 CHAPTER I. 
 
 He comforteth them in their persecutions, being 71010 hy Baptism made the children of God, vnth the 
 
 hope of their heavrnfi/ inheritance : G showing how meritorious it is for them to be so constant in 
 
 faith,' 10 and con lir'ming them therein with the authority of the Prophets and of the Holy Ghost. 
 
 15 Exhorting them lo live also accordingly in <dl holiness, 17 considering the holiness of God, 
 
 the uprightness of his judgment, the price' of their redemption hy Christ, 2;2 and the virtue of 
 
 tJie seed in them, which is grace regenerative in JSup/i.vn.Jon '«/.' /17 the Prophet fl/.fo. 
 
 1 Peter an Apostle of Jesus Christ, to the elect strangers of the dispersion of Pontus, Galatia, 
 
 Cappadocia, Asia and Bithynia, 2 According to the prescience of God the Father, into sancii- 
 
 fication of the Spirit, unto the obedience and sprinkling of the blood of Jf.sus Christ : Grace to 
 
 you and peace be nmltiplied. 3 Blessed be God and tlic Father of our Lord Jksus Chri.--t, who 
 
 according to his great mercy hath regenerated us unto a lively hope, by the resurrection of 
 
 Jksus Christ from the dead. 4 Unto an inheritance incorruptible, and ineontaminate, and that 
 
 i-aimot fade, conserved in the heavens in you, 5 Who in the virtue of God are kept by faith 
 
 unto salvation, ready to be revealed in the la.st time. 6 Wherein you shall rejoice, a little now 
 
 if you must be niiide heavv in divers tentatious : 7 That ih(5 i)robation of your faith much more 
 
 precious than gold, which'is proved by the fire, maybe found unto praise and glory and honour 
 
I. FETER. 
 
 389 
 
 in the revelation of Jesus Cnrist: 8 Whom having not seen, you love : in whom now also not 
 ■seeing you believe : and believing, you rejoice witli joy unspeakable and glorified, 9 Receiv- 
 ing tlie end ot your t'aith, the salvation ot your souls. 10 Ot the whiuh salvation the Prophets 
 inquired and searched, which prophesied of the grace tj come in you, 11 Se ircliing unto 
 which or what ni inner of time the Spirit of Christ in them did signily : foretelling those pas- 
 sions that are in Christ, and the glories following. 1-J To whom it was revealed, that not to 
 themselves, but to you they ministered tliose things wiiich now are told you by them that have 
 evangelized to you, the Holy Ghost being sent from heaven, on whom the Angels desire to look. 
 13 For the which cause having the loins of your mind girded, sober, trust perfectly m that 
 grace which is offered yon, iu the revelaion of Jesus Christ, 14 As children of obedience 
 not configurated to the former desires of your ignorance : lo But according to him that hath 
 called you, the Holy One, be ye also in all conversation holy : 16 Because it is written : Yuashall 
 be holy, because 1 am lioly : 17 And if you invocate the Father, him which without acception 
 of persons judgeth according to every one's work; in fear converse ye the time of your pere- 
 grination. 18 Knowing that not with corruptible things, gold or silver, you are redeemed from 
 your vain conversation of your Fathers' tradition. 19 But with the precious blood as it were of 
 an imniacufite and unspotted Lamb, Christ, 20 Foreknown indeed before the constiiution of 
 the world, but nianite,sted in the last times for you, 21 Which by hiin are faithful in God, who 
 raised him from the dead, and hjth given him giury, that your faith and hope might be in God. 
 22 Making your souls chaste in obedience of charity, in the sincere love of the fraternity, from 
 the heart bve ye one another earnes.ly : 23 Born again not of corruptible seed, but incor- 
 ruptible by the word of God who liveth and remaineth for ever. 21 For all Jlcsh is as gra.':s: 
 and all the glory thereof as the /lower of grass, the grass is withered, and thejlower thereof is fallen 
 away. 25 But the word of our Lord remaineih forever, and this is the word diat is evangelized 
 among you. 
 
 CHAPTER II. 
 Now after their baptism, what must be their meat ; 4 and being come to Christ, how happy ihei/ be above 
 ihar iii.cred:dous brethren, according to the Scriptures also. 11 Whereupon hebeseechelh them to shine 
 in good life among the Heathen, so to procure their conversion: 13 to be obedient subjects to 
 higher Powej-s howsoever some misconstrue Christian liberty, 14 and sei-vants to obe'if their 
 Musters. 19 And so, doing well, though they suffer for it, it is very meritorious, 21 Whereas 
 Christ also not only gave them example, 24 but also by his death hath made them able to Hue 
 justly. 
 
 1 Laying away therefore all malice, and all guile, and simulations, and envies, and all detraC' 
 tions. 2 As infants even now born, reasonable, milk without guile desire ye, that in it you may 
 grow unto salvation. 3 If yet you have tasted that our Lord is sweet. 4 Unto whom approach- 
 ing, a living stone, of men indeed reprobated, but of God, elect and made honourable. 5 Be ye 
 also yourselves superedified as it were living stones, spiritual houses, a holy Priesthood, to 
 offer spiritual hosts, acceptable to God by Jesus Christ. 6 For the which cause the Scripture 
 containeth. Behold I put in Sion a principal corner stone elect, precious, and he that shall believe in 
 him shall not be confounded. 1 To you therefore that believe, honour : but to them that believe 
 not, the stone which the builders rejected, the same is made into the head of tlte corner : 8 And a 
 stone of offence, and a rock of scandal, to them that stumble at the word, neither do believe 
 wherein also they are put. 9 But you are an elect generation, a Kindly Priesthood, a holy na- 
 tion, a people of purchase : that you may declare his virtues, which from darkness hath called 
 you into his marvellous light. 10 Which sonmlime not a people: bat now tlie people of God. Which 
 not having obtained mercy: but now having obtained mercy. 11 My dearest, I beseech you as 
 strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul, 
 12 Having your conversation good among the Gentiles : that in that wherein ihey misreport 
 of you as of malefactors, by the good worTts considering you, they may glorify God in the day 
 of visitation. 13 Be subject therefore to every human creature for God: whether it be to King, 
 
 AniVOTATIONS. 
 
 ver. 17. Work. God will judge men ac- 
 cording to every one's works, and not by faith 
 only. 
 
 ver. 18. Tradition. He meaneth the errors 
 of Gentility, or if he write to the Jews dis- 
 persed, he meaneth the yoke of the Law, with 
 
 Annotations. 
 ver. 5. Spiritual hosts. Here we see, that as 
 he speaketh of spiritual hosts, which every 
 Christian man offereth, so he speaketh not pro- 
 perly of Priesthood, when he maketh all 
 Priests, but of a spiritual Priesthood, which 
 spiritual Priesthood was also in all the Jews : 
 but the Priesthood, properly so called, was 
 only in the sons of Aaron, and they offered the 
 33* 
 
 Chapter I. 
 the fond and heavy additions of their later 
 Masters, called Deuteroses. The Heretics to 
 make it sound to the simple against the tradi- 
 tions of the Church, corrupt the text thus. 
 Which you have received by tradition of the 
 Fathers. 
 
 Chapter. 2. 
 Sacrifices, properly so called, which none be- 
 sides might oHer. 
 
 ver. 9. Kingly Priest. The Protestants can no 
 more gather of this, that all Christians be 
 Priests : than, that all be Kings, as is most 
 plain, Apoc. 1. 6. and 5. 10. Thou hast made us a 
 kingdom, or Kings, and. Priests. 
 
 ver. 13. Be subject. Not only our master 
 
390 
 
 as excelling .- 
 
 I. PETER. 
 
 as excelling .- 14 Or to rulers as sent by liim to llie revenue of malefactors, but to the pTsise 
 of the good: 15 For so is the will of God, that doing well you may make the ignorance of 
 unwise men to be dumb : 16 As free, and not as having the freedom fora cloak of malice, but 
 as the servants of God. 17 Honour all men. Love the Iratemity. Fear God. Honour the 
 King. 18 Servants be subject in all fear to, your masters, not only to the good and modest, but 
 
 Annotations. 
 Christ, but the Apostles and all Christians 
 were ever charged by such as thought to bring 
 them in hatred with Frinces, with disobedience 
 to Kings and temporal Magistrates, thereibre 
 both Paul and this Apostle do specially warn 
 the faithtul, that ihey give no occasion by their 
 ill demeanour to secular Princes, that llie Hea- 
 then sht)uld count .them disobedient or sedi 
 tious workers against the States of the world. 
 
 ver. 13. Hnmiin rrealure. So is the Greek, 
 but the Protestants in favour of temporal laws 
 made against the Catholic Religion, translate 
 it very lalsely thus, To all manner ordinance oj 
 man: themselves boldly rejecting Ecclesiasti- 
 cal decrees, as men's ordinances. 
 
 ver. 13. To every Imman creature. So he call- 
 eth the temporal Magistrate elected by the 
 people, or holding their Sovereignty by birth 
 and carnal propagation, ordained lor the world- 
 ly wealth, ])eace, and prosperity of the sub- 
 jects: to put a difference betwixt that human 
 Superiority, and the spiritual Rulers and regi- 
 ment, guiding and governing the people to a 
 higher end, and instituted by God himself im- 
 mediately, for Christ did expressly constitute 
 the form of regiment used ever since in the 
 Church. He made one the chief, placing Peter 
 in the Supremacy: he called the Apostles and 
 Hisciples, giving them their several authori- 
 ties. Afterward God guided the lot for choice 
 of Matthias in Judas' place : and the Holy 
 Cihost expressly and namely severed and 
 chose Paul and Barnabas unto their Apostoli- 
 cal function : and generally the Apostle saith 
 '■f all spiritual Rulers, TIte Holy Ghost hath 
 placed you to rule the Church of God. 
 
 And although all power be of God, and Kings 
 rule by him, yet that is no otherwise, but by 
 his ordinary concurrence, and providence, 
 whereby he ])rocureth the earthly commodity 
 or wealth of men, by maintaining of due superi- 
 ority and subjection one towards another, and 
 by giving power to the people and Connnon- 
 •wealth, to choose to themselves some kind or 
 form of regiment, under which they be con- 
 tent to live for their preservation in peace and 
 tranquility. But Spiritual Suj)eriority is far 
 more excellent, as in more excellent sort de- 
 pending, not of man's ordinance, election, or, 
 as this Apostle spcaketh, creation, but of the 
 Holy Ghost, who is always resident in the 
 Church, which is Christ's body mystical, and 
 therefore another manner of Commonwealth 
 tiian the earthly, concurring in sinsfular sort to 
 tjie creation of all necessarv Officers in the said 
 Church, even to the world's end, as Paul wri- 
 teth to the Ephesians. 
 
 Lest therefore the people, being then in so 
 precise sort always warned of the excellency 
 of their Spiritual Governors, and of their obe- 
 dience toward them, might neglect their duties 
 to temporal Magistrates, especially being In- 
 
 CllAJPTER 2. 
 
 fidels, and many times tyrants and persecutors 
 ot the Faith, as Nero and others were then: 
 therefore Peter here warneth them to be sub- 
 ject, lor their bodies and goods, and other tem- 
 poral things, even to the worldly Princes both 
 Infidels and Christians, whona he calleth hu- 
 man creatures. 
 
 ver. 13. Tu the King as excelling. Some sim- 
 ple Heretics and others also not unlearned, at 
 the beginning, (or lack ot better phices, would 
 have proved by this, that the King was head of 
 the church, and above all Spiritual Rulers: 
 and to make it sound better that way, they 
 falsely translated it. To the King as the chief 
 head. In the Bible of the vear 15G'2. But it is 
 evident that he calleth the King, the preeellent, 
 or more excellent, in respect of his Vicege- 
 rents, which he calleth Dukes, or Governors 
 that be at his appointment : and not in respect 
 of Popes, Bishops, or Priests, as they have the 
 rule of men's souls : who could not in that 
 charge be under such Kings or Emperors, as 
 the Apostle speaketh of: no more than the 
 K;ni,'s or Emperors then, could be heads of the 
 Church, being Heathen men and no members 
 thereof, much less the chief members. Igna- 
 tius, epist. ad Smyrnenses, where he exhorteth 
 them first to honour God, next the Bishop, and 
 then the King. 
 
 This is an invincible demonstration, that this 
 text maketh not for any spiritual claim of 
 earthly Kings, because it giveth no more to 
 any Prince, than may and ought to be done to 
 a Heathen Magistrate. Neither is there any 
 thine: in all the new Testament, that provetn 
 the Prince to be head or chief Governor of the 
 Church in Spiritual or Ecclesiastical causes, 
 more than it proveth any Heathen Emperor of 
 Rome to have been, for they were bound in 
 temporal things to obey the Heathen, being 
 lawful Kings, to be subject to them even for 
 conscience, to keep their temporal laws, to pay 
 iheni tribute, to pray for them, and to do all' 
 other natural duties: and. .more no Scriptures 
 bind us to do to Christian Kinf>-s. 
 
 ver. IG. Not as having. There were some 
 libertines in those days, as there be now, that 
 under pretence of liberty of the Gospel, sought 
 to be free from subjection and laws of men, as 
 now under the like wicked pretence. Heretics 
 refuse to obey their Spiritual Rulers, and to 
 observe their laws. 
 
 ver. 18. lint al.io the imyward. The WicklifT- 
 ites and their followers, in these days, some- 
 times to move the peojile tinto sedition, hold 
 and leach that ."Wasters and Magistrates lose 
 their iinthority over their servants and subjects, 
 if they be once in deadly sin, and that the peo- 
 ple in that ease need not in conscience obey 
 them. Which is a pernicious and false doc- 
 trine, as is plain hy this place, where we be 
 expressly commanded to olxiy evemthe ill con- 
 
I. PETER. 
 
 39t 
 
 also to the wayward. 19 For this is thank, if for conscience of God a man sustain sorrows, 
 suti'ering unjustly. "20 For whut glory is it : if sinning, and buffeted you suffer ? but it doing 
 well you sustain patiently : this is thank before God. 21 Fornnto thisare you called: because 
 Christ also sutfered for us, leaving you an example that you may loUow his steps. 22. Who 
 did no sin, neither was guile found in his mniith. 23 Wiio when he was reviled, did not revile: 
 when he sutibred, he threatened not : but delivered himself to him that judged liini unjustly. 
 24 Who himseli bare our sins in his body upon the tree : that dead to sins, we may live to 
 justice, by whose stripes you are healed. 25 For you were as sheep straying : but you be con- 
 verted now to the Pastor and Bishop of your souls. 
 
 CHAPTER III. 
 The duty of wives andhushands to each other. 9 None to do or speak evil ly their persecutors, 15 hut 
 to answer them always with modesty, and specially viith invncenry, after the example of Christ most 
 innocent: whose body though they killed, yet his soullived and preached afterward to the souU in 
 Htll, namely to those in the tirne of Noe's Flood, being a figure of our Baptism, rose again, and 
 ascended. 
 
 1 In like manner also let the women be subject to their husbands : that if any believe not the 
 word, by the conversation of women without the word they may be won. 2 Considering your 
 chaste conversation in iear. 3 Whose trimming let it not be outwardly the plaiting of hair, or 
 laymg on gold round about, or of putting on vestures : 4 But the man of the heart that is hid- 
 den, in the uicorruptibility of a quiet and a modest spirit, which is rich in the sight of God. 5 
 For'so someiinie the holy women also that trusted in God, adorned themselves, subject to their 
 own husbands. 6 As Sara obeyed Abraham, calling him Lord : whose daughters you are, 
 doing well, and not fearing any perturbation. 7 Husbands likewise dwelling with them ac- 
 cording to knowledge, as unto the weaker feminine vessel imparting honour, as it were to the 
 co-iieirs also of the grace of life : that your prayers be not hindered. 8 And in fine all of one 
 mind, having compassion, lovers of the traternity, merciful, modest, huinble. 9 Not rendering 
 evil for evil, not curse for curse : but contrarivvise, blessing: for unto this are you called, that 
 you may by inheritance possess a benediction. 10 For he that will hive life, and see good days: 
 let him refrain his tongue from evil, and his lips that they speak not guile. 11 Let him decline from 
 evil, and do good: let him inquire peace, and follovi it: 12 Because the eyes of our Lord are upon 
 the just, and his ears unto their prayers : but the i ountenance of our Lord upon them that do evil things, 
 13 And who is he that can hurt you, if you be emulators of good ? 14 But and if you suffer 
 aught for justice, blessed are ye. And the fear of them fear ye not, and be not troubled. 15 
 But sanctify our Lord Christ in your hearts, ready always to satisfy every one that asketh you 
 a reason of that ho[)e which is in you : 16 But with modesty and fear, having a good con- 
 science : that in that which they speak ill of you, they may be confounded which calumniate 
 your good conversation m Christ, 17 For it is better to suffer as doing well, if the will of God 
 will have it so, than doing ill, 18 Because Christ also died once for our sins, the just for the 
 unjust : that he might otTer us to God, mortified certes in fiesh but quickened in spirit. 19 In 
 the which spirit coining he preached to them also that were in prison: 20 Which had been 
 
 Annot.vtions. Chapter 2. 
 ditioned, which must be always understood, if | this rule is ever to be followed, 
 they command nothing against God, for then I God rather than men. Acts 5. 29. 
 
 We must (Aey 
 
 Annotations. 
 ver. 19. To them that were in prison. Augus- 
 tine in his 9yth Epistle in principio, confesseth 
 this place to be exceeding hard to understand, 
 and to have many difficulties wh'ch he could 
 never explicate to his own satisfaction. Yet 
 unto Heretics this and all other texts be easy, 
 not doubting but that is the sense, which them- 
 selves imagine, whatsoever other men deem 
 thereof. Augustine only findeth himself sure 
 of this, that Christ's descending into Hell in 
 soul after his death, is pi linly proved hereby. 
 Which thing he declareth there, to be con- 
 formable to divers other express vvord of holy 
 writ, and namely to the same Apostle's ser- 
 mon. Acts 2. And at length he concludeth 
 thus, Quis ergo 7iisi infidel is negaveraf fuisse apud 
 inferos Christum ? that is, Therefore who hut an 
 infidel, will deny that Christ was in Hell ? Calvin 
 then, you see, with all his followers are infi- 
 dels, who instead of this descending of Christ 
 in soul after his death, have invented another 
 desperate kind of Christ's being in Hell, when 
 he was yet ahve on the Cross. Athanasius 
 
 Chapter 3. 
 also in his Epistle cited by Epiphanius. heer. 
 77. in principio, and in his book de Incarnatione 
 Verbi piopius initio. Cyril, de recta fide ad Thea- 
 dosium, Oecumeuius, and divers others upon 
 this place, prove Christ's descending to Hell. 
 As they likewise declare upon the words fol- 
 lowing, that he preached to the spirits or souls 
 of men detained in Hell or in Prison. 
 
 But whether this word Prison or Hell be 
 meant of the inferior place of the damned, or 
 o( Limbus palrum, called Abraham's bosom, or 
 some other place of temporal chastisement : 
 and to whom he preached there, and who by 
 his preaching orpresence there were delivered, 
 and who they were that are called, Incredulous 
 in the days of Noe-. all these things Augustine 
 calleth great proftindities, confessing himself 
 to be unable to reach unto it: only holding fast 
 and assured this article of our faith, that he 
 delivered none deputed to damnation in the 
 lowest Hell, and yet not doubting but that he 
 released divers out of places of i);iins there. 
 Which cannot be out of any other place tiiao 
 
392 
 
 L PETER. 
 
 incredulous aometime, when they expected the patience of God in the days of Noe, when the 
 Ark. was a building : in the whicli, tew, that is, eight souls, were saved by water. 'Zl Where- 
 uiito bapiisin being ot tlje like torni now saveth you also: not the laying away of ilie hlth of 
 the fl'dsli, but the examination ot a good conscience toward God by the resurrection of Jesus 
 Christ. 22 Who is on the right hand of God, .swallowing death that we niighi be made heirs 
 of life everlasting : being gone into heaven. Angels ajid Potentates and Powers subjected to 
 him. 
 
 CHAPTER IV. 
 Tliat they arm themselves to sin no more after Baptism, airainst the tentations of the Heathen, con- 
 sidering that the general end now approacheth : 6 specially toward their even-Christians to show 
 their charity, hospitalitii, and grace, doing ail to the glory of God. 12 And as for being persecuted 
 because they are Christians, to rejoice, considering the reward that they sluill liave with Christ, and 
 damnation that ihei/ avoid thereby. 
 
 1 Christ ihi.relorc hiiving sullered in the flesh be you also armed with the same cogitation 
 because he that hath suti'ered in the flesh, hath ceased Irom sins : 2 That now not alter the 
 desires of men, but according to the will of God he live the rest of his time in the flesh. 3 
 For the time past sulilceth, to accomplish the will of the Gentiles, them that have wal.ied in 
 riotousness, (fcsires, excess of wine, banquetings, potations, and unlawful services ot Idols. 
 4 Wherein they marvel blasphemincr, you not concurring into the same coni'usion of riot- 
 ousness. 5 Who shall render account to him, which is ready to judge the living and the dead. 
 6 For, for this cause also was it evangelized to the dead : that they may be judged indeed 
 according to men, in the flesh : but may live according to God in the Spirit. 7 And tlie end of 
 all shall approach. Be wise therefore : and watch in prayers. 8 But before all things, having 
 mutual chirity continual among yourselves : because charity covereth the multitude of sins. 
 
 Annotations. 
 Purgatory. See the said Epistle, where also he 
 insinuateth other expositions for explication of 
 the manifold dilfi:'ulties of this hard text, which 
 were too long to rehearse, our special purpose 
 being only to note briefly the things that touch 
 the controversies of this time. 
 
 ver. 20. Incredulous sometime. They that 
 take the former words, of Christ's descending 
 into Hell, and delivering certain there detained, 
 do expound this, not ot such as died in their 
 infidehty or without all faith in God, for such 
 were not delivered: but either of some that 
 once were incredulous, and afterward repented 
 before their death: or rather and specially of 
 such as otherwise were faithful, but yet trusted 
 not Noe's preaching by his work and word, 
 that God would destroy the world by water. 
 "Who yet being otherwise good men, when the 
 matter came to pass, were sorry for their error, 
 and died by the flood corporally, but yet in state 
 of salvation, and being cnastised for their fault 
 in the next life, were delivered by Christ's de- 
 scending thither, and not thev only, but all 
 others in the like condition. For the Apostle 
 giveth these of Noe's time but tor an example. 
 
 ver. 21. Of the like form. The water bearing 
 up the Ark from sinking, and the persons in it 
 from drowning, was a figure of baptism, that 
 likewise saveth the worthy receivers from 
 everlasting perishing. As Noe, Augustine, with 
 his, uias delivpred by the wa/er and the wood, so the 
 family of Christ by bai>liim sii;ned >i;itli Christ's 
 passion on the Cross, lib. 12. contra Fauslum, cap. 
 14. Again he aaith, that as the water saved 
 
 Annotations. 
 
 ver. 0. It evangelized. It hath the same diffi- 
 culty and sense that the other like words have 
 before, chap. 3. Annotations, v. 19. and Aug. 
 ep. 6'J. and Oecumenius upon this phice. 
 
 ver. 8. Charity covnreth. Faith only cannot 
 justify, seeing that ch irity also doth cause re- 
 mission of sins. And saying charity, he nicun- 
 
 Chapter 3. 
 
 none out of the Ark, but was rather their de- 
 struction : so the Sacrament of baptism re- 
 ceived out of the Catholic Church at Heretic's 
 and Schismatic's hands though it be the same 
 water and Sacrament that the Catholic Church 
 hath, yet profiteth none to salvation, but rather 
 worketli their perdition. Which yet is not 
 meant in case of extreme necessity, when tlie 
 party should die without the said Sacrament, 
 except he took it at a Heretic's or Schisma- 
 tic's hand. Neither is it meant in the case of 
 intants, to whom the Sacrament is cause of 
 salvation, they being in no fault for receiving 
 it at the hands of the unfaithful, though their 
 parents and friends that offer them unto such 
 to be baptized, be in no small fault. Hierome 
 to Damasus Pope of Rome, compareth that 
 See to the Ark, and them that conununicate 
 with it, to them that were saved in the Ark : 
 all other Schismatics and Heretics, to the rest 
 that were drowned. 
 
 ver. 21. The etamination of a good conscience. 
 The Apostle seemeth to allude here to the 
 very form of Catholic baptism, containing cer- 
 tain interrogatories and solemn promises made 
 of the articles of the Christian faith, and of 
 good life, and of renouncing Satan and all 
 his pomps and works, which, no doubt, how- 
 soever the Calvinists esteem of them, are the 
 very Apostolic ceremonies used in the minis- 
 tration of this Sacrament. Denis, in fine Ec. 
 hierarchire. Cyril, lib. 12. in lo. ca. 64. Augustine, 
 ep. 23. Basil, de Sp. sancto c. 12. and 15. Ambrose, 
 de ijs qui viistcriis initiantur, ca. 2. 3. 4. 
 
 Chapter 4. 
 
 eth love and cliaritable works toward our 
 neighbours, unto which works of mercy the 
 Scriptures do specially attribute the force to 
 extinguish all sins. Augustine, cap. 69. Enchi- 
 ridi and tract 1. in epist. 1. Jo. cap. 1. Bede, upon 
 this place. In the like sense the holy Scriptures 
 coininoiily commend unto us alms and deeds of 
 
I. PETER. 
 
 393 
 
 9 Using hospitality one toward another without murmuring. 10 Every one as lie hath received 
 grace ministering the same one loward another : as good dispensers of tlie manilold grace of 
 God. 11 It any man speak, as the words of God. If any man minister, as of the power, 
 which God administeretli, that in all things God may be honoured by Jesus Christ : to wliom 
 is glory and empire for ever and ever. Amen. 1'2 My dearest, think it not strange in ihe 
 fervour which is to you for a tentation, as though some new thing happened to you : Vo But 
 communicating with the passions ot Christ be glad, tliat in tlie revelation also ot his glory you 
 may be glad rejoicing. 14 If you be reviled in the name of Christ, you shall be blessed : be- 
 cause that which is of the honour, glory and virtue of God, and the spirit which is his, shall 
 rest upon you. 15 But let none ot you suffer as a murderer, or a thief, or a railer, or a cjveter 
 of other men's things. 16 But if as a Christian, let him not be ashamed, but let him glorify 
 God in this name. 17 J'or the time is, that judgment begin of the house oi God. And il hrst 
 of us : what shall be the end of them that believe not the Gospel of God 1 18 And it tlie just 
 man shall scarce be saved : where shall the impious and sinner appear? 19 Therefore iluy 
 also that sutler according to the will ot God, let them commend their souls to the taithtul Cre 
 ator in good deeds. 
 
 CHAPTER V. 
 He exhorleth Priests to feed their flocks only for God's sake and reward of heaven, without all lordli- 
 ness : 5 the lay to obey : all be humble one tewards another ■■ 8 to be constant in the Catholic Jailh, 
 considering it is not man, but that lion the Devil that persecuteth them, 9 as he doth the whole Church 
 also, and thai God will after a while muke them secure in heaven. 
 
 1 The seniors therefore that are among you, I beseech, myself a fellow senior with them and 
 a witness of the passions of Christ, who am also partaker ot that glory which is to be revealed 
 in time to come. 2 Feed the flock of God which is among you providing not by constraint, 
 but willingly according to God: neither for filthy lucre sake, but voluntary: 3 Neither as 
 overruling "the Clergy, but made examples of the flock from the heart. 4 And when the 
 
 Annotations. 
 mercy for redemption of our sins. Prov. cap. 
 10. Eccle. 12. ver. 2. Dan. c. 4. v. 24. 
 
 ver. 17. That judgment begin. In this time 
 of the new Testament, the faithful and all 
 those that mean to live godly, especially of the 
 Clergy, must first and principally be subject to 
 God's chastisement and temporal afflictions, 
 which are here called judgment. Which the 
 Apostle recordeth for the comfort and con- 
 firmation of the Catholic Christians, who were 
 all at the time of the wriiing hereof, exceed- 
 ingly persecuted by the Heathen Prmces and 
 people. 
 
 ver. 18. If the just. Not that a man dying 
 just and in the favour of God, can afterward be 
 in doubt of his salvation, or may be rejected of 
 God : but that the just being both in this hfe 
 
 Annotations 
 ver. 1. Seniors. Though the Latin Senior, 
 be not appropriated to holy order by use ot 
 speech, neither in the Latin nor in our lan- 
 guage : yet it is plain that the Greek word 
 Presbyter, which the Apostle here useth, is 
 here also, as commonly m other places of the 
 new Testament, a word[ of Ecclesiastical office, 
 and not of a^, and is as much to say as Priest 
 or Bishop. For the Apostle himself being of 
 thatorder, speaketh, as by his words it is plain, 
 to such as had charge of souls, saying. Feed the 
 flock of God which is among you. Because we 
 follow the vulgar Latin translation, we say 
 Senior and Seniors ; whereas otherwise we 
 might and should say according to the Greek, 
 T.he Priests therefore I beseech mi/self a felloiv- 
 priest luifh them. So doth Hierome read, Pres- 
 byteros comjrresbyter, and expound Ep. 85. So 
 translateth Erasmus, and Beza himself. 
 
 ver. 2. Filthy lucre's sake. Desire of lucre, or 
 to exercise holy functions for gain is a filthy fault 
 in the clergy, and therefore much to be avoided. 
 
 Chapter 4. 
 
 subject to assaults, temptations, troubles, and 
 dangers of falling from God and losing their 
 state of justice, and also oftentimes to make a 
 straight count, and to be temporally chastised 
 in the next life, camiot be saved without great 
 watch, fear, and trembling, and much labour- 
 ing and chastisement. And this far contrary 
 to the Protestants' doctrine, that putteth no 
 justice but in faith alone, maketh none just in 
 deed and in truth, teacheth men to be so secure 
 and assured of their salvation, that he that 
 hath lived wickedly all his life, if he only have 
 their faith at his death, that is, if he believe 
 steadfastly that he is one of the elect, he 
 shall be as sure of his salvation immediately 
 after his departure, as the best liver iit the 
 world. 
 
 Chapter. 5. 
 
 ver. 3. Overruling. Not superiority, pre-erni- 
 nence, sovereignty, or rule on the one side, nor 
 obedience, subjection and inferiority on the 
 otherside,be forbidden in the Clergy: but ty- 
 ranny, pride, and ambitious domination be for- 
 bidden, and humility, meekness, moderation are 
 commended in Ecclesiastical Officers, the 
 Greek word hereof ruling or overruling, being 
 the same that our Saviour useth in the Gospel 
 of the tyrannical rule of secular heathen Prin- 
 ces, saying to his Apostles, that it shall not be so 
 among them : according as here the Prince of 
 the Aposdes teacheth his brethren the Eccle- 
 siastical rulers. 
 
 ver. 3. The Clergy. Some of the English 
 new translations turn it corruptly. Parishes: 
 others, 'heritages: both to avoid the most 
 known, true, and connnon word in all Chris^ 
 tian languages, to wit, Clergy, a word by use 
 of all aniiquity, and agreeable to the holy Scrip- 
 tures, made proper to the Spiritualty or Clergy : 
 though in another more vulgar acception h 
 
394 
 
 I. PETER. 
 
 prince of Pastors shall appear, you shall recr.ive the incorruptible crown of glory. 5 In like 
 manner ye young men be subject lo the seniors. And do ye all insinuate humility one to ano- 
 ther, because God resiMelh the proud: and to the humble he giveth grace. 6 Be ye humbled 
 therefore under the mighty hand ot God, thtl he may exalt you in the lime of visitation : 7 
 Casting all your carelulness uiion him, because he hath care of you. 8 Be sober and watch: 
 because your adversary the devil as a roaring lion goeth about, seeking whom he may de- 
 vour. 'J Whom resist ye, strong in taith: knowing that the selfsame affliction is made to that 
 your fraternity which is in the world. 10 But the God of all grace, which hath called us 
 unto his eternal glory in Christ Jesus, he will perfit you, having suffered a little, and confirm 
 and stahlish you. H To him be glory and empire tor ever and ever. Amen. I'-i By Silva- 
 nus a faithfuf brother to you as 1 think, 1 have briefly written: beseeching and testilving that 
 this is the true grace of God, wherein you stand. 13 The Church saluleth you, that is in 
 
 Annotations. 
 may agree to all Christ's chosen heritage, as 
 well ot lay people as Priests, which the Pro- 
 testants had rather follow, because they will 
 have no difference between the laiiy and the 
 Clergy. But the holy Fathers tar otherwise 
 even from the beginning. Whereof Cyprian 
 ep. 4. 5. 6. ^c. Hierom ep. 2. to Nepotianus c. 
 5, where he interpreteth this word. Therefore, 
 saith he, Clericus, that is, a Clergyman, which 
 servelh the Church of Christ, kt him Jirft inter- 
 pret his name, and the signijicatioii q/ the name 
 heing declared, let him endeavour to he that which 
 he IS calhd. If K^npos, Clerus, in Greek he 
 called in Latin, Sors, therefore are they called 
 Clerici, that is, Clergymen, hecause they ate (f 
 the lot of our Lord, or because our Lord himself 
 is the lot or portion of Clergymen, ^c. 
 
 Which calling no dount was taken out of the 
 holy Scriptures. Num. 18. and Deut. 18. where 
 God is called the inheritance, lot, and portion 
 of the Priests and Levites ; and now when 
 men be made of the Clergy, they say, Dominus 
 pars hcereditalis mece, that is, Our Lord is the por- 
 tion oj mine inheritance, but specially out of the 
 new Testament, Acts 1, 17. 25. and 8. 21. 
 Where the lot or office of the Ecclesiastical 
 ministry is called by this word kA/;pos, Clerus. 
 See in Bede the causes why this holy state 
 being served by name from the Laity, doth 
 wear also a crown on their head for distinc- 
 tion. Lib. 5. hist. Angl. Cap. 22. 
 
 ver. 4. Crown of glory. As life everlasting 
 shall be the reward of all the just, so the 
 Preachers and Pastors that do well, for their 
 doing shall have that reward in a more ex- 
 cellent degree, expressed here by these 
 words, Crown of glory, according to the say- 
 ing of Daniel, c. 12. They that sleep in the 
 dust of the earth, shall awake, one sort to life ever- 
 lasting, others to everlasting rehuke, such as he 
 learned, shall shine as the irightness of the fir- 
 mament, and Such as instruct many lo justice, shall 
 he as stars, during all eternity. 
 
 vcr. 13. That is in Babylon. The Protestan's 
 show themselves here, as in all places where 
 any controversy is, or that niaketh against 
 them, to bo most nnhoncst and partial handlers 
 of God's word. The ancient fathers, namely 
 Hierome, in Catalogo de scripinrihus Ecclesiasli- 
 cis, verho Marcus ; Eusebius, lib. 2. cap. 14. hist. 
 Oecumenius upon this place : and marty more 
 agree, that Rome is meant by the word Baby- 
 lon, here also as in the 16. and 17. of the Apo- 
 calypse : saying plainly, that Peter wrote tliis 
 Epistle at Rome, wliich is called Babylon, for 
 
 Chapter 5. 
 the resemblance it had to Babylon that great 
 city in Chaldea, where the Jews wer^ cap- 
 tives, for magnificence. Monarchy, resort and 
 confusion of all people and tongues, and for . 
 that it was before Christ and long after, the 
 seat of all Ethnic superstition and idolatry, and 
 the slaughter house of the Apostles and other. 
 Christian men, the heathen Emperors keeping 
 their chief residence there. Leo, Ser. 1. in 
 nati. Petri and Pauli. 
 
 This being most plain, and consonant to 
 that which followeth of Mark, whom all the 
 Ecclesiastical histories agree to have been 
 Peter's scholar at Rome, and that he there 
 wrote his Gospel : yet our adversaries fearing 
 hereby the sequel of Peter's or the Pope's su- 
 premacy at Rome, deny that ever he was there, 
 or that this Epistle was written there, or that 
 Babylon doth here signify Rome : but they say 
 that Peter wrote this Epistle at Babylon in 
 Chaldea, though they never read either in Scrip- 
 tures, or other holy or profane history, that 
 this Apostle was ever in that town, but see 
 their shameless partiality, here Babylon, say 
 they, is not taken for Rome, because it would 
 follow that Peter was at Rome, ifcc. But in 
 the Apocalyjise where all evil is spoken of 
 Babylon, tht re they will have it signify nothing 
 else but Rome, and the Roman Church also, 
 not as the fathers interpret it, the temporal 
 state of the heathen Empire there. So do they 
 follow in every word no other thing but the 
 advantage of their own heresy. Annot. upon 
 the last to the Romans v. 16. and upon the 17 
 of the Apocalypse, v. 5. 
 
 And as for their wrangling upon the suppu- 
 tation of the time of his going thither, and the 
 number of years that he was there, and the di- 
 versity that seemeth to be in the Ecclesiastical 
 writers concerning the satne, read B. Fisher, 
 and other that stiostantially answer all such 
 cavils. Anil if such contentious reasoning 
 might take place, we should hardly believe the 
 priFicipul ihiiigs recorded either in Ecclesit-- 
 tical histories, or in the Scriptures themselves. 
 Concerning the time of Christ's fleeing into 
 Egypt, of the coming of the Sages to adore 
 him, yea of the years of his age, and the time 
 of his death, all ancient writers do not agree. 
 And concerning the day of his last Supper, and 
 institution of the holy Sacrament, there is diver- 
 sity of opinions. Shall we therefore infer that 
 he never died, and that the other ihings never 
 were? Can the Heretics accord all the his- 
 tories that seem even in holy Scriptures to 
 
II, PETER. 
 
 39S 
 
 Babylon, coelect : and Mark my son. 14 Salute one another in a holy kiss, Grace be to all 
 vou which are in Christ Jesus. Amen. 
 
 Annotations. 
 have contradiction ? Can they lell us certainly 
 when David tirst came to Saul, and tlie like ? 
 Doubt they whether the world was ever 
 created, because the count ot the years is di- 
 vers ? Do they not believe that paradise ever 
 was, because no man knoweth where it is ? 
 and such liiie things intinitc to rehearse f 
 Wliich when ihey were done, were plain and 
 
 Chapter 2. 
 known things in the world : and now for us to 
 call them to an account alter so many years, 
 ages, and worlds, is but sophistication and plain 
 infidelity. And the sect ot the Protestants 
 standing only apon destruction, and negatives, 
 and dealing with our religion even as Julian, 
 Porphyry, and Lucian aid, it is an easy thing tor 
 them to bestow their time in picking ot quarrels. 
 
 THE SECOND EPISTLE OF PETER THE APOSTLE. 
 
 C H A P T E R I . 
 How much. God hath done for them, making them Chrislians : 5 and that ihey again must do their 
 part, not having only faith, hut uU other virtues also andgood works, that so they may have the more 
 assurance to enter into the kingdom of Ueaveti. 13 And that he is socarejul toadinonish them, know 
 ing that his death is at hand, knowing aUo most certainly the coining of Chris), by the witness of the 
 Father himsn'f, as also by the Pr'^phets. Concerning whom he wanielh them that Ihey follow not 
 ]>rivale spirits, but the Holy Ghost, speaking jiow in the Church. 
 
 1 Simon Peter servant and Apostle of Jesus Christ, to them that have obtained equal faith 
 with us in the justice of our God, and Saviour Jesus Christ. 2 Grace to you and peace be accom- 
 plished in the knowledge of God and Christ Jesus our Lord. 3 As all things of his divine power 
 which pertain to life and godliness, are given us by the knowledge of him which hath called 
 us by his own proper glory and virtue. 4 By whom he hath given us most great and precious 
 promises : that by these you may be made partakers of the divine nature, fleeing the corrup- 
 tion of the concupiscence which is in the world. 5 And you employing all care, minister ye in your 
 faith, virtue : and in virtue, knowledge ; 6 And in knowledge, abstinence ; and in abstinence, pa- 
 tience : and in patience, piety : 7 And in piety, love ot the fraternity : and in the love ot the trater- 
 nity, charity. 8 For if these things be present with you, and abound : they shall make you not va- 
 cant, nor without fruit in the knowledge of our Lord Jesus Christ. 9 For he that hath not these 
 things ready, is blind, and groping with his hand, having forgotten the purging of his old sins. 
 10 Wherefore brethren, labour the more that by good works you may make sure your voca- 
 tion and election, for, doing these things, you shall not sin at any time. 11 For so there shall 
 be ministered to you abundantly an entrance into the everlasting kingdom of our Lord and Sa- 
 viour Jesus Christ. 12 For the which cause I will begin to admonish you always of these 
 things: and you indeed knowing and being confirmed in the present truth. 13 But I think it 
 ineet as long as I atn in this tabernacle, to stir you up by admonition: 14 Being certain that 
 the laying away of my tabernacle is at hand, according as our Lord Jesus Christ also signified 
 to me. 15 And I will do my diligence, you, to have often after my decease also, that you may 
 
 Annotations. 
 ver. 10. By good works. Here we see, that i 
 God's eternal predestination and election con- 
 sisteth with good works : yea the certainty I 
 and effect thereof is procured by man's free 1 
 wall and good works, and that our well doing 
 is a mean for us to attain to the effect of God's 
 predestination, that is, to life everlasting ; and 
 therefore it is a desperate tolly and a great 
 sign of reprobate persons, to say. If I be pre- 
 destinate, do what I will I shall be saved. Nay, 
 the Apostle saith, If thou hope to be one of the 
 predestinate, for know it tliou canst not, do 
 well, that thou mayest be the more assured to 
 attain to that thou hopest, or, make it sure by 
 good works. The Protestants in such cases 
 not much liking these words. By good works, 
 though the Latin have it universally, and some 
 Greek copies also, as Beza confesseth, leave 
 them out in their translations, by their wonted 
 policy. 
 
 ver. 15. After my decease also. These words 
 though they may be easily altered by construc- 
 tion into divers senses not untrue, yet the cot- 
 
 Chapter 1. 
 respondence of the_ parts of the sentence going 
 before and following, give most plain this 
 meaning, that, as during his life he would not 
 omit to put them in memory of the things he 
 taught them, so after his death, which he knew 
 should be shortly, he would not fail to endea- 
 vour that they might be mindful of the same. 
 Signifying his care over them should not cease 
 by death, and that by his intercession before 
 God after his departure, he would do the same 
 thing for them, that he did before in his life 
 by teaching and preaching. This is the sense 
 that the Greek scholars speak of, and this is 
 most proper to the text, and consonant to the 
 old use of the Aposlle, and other Apostolic 
 Saints and Fathers of the Primitive Church. 
 
 Clement in his Epistle to James our Lord's 
 brother, witnesseth that Peter encourap-ing 
 him to take after his decease the charge of the 
 Apostolic Roman See, promised that after his 
 departure he would not cease to pray for him 
 and his flock, thereby to ease him of his pas- 
 toral burden. Tom. 1. Concil. ep. 1. Clem, in 
 
896 
 
 11. PETER. 
 
 keep a memory of these tilings. 16 For, not having followed unlearned fables, have we made 
 the power and presence of our Lord Jesus Christ known to you : but made beholders ot hid 
 greatness. 17 i"'or, he receiving from God his Father honour and glory, this manner of voice 
 comin" down to hiin irom the magnihcal glory, TltiK is mij hdovtd Hon, in whom I have pleased 
 myseluhear him. IS And this voice we heard brought iroiii heaven, when we were with him in 
 the holy mount. I'J And wc luive the prophetical word more sure : which you do well attend- 
 ing unto, as to a candle shining in a dark place, until the day dawn, and the day star arise in 
 your hearts: 20 Understanding this first, that no prophecy of Scripture is made by private in- 
 terpretation. 21 For, not by m:m's will was prophecy brought at any time : but the holy men of 
 God tpake, inspired with the Holy Ghost. 
 
 Annotations. 
 initio. Leo the great, one of his successors in 
 the said See, otien atlributeih the good ndnii- 
 nistraiion and government thcreot to Peter's 
 prayers and assistance : namely in these goodly 
 words. Ser. 3. in unniver. die us^uvip. ad Punt. 
 We are much bound, suilh he, to give thanks to 
 our Lord and Redeemer Jesus Christ, that hath 
 
 fiven so great power to him who7n he iiutde the 
 'rince oj the whole Church : that if in our time 
 also any thing be done well, and be nghlli/ ordered 
 hy us. It is to he imputed to his works anil his go- 
 vernment, to whom it was said, And tiiou being 
 converted, confirm thy brethren : and to whom 
 our Lord after his resurrection said thrice, I'eed 
 my sheep. Which now also XDithnut doubt the 
 godly Pastor doth execute, confirming us with his 
 exhortations, and not ceasing to pray for us, that 
 we be overcome ivith no tentations, c^'c. 
 
 Yea, it was a common thing in the primitive 
 Church among the ancient Christiuns, and al- 
 ways since among the faithful, to make cove- 
 nant in their life time, that whether of them 
 went to heaven before the other, he should 
 pray for his friend and fellow yet alive. Ec- 
 clesiastical History of the holy viri^in and Mar- 
 tyr Potamian, promising at the liour of her 
 martyrdom, that after her death she would pro- 
 cure mercy of God to Basilides one of the sol- 
 diers tiiat led her to execution, and so she did. 
 Euseh. lib. 6. cap. 4. Cyprian, Epist. 57. in fne. 
 Let us, saith he, pray mutually (me for another, 
 and whether of us two .^hall by God's clemency be 
 first culled for, let hiji love continue, and his prayer 
 not cease for his brethren and sisters ?« tlie world. 
 So said this holy Martyr at that time when 
 Christians were so far trom Calvinism, which 
 abhorreth the prayers of Saints and praying to 
 them, that to be sure, they bargained hetore- 
 hand to have the Martyrs and other Saints to 
 pray for them. Cyprian also in his book I)e 
 disciplina and habitu virginum, in fine. After a 
 godly exhortation made to the holy virgins or 
 nuns in his time, speaking thus unto them : 
 Tantuia tunc mementote nostri, cum inc.ipiti in 
 vohis iirginitas honorari : that is, Only thin Imre 
 us in rcmein'iriinre, ichen your virginih/ shall be- 
 gin to be honoured, that is, after their departure. 
 Where he insinuateth the use of the Catholic 
 Church, in keeping the festival days and other 
 duties toward the noly virgins in heaven. Hie- 
 
 Chaptkr 1. 
 
 rome also in the same manner speaketh to He- 
 iiodorus, saying, that when he is once in hea- 
 ven, tlien he will pray for him that exliorteth 
 and incited him to the blessed state of the mo- 
 nastical life. Ep. 1. c. 2. 
 
 And so doth he speak to the virtuous matron 
 Paula after her death, desiring her to pray fof 
 him in his old age, affirming that she shall the 
 more easily obtain, the nearer she is now join- 
 ed to Christ in heay en, in Epitnph. Paula in fine. 
 It weiL' too long to report, how Augustine de- 
 sireth to be holpeii by Cyprian's prayers, then 
 and long before a saint in heaven, to the under- 
 standing of the truth concerning the peace and 
 reginient of the Church, lib. 5. de Bapt. cordr. 
 Donatislas, c. 17. And in another place the 
 same holy Doctor allegcth the said Cyprian 
 saying, that great numbers of our parents, 
 brethren, children, friends, and other, expect 
 us in great solicitude and carehilness ot our 
 salvation, being sure of their own, lib. 1. de pra- 
 dest. ISanctorum, c. 14. Gregory Nazianzcn in 
 his orations of the praise ot Cyprian m/ne, and 
 of Basil also in fine, declaretli how they pray 
 for the people : which two Saints he there in- 
 vocatetn, as all the ancient Fathers did, both 
 generally all Saints, and, as occasion served, 
 particularly their special Patrons. Amongthe 
 rest, see how holy Ephrem, in orntdelaud. Dei- 
 pare, prayed to our B. Lady, with the same 
 terms of Advocate, hope, lieconciliatrix, that the 
 faithful yet use, and the Protestant cannot 
 abide. Basil, horn, de 40. Martyribus in fine. 
 Afhanasius, ■SVr. in Evang. de Deipara in fine. 
 Hillary, in Psal. 124. Chrysostom, horn. 6(). ad 
 po. Antiochenum in fine. Theodoret, de curat. 
 Grccnrum affectnum, lib. 8. in fine. Finally, all 
 tlie Fathers are full of these things : who bet- 
 ter know the meaning of the Scripture and the 
 sense of the Holy Ghost, than these new in- 
 terpreters do. 
 
 ver. 18. Holy mount. You see that places 
 are made holy by Christ's presence, and that 
 all places be not alike holy. Armotations, Acts 
 8. 33. 
 
 ver. 20 Private. The Scriptures cannot be 
 rightly expounded of every private spirit or 
 fantasy of the vulgar reader: but by the same 
 spirit wherewith thev were written, which is 
 resident in the Ghurcli. 
 
II. PETER. 397 
 
 CHAPTER II. 
 
 As not only Prophets, hut aho false prophets were hi the Old Testament, so nov: likewise there shall he 
 masters of heresy, to the damnation of them and of their followers. 4 And of their (himnation he 
 pronounceth by examples, as he comforteth the mrtuous Catholics or true beliners with the ejomple 
 of Lot, because oj their railing at their superiors (hid prelates, their hlaspheming nfCulholic dodrine^ 
 their voluptuous living, their lechery, their covetousitess, their manner of seducing, and the perso7ts 
 seduced, 20 for whom it had been less damnable, if they never had been Christians. 
 1 But there were ulso false prophets in the people, as also in you there shall be lying masters 
 which shall bring in sects of perdition, and deny him th;it hath bought them ; the Lord bringing 
 upon themselves speedy perdition. 2 And many shall follow their riotousness, by whom tiie 
 ■way of truth shall be blasphemed. 3 And in avarice shall they with feigned words make mer- 
 chandise ot you: unto whom the judgment now long since ceaseth not : and their perdition 
 slumbereth not. 4 For if God spared not Angels singing : but with the ropes of Hell being 
 drawn down into hell delivered them to be tormented, that they should be reserved iinio judg- 
 ment : 5 And he spared not the original world, but kept the eight, Noe, the preacher ot jus- 
 tice, bringing in the deluge upon the world of the impious. 6 And bringing the cities of the 
 Sodomites, and of the Gomorrhaites into ashes, he damned them with subversion putting an 
 example ot' them that shall do impiously : 7 And delivered just Lot oppressed by the injury 
 and lu.\urious conversation of the abominable men. 8 For in sight and liearing he was just: 
 dwelling with them who from day to day vexed the just soul with the unjust works. 9 Our 
 Lord knoweth to deliver the godly from tentation, but to reserve the unjust unto the day of 
 jitdgment to be tormented: 10 And especially them which walk after the flesh in concu- 
 piscence ol uncleanness, and contemn dominion, bold, self-pieasers : they fear not to bring in 
 sects, blaspheming. 11 Whereas Aiigeis being greater in strength and power, bear not the 
 execrable judgment against them. I'Z But these men are unreasonable beasts, naturally tend- 
 ing to the snare and into destruction, in those things which they know no blaspheming, shall 
 perish in their corruption. 13 Receiving the reward of injustice, esteeming lor a pleasure the 
 delights of a day : comquinations and spots, flowing in delicacies, in their feasting rioting with 
 you: 14 Having eyes lull of adultery and incessant sin: alluring unstable souls, having their 
 heart exercised with avarice, tiie children of malediction: 13 Leaving the right way they 
 have erred, having followed the way of Balaam of Bosor, which loved the reward of iniquity, 
 16 But had a check of his madness, the dumb beast under the yoke speaking with man's voice, 
 prohibited the foolishness of the prophet. 17 These are fountains without water, and clouds 
 tossed Willi wliirlwinds, to whom the mist of darkness is reserved. 18 For, speaking the 
 proud things of vanity, they allure in the desires of fleshly riotousness, those that escape a little, 
 which converse in error. 19 Promising them liberty, whereas themselves are the slaves of 
 corruption. For wherewith a man is overcome : of that he is the slave also. 20 For if fleeing 
 Irom the coinqiunations of the world in the knowledge of our Lord and Saviour Jesus Christ, 
 they again entangled with the same be overcome : the latter things are become unto them 
 worse than the former. 21 For it was better lor them not to know the way of justice, than 
 after the knowledge to turn back from that holy commandment which was delivered to them. 
 22 For, that of the true proverb is chanced to them, The dog returned to his vomit . and. The 
 sow washed into her wallowing in mire. 
 
 CHAPTER III 
 These two Ejiistles he writelh to confnn them in the Apostles' doctrine, and ivameth them of scorners 
 that shall come, and deny Domesday. 5 Whose vain argnment he answereth, undgiveth the reason 
 of God's so long patience, 10 exhorting to all holiness of life in respect of that terrible day. 16 
 Finally, warning of such as viisinterjmt Paul's Epistles and the other Scriptures, and thatwemvst 
 not for any tiling fall from the true Juilh. 
 
 1 This lo the second Epistle I write to you my dearest, in which I stir up by admonition 
 your sincere mind : 2 That you may be mindful of those words which I told you before from 
 the holy Prophets, and of your Apostles ot the precepts of our Lord and Saviciiir : 3 Know- 
 ing this first, that in the last days shall come mockers in deceit, walking according to their 
 own concupiscences, 4 Saying, Where is his promise or his coming? For since the time 
 that the fathers slept, all things do persevere from the beginning of creature. 5 Por they are 
 wilfully ignorant of this, that the heavens were before, and the earth, out of water, and 
 through water consisting by the word of God : 6 By the which, that world then, being over- 
 flowed with water perished. 7 But the heavens which now are, and the earth, are by the 
 same word kept in store reserved to fire unto the day of judgment, and of the perdition of the 
 
 An.notations. Chapter 2. 
 
 ver. 2, Many shall follow. Heretics of whom he 
 
 firophesieth here, do gain scholars by preaching 
 iberty, and by their own licentious life, which 
 is specially joined to the heresies of these days 
 
 ver. 19 Promising them liberty. Whoever 
 promised more liberty to their followers 
 than Luther, Calvin, and the like, taking 
 away penance, fasting, coniinency or chas- 
 
 ver. 3. With feigned words. All the sweet I tity, keeping of vows, necessity of good 
 words of heretics, speaking much of the word I works, because faith doth all, obedience to 
 of the Lord, the Gospel, .Iesus Christ, &c. are Ecclesiastical Pastors and Councils, and 
 but terms ofart to buy and sell poor men's souls. I such like ? 
 34 
 
393 
 
 II PETER. 
 
 impious men. 8 But this one tiling be not ignorant of, my dearest, tliat one Jay with our Lord 
 i-i us a thousand yours, and a thousand years as one duy. 'J Our Liord slucke(h not his pro- 
 mise, as some do esteem it : but he doth patiently tor vou, not willingly fiiat any pciiDli, but that 
 all return to penance. 10 And t:ie tiuy ot tlie Lord sliull come as a ihiei in the which aie heavens 
 shall pass with areat violence, but the elements shall 'an resolved .siih heal, and the eartii and 
 the works whicTi are in it shall be burnt. 11 Theretore whereas I'll these things are to be dis- 
 solved : what mannc: o( men ought you to be in holy conversations and ^<Todliness, 12 Expect- 
 ing and hasting uiiio the coming ot the day of our Lord, by which the heavens burning shall 
 be resolved, and the elements sliall melt with the heat oi hrc ? 13 But we expect new heavens, 
 and a new eartli according to his promises, in which justice inhabiteth. 1-1 I*'or the wh.c.i 
 cause my dearest, expecting these things, labour earnesily to be touiid immaculate and un- 
 spotted to him in peace. 15 And thj longanimity ot our Lord, do ye account salvation, as also 
 our most dear brother i aul according to the wisdoni given him hath written to you ; lo ^i.s 
 also in 11 Epistles, speaking in them of these things, in the which are certain things hard to 
 be understood, wliich the unlearned and unstable deprave, as also the rest of the Scriptures to 
 
 Annotations. 
 
 ver. 16. Certain (liini^s hard. This is a plain 
 text to convince the Protestants, who, as all 
 heretics lightly do and did from the beginning, 
 say the Scriptures be easy to understand, and 
 therefore may be not only read sa'ely, but also 
 expounded boldly of all the people, as well un- 
 learned as learned: and consequently every 
 one by himselt, and his private spirit, without 
 respect of the expositions of the learned Fa- 
 thers, or expectation ot the Churches, their 
 Pastors' and Prelates' judgment, may deter- 
 mine and make choice of such sense as liim- 
 self liketh or thiiikoth agreeable. For this is 
 partly their sayinjr, partly the necessary sequel 
 of their toolish opinion, which admitreth no- 
 thing but the bare Scripture. As Luther said 
 thatllie Scriptures were more plain than all 
 the fathers' commentaries : and so all to be su- 
 perfluous but the Bible. Prcefat. assert, art. 
 damnat. 
 
 Against all which devilish and seditious ar- 
 rogancy, tending to make the people esteem 
 themselves learned or sutlicient without their 
 pastors' and spiritUi.! rulers' help, 1;o guide 
 themselves in all matters of doctrine and 
 doubts in religion, the holy Apostle here tell- 
 eth and tbrewarnelh the faiihlul, that the Scrip- 
 tures be full of ditiiculty, and specially Paul's 
 Epistles of all other parts of holy writ, and 
 tliat ignorant men anri unstable, or fantastical 
 fellows puffed to and fro with every blast of 
 doctrine and heresy, abuse, pervert, miscon- 
 ster them to their own damnation. And Au- 
 gustine saith, that the special difficulty in 
 Paul's epistles, which ignorant and evil men 
 do so pervert, and which Peter meaneth, in his 
 hard speech and much commendation of that 
 faith which he saith doth justify, which the ig- 
 norant even from the Apostles' time, and much 
 more now, have and do so misconsfer, as though 
 he had meant that, oidy taiih without good 
 works could iustify or save a man. AL'ain.st 
 which wicked collection and abuse of Pajd's 
 words, the said father saith, all these Canonical 
 or Catholic epistles were written. 
 
 But the Heretics here to shiCt off the matter, 
 and to creep out afier their fiishion, answer, 
 that Peter saith not Paul's epistles be har 1, 
 but that many things in them are hard. 
 Which maybe to the Caiholics an example o^ 
 their sophistical evasions from the evidence of 
 God's word. As though it were not all one to 1 
 
 ClIAPTEIl 3. 
 
 say, Such an author or writer is hard ; and There 
 be many things in that wriler lui.rd to he un- 
 derstood. For, whether it be that the argument 
 and matter be .'ligh and pass vulgar capa- 
 city, as that of predestination, reprobation, vo- 
 cation ot the Gentiles, and justifying faith: or 
 whether his manner of style and writing be ob- 
 scure : all prove that his episiles be hard, and 
 other Scriptures also : because Peter here al- 
 lirmeth, that by reason ot the ditficulties in 
 them, whether in the style or in the depth of 
 the matter, the ignorant and unstable, such as 
 Plereiics be, do pervert his writings, as also 
 other Scriptures, to their own damnation. 
 Whereby it is plain that it is a very dangerous 
 thing lor such as be ignorant, or for wild wit- 
 ted tellows, to read the Scriptures. For such 
 conditioned men be they that become Heretics, 
 and through ignorance, piide, and private fan- 
 tasy, meeting with liard places of Paul's epis- 
 tles or other Scriptures, breed Heresies. 
 
 And that not only the things treated of in 'holy 
 Scriptures, but also that the very manner of 
 writing and inditing thereof, is high and hard, 
 and purposely by God's providence appointed to 
 be written in such sort. Augustine, lib. 2. de 
 Doct. Christ. 2. c. 6. and ep. ll'.i. Ambrose, 
 ep. 44. in principio. Hieroine to Paulinus, ep. 
 103. c. 5. (). 7. who also, ep. 05. c. 1. saith, tliat 
 in his old age when he should rather have 
 taught than be taught, he went as far as Alex- 
 andria, only to hear Didynius, and to have his 
 help tor the understaniliuir of Scriptures, and 
 confesseth with great thanks to the said Didy- 
 nius, that he learned of him that which before 
 ho knew not David saith, Give vie understanding 
 and I will search ihi/ law. The Eunuch in the 
 Acts said, How can I understand without an in- 
 terpreter? The Apostles, till Christ opened 
 their sense to understand the Scriptures, could 
 not understand them. The holy Doctors by 
 continual study, watching, fasting, and prayinir, 
 had much ado to understand them : that great 
 clerk Augustine confessing in the aforesaid ep. 
 119. c. 21. that there were many more things 
 that he understood not, than that he understood. 
 The Heretics say that the fathers did com- 
 monly err, and how could such great wise 
 learned men he deceived in reading and ex- 
 pounding the Scriptures if they were not hard ? 
 and if they were hard to them, how are they 
 easy to these new masters the Heretics 7 I'l- 
 
I. JOHN 390 
 
 their own perdition 17 You tlicrefore brethren, foreknowing, take heed lest led aside by the 
 error of the unwise, you lull away from your own steadfastness. 18 But grow in grace and in 
 knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and unto the 
 day of eternity. Amen. 
 
 Annotations. Chapter 3. 
 
 nally why do they write so many new glosses, 
 scholias, connnentaries, as a cart cannot carry '! 
 Why tin Luther, Zuinglius, Calvin, and their 
 compar'ions agree no better upon the interpre- 
 tation of the Scriptures, if they be not hard 1 
 whereat stumbled all the old Heretics and the 
 
 new, Alius, IVIacedopius, Vigilantius, Nesto- 
 rius, Emyches, Berehgarius, Wicklifi; Pro- 
 testants, Puritans, Anabaptists, and the rest, 
 but at the hardness of the Scriptures? They 
 be hard then to understand, and Heretics per- 
 vert them to their own damnation. 
 
 THE ARGUMENT OF JOHN'S THREE EPISTLES. 
 
 Of this .lohn was said in the Argument before his Gospel. Now here follow his three 
 Epistles: o.ie to all Catholics, though some ancients do call it. Ad Parlhos : the other two being 
 very short, unto a certain Lady, and to one Gains. The eil'ect of all is, to witness unto them 
 the certainty of the Catholic faith, and to e.xhort them to continue still in it : and also to love the 
 Catholic Church, and so, neither to become heretics, nor schismatics : but rather to avoid all 
 such, as the forerunners of Antichrist, and to remember, that Catholics need not to go to school 
 to any such Masters, having at home in the Catholic Church, the doctrine of the Holy Ghost 
 himself, who was given to the Church visibly in the beginning, to lead her into all truth, and to 
 continue with her lor ever. Therefore he saith : That which you have, heard Jrom the beginnbig, 
 let it abide in you. Likewise a little after, v. 27, and epist. 2. v., 6. This is the commandment, that 
 as you have heard from the beginning, youvxilk inihe same, because many seducers are gone out into the 
 world, and v. 8 and '.'. 
 
 And not only thus in general, but also in particular he expresseth the points vv'hich the 
 heretics did then call in question. Some were a\)oiit Christ himself: for they denied that 
 Jesus is Christ, that he is the very Son of God, that he is incarnate, Ep. 1. c. 2. v. 22. and Ep. 2. 
 V. 7. And against such it was that he wrote his Gospel also, as he there signifieth, John 20. v. 
 31. Other points are about our justification, against only faith, and for good works, as also 
 Augustine noted, whose words were cited before. Hereupon he saith : // 'fe say, we have so- 
 ciety with God, and uvlk in darkness, we lie, Epist. 1. c. 1. Again, He that saithhe knowelh God,and 
 keepeih not his commandments, is a liar. Again, This is the charity of God, that we keep his command- 
 ments, and his comiwindments are not heavy. Finally, Children, let no man seduce you, he that doth 
 justice is just, even as he iijust. Epist. 1. c. 3. v. 7, 8, 9. Likewise c. 2. v. 29, and indeed in all 
 the three Epistles throughout, he doth inculcate good works and keeping the commandments 
 against the heresy of only faith. 
 
 THE FIRST EPISTLE OF JOHN THE APOSTLE. 
 
 CHAPTER L 
 Good cause there is to oelieve the Apostle's Preaching. 5 And this is one ^oint of their preaching, thai 
 
 to have participation with God, we must not only believe, but also abstain from all mortal sin, 8 though 
 
 we all sin venially. 
 
 1 Tliat which was from the beginning, which we have heard, which we have seen with our 
 eyes, which we have looked upon, and our hands have handled of the word of lile : 2 And the 
 life was manifested : and we have seen, and do testify, and declare unto you the life eternal 
 which was wi(h the Faiher, and hath appeared to us. 3 That which we have seen and have 
 heard, we declare unto you, that you also may have society with us, and onr society may be 
 with the Father, and with his Son Jesus Christ. 4 And these things we write to you, that you 
 may rejoice, and your joy mav be full. 5 And this is the Annuiiciation which we have heard 
 of him, and declare unto you, That God is light, and in him there is no darknuss. 6 If we shall 
 say that we have society with him, and walk in darkness : we lie, and do not the truth. 7 But 
 if we walk in the light, as he also is in the light, we have society one toward another, and blood 
 of Jesus Christ his Son cleanseth us from all sin. 8 If we shall say that we have no sin, we 
 
 ._ Annotations. Chapter 1. 
 ver. 3. You have society. .John showeth nia- | sects, or schisms, nor any where but in the 
 nifestly, that whosoever desire to be partakers I unity, fellowship, and communion of that 
 
 with God, must first be united to the Church 
 society, learn that faith, and receive those sa- 
 craments, which the disciples received of the 
 truth itself, conversant with them in flesh. 
 
 Church which can prove itself to descend from 
 the Apostles. 
 
 ver. 7. The blood of Jesus. Whether sins be 
 remitted by prayers, by tasting, by alms, by 
 
 So saith Bede upon this place. Where- faith, by charity, by sacrifice, by Sacrament.s, 
 by we see there is no society with God in , and by the Priests, as the holy Scriptures do 
 
400 
 
 I. JOHN. 
 
 seduce ourselves, and the truth is not in us. 9 If we confess our sins : he is faithful and just, 
 
 lor to forgive us our sins, and to cleanse us from all iniquii". 10 If we shall say that we have 
 
 not sinned, we make him a liar, and his word is not in us. 
 
 CHAPTER 11. 
 
 If any s!n nwrlnlly, kejMust not despair. 3 To know God riglithf, is no/ to helkve only, hut to lieep 
 his cominaiidnieuls : "^(//if/ that this is no new doctrine, but the very primitive, thouph a new life it 
 is. 9 Tlierejore he thaniiliivelh mu.it also hrve his hi ethren : VZ and that men must not luce the world, 
 but do that vhich God uiiUlk. 18 Muny are /rone out of the Cuurch and become Seducer.t, all the 
 mhiisters of Antichrist : hut true Christians must continue in their old faith, considering the reward, 
 and that they need not go to school to aiiy Heretics, the Holi/ Ghost himself being the Schoolmaster cf 
 the Church : he doth eurneslly inculcate jtistice and good works. 
 1 My Httle children, these things I write to you, that you sin not. But and if any man shall 
 
 sin, we have an Advocate with the Father, Jesi;s Christ the just. 2 And he is the propitiation 
 
 Annotations. 
 plainly attrihule remission to every of these, | 
 yet none of all these do otherwise remit, but in i 
 the force, by the merit and virtue of Christ's 
 blood : these being but the appointed means I 
 and instruments by which Christ will have his 
 holy blood to work effectually in us, which 
 means whosoever contemneth, depriveth him- 
 self of the commodity of Christ's own blood, 
 and contiimeih still in sin and uncleanness, 
 vaunt he himself never so much ol Christ's 
 death. Which point let the Protestants mark 
 well, and cease to beguile their poor deceived 
 followers, persuading them that the Catholics 
 derogate from Christ's blood, or seek remis- 
 sion otherwise than by it, tor that they use 
 humbly the means appointed by Christ to apply 
 the benefit of his holy blood unto them. 
 
 ver. 7. From all sin. From original and ac- 
 tual, venial and mortal, a poena et cidpn, that is, 
 from the fault, and the pain due for the same. 
 Bede saiih, that Christ's passion doth not 
 only renut in Baptism the sins before com- 
 mitted: but all other afterward also done by 
 frailty : yet so, if we use for the remission of 
 them such means as be requisite, and as Christ 
 nath appointed, whereof he reckoneth some. 
 Bede upon this place. Augustine also upon this 
 place, torn. 9. and Hieromr, lib. 2. emit. Pelag. c. 3. 
 
 ver. 8. lliat we have no sin. We gather by 
 these words and the former, that there be two 
 sorts of sins : one mortal, excluding us from 
 light, and the society of God : another venial, 
 which is found even in those that walk in the 
 
 Annotations. 
 
 ver. 1. Tliat you sin not. .Tolin, saith Bede, 
 upon this place, is not contrary to himself, 
 in that he seeketh here to make them without 
 sin, whom he said in the last chapter could not 
 be without all sins, but in the former place he 
 warned us only of our frailty, that we should 
 not arrogate to ourselves perfect innocencv : 
 here he provoketh us to watchfuhu-s and di- 
 ligence ill resisting and avoiding sins, espe- 
 cially the greater, which by God's grace may 
 more easily be repelled. 
 
 ver. 1. An advocate. The calling and ofKce 
 of an Advocate, is in many things proper to 
 Christ, and in every condition more singularly 
 and excellently agreeing to him, than to any 
 Angel, Saint, or creature living, though these 
 also be rightly and truly so called, and that not 
 only without all derogation, but nuich to the 
 honour of Christ's advocation. To him solely 
 
 Chapter 1. 
 
 light, and are in the society of God. Also, we 
 note against the Pelagians, that we be truly 
 called the sons oi God, and so just indeed, 
 though we be not without all sins, every one of 
 us, as well just as unjust, being taught and 
 bound to confess our oif'ences, and to ask par- 
 don of God, by this petition of the Pater noster, 
 Forgive us our debts. Therelore Augustine, 
 lih. de natnra et grot. c. 36. reckoneth up all the 
 holy Patriarchs, Prophets, and renowned just 
 persons, to have been sinners, even when they 
 were ill grace and justice: excepring always 
 our B. Lady, De qua propter honortm Domini, 
 nullum prorsus, cum de precatu agitur, habere volo 
 ijucBstionem, of whom, saith he, for the honour of 
 our J^ord, when we talk of sins, I will have no 
 question. And Pelagius asking what sin Abel 
 and such just men did comnnt, Augustine an- 
 swereth, that they might laugh sometime im- 
 moderately, or jest too much, or covet some- 
 what intemperately, or pluck fruit over gree- 
 dily, or in eating, take somewhat more than al- 
 terward was well digested, or have their in- 
 tention in time of prayer somewhat distracted, 
 and such like. Thus in sense Augustine 
 Whereby we may learn which be venial sins, 
 that consist with true justice, and cannot al- 
 ways be avoided, even ot holy men in this life. 
 In the bi)(jk De fide ad Pertrum, cap. 41 are ex- 
 cepted ironi this common rule ot sinners, the 
 children which be newlv baptized, and have 
 not vet reason to sin either mortally, or veni- 
 ally: 
 
 Chapter 2. * 
 
 and only it agreeth to procure us mercies be- 
 fore God's face, by the general ransom, price, 
 and payment of his blood for our delivery, as is 
 said ill the sentence lollowing. And he is the 
 propitiation for oursius, and not for ours only, biit 
 for the whole world's. In which sort he is our 
 oh'v Advocate, becau«t he is our only Re- 
 di:,nier: and hereupon he alone immediately, 
 by and through himself, and without the aid or 
 assistance ol any oihrr, man or Angel, in his 
 own name, right, and merits, confidently deal- 
 eth in our causes belore God our judge, and so 
 procureth our pardon, which is the highest de- 
 gree of advocation that can be. 
 
 All which notwithstanding, yet the Angels 
 and Saints, and our fellows alive, may ana do 
 pray for us, and in thai they do deal with God 
 by inteicession to procure mercy for us, may 
 justly be called our advocates : not so as Christ 
 
1. JOHN. 
 
 401 
 
 for our sins : and not for ours only, but also for the whole world's. 3 And in this we know that 
 we have known hini, if we observe his eoninieindnunls. 4 Pie that saiih he knoweih iiini, and 
 keepeth noi his coniniandnients : is a liar, the truth is not in him. 5 But he that keejipih his v\ord, in 
 himin very deed the chtirity oi Godisperlected : in this we know that we be in him. 6 lie iliatsaith 
 heabideth in him : ought even as he walked, hiinselfalso to walk. 7 My dearest,! writeucif a new 
 commandment to you, but an old commandment, which you had Iruni the begiiming. The old 
 commandment is the word which you have heard. 8 Again, a new coniniandnient write 1 to 
 you, which thing is true both in him and in vou : because the darkness is passed, and the true 
 light now shineih. 9 lie thatsaiih he is in the light, and hateth bis brother: is in the darkness 
 even until now. 10 fie that loveth his brother, abideth in the light, and scandal is not in hiin. 
 11 But be that hateth his brother : is in the darkness, and walketh in the darkness, and kiiow- 
 eth not whither he goeth, because the darkness hath blinded his eyes. -12 1 write unto you 
 little children, because your sins are forgiven you lor his name. 13 I wriie unto you lathers, 
 because you have known him which is trom the beginning. 1 write unto you young men, be- 
 cause you have overcome the wicked one. 14 1 write to you infants, because you have known 
 the Father. I write unto you young men, because you are strong, and the word of God abi- 
 deth in you, and you have overcome the wicked one, 15 Love not the world, nor those ihinj^s 
 which are in the world. If any man love the world, the charity of the Father is not in him, 
 16 Because all that is in the world, is the concupiscence of the flesh, and the concupiscence 
 of the eyes, and the pride of lite, which is not ot the Father, but is ot the world- 17 ^'^nd the 
 w^orld passeth and the concupiscence thereof But he that doth the will ot God, abideth lor- 
 ever. 18 Little children, it is the last hour, and as you have heard that Antichrist conieth: 
 now there are become many Antichrists : whereby we know that it is the hist hour. 19 They 
 
 Annotations. 
 IS, who demandeth all things immediately by 
 his own n.erits, but as secondary intercessors, 
 M ho never ask or obtain any thing lor us, but 
 jier Christum Dominum nostrum, by and through 
 Christ our common Lord, Advocate, and Re- 
 deemer of mankind. And behold how Augus- 
 tine, tract 1. epi.sl. Jo. upon these very words, 
 prevented the Heretic's cavillations. Seddicit 
 aliquig, 4'c- •^"' so7ne man will say. Do not the 
 Saints tlienpray for us ? Do not Bishops then or 
 Prelates and Fastors pray for the people 1 1 eo, 
 saiih he, mark the Scriptures, and you shall find 
 that the Apostles prayed for the people, arid again 
 desired the people to pray for them, arid so the 
 head prayeth for all, and the vumhers one for an- 
 other. And likewise, lest the Heretics should 
 say, there is a difference betwixt the living and 
 the dead in this case, thus the same holy Fa- 
 ther writeth upon the 85ih Psalm in fine. Our 
 Lord Jesus Christ dolh yet make intercession for 
 7is, all the Martyrs that be with him, pray for us : 
 neither will their intercession cease, till we cease our 
 groanine^s. 
 
 In this sense therefore whosoever prayeth 
 for us, either alive or dead, is our advocate, as 
 Augustine, epist. 59. to PauUnus area med, call- 
 eth the Bishops, the people's advocates, when 
 they give them their benediction or blessing. 
 So doth the holy Church call our blessed Lady 
 our advocate, by the very words of Ireneus, 
 that you may see such speeches be no new in- 
 ventions of the later ages, but Apostolical. The 
 obedient Virgin Mary, saith he, is ?n"de the ad- 
 vocate of the disobedient virgin Eve. And to con- 
 found the Protestants plainly, in that they think 
 or pretend that the advocation or patronage of 
 Saints should be injurious to Christ, remember 
 that our Saviour acknowiedgeth Angels to be 
 deputed for the protection, which is nothing 
 else but advocation, of infants before the face 
 of God, besides the plain examples in the old 
 Testament, Gen. 48. v. 16. Tob. 5. v. 27. and cap. 
 12. V. 12. Dan. 10. And this not only the Ca- 
 tholic Church, but the very English Protestants 
 34* 
 
 Chapter 2. 
 themselves iir their service book, and in the 
 Collect of Michaelmas day, jjroless and pray 
 for the saiTie protection or advocation of An- 
 gels, and defend the same against their younger 
 brethren the Puritans. 
 
 ver. 2. For the whole world's. Augustine ga- 
 thered hereof against the Donatists, aiul all 
 other Heretics, that would drive the Cliurch 
 into corners, or some certain countries, from 
 the universality of all Nations, whereof it was 
 named by the Apostles, Catholic, that the true 
 Religion, and Church, and consequently the 
 effect of Christ's propitiation, death and 
 advocation, pertaineth not to one age, na- 
 tion, or people, but to the whole world. Au- 
 gustine upon this place, term. 9. tract. 1. in epist. 
 John. 
 
 ver. 4. He thai saith he Jcnoweth. ToknowCiod 
 here, signifieth, as it doth olien in the Scrip- 
 tures, to love, that is, as in the last chapter, to 
 be in society with him, and to have familiar 
 and experimental knowledge of his graces. If 
 any vaunt themselves thus lo know God, and 
 yet keep not his commandments, he is a liar, 
 as ail Calvinists and Lutherans, that profess 
 themselves to be in the favour of God by only 
 faith : affirming, that they neither keep, nor 
 possibly can keep his comtnandments. 
 
 ver. 18. Many Antichrists. The holy Ajicstle, 
 John, snith Cyprian, did not put a dijfirence be- 
 twixt one Heresy or Schism and another, nor vieunt 
 any sort that speciality seimrtilid themselves, but ge- 
 nerally called all without eaceplion, Antichrists, 
 tliat were adversaries lo the church, or were gone 
 out from the same. It is evident that all be here 
 called Antichrists, that have severed themselves from 
 the charily and unity of the Catholic Church. 1 
 Epi.'<l. 70. num Magnum. Whereby we may learn, 
 that all Heretics, or rather arch-heretics be 
 properly the precursors of that one and special 
 Antichrist, which is to come at the last end 
 of the world, and which is called here imme- 
 diately befiire, o ai/Ti^j.tcTvi, that peculiar and 
 singular Antichrist. 
 
402 
 
 I. JOHN. 
 
 went out from us: but they were not of us, for if they had been of us, they would surely have re- 
 maincHl with us ; but ihut the v may be niauitest that they are not all of us. 20 But you iiavc the unc- 
 tion Iroju the Holy One, and know ailthmgs. 21 1 liave not written to you as to them ihat know not 
 the Uuih, but as to them that know it : and tliat no lie is ol the truth. 22 Who is a liar, but lie which 
 denieth that Jesus is not Christ ? This is Aniichrist which denicth the Father and the Son. 23 
 Every one that denieth the Son, neither hatii he the father. He that conlesseth the Son, hath 
 the tather also. 24 You, tiiat wliich you have heard from the beginning, let it abide in you. 
 It that abide in you which you have heard from the beginning, you also sliall abide in the Son 
 and the Father. 25 And tins is the promise which he promised us, life everlasting. 26 These 
 things have I written to you concerning them that seduce you. 27 And you, the unction which 
 you have received froju him, let it abide in you. And you have no need that any man teach 
 you : but as his unction teacheth you of all things, and it is true, and it is no lie. And as it 
 hath taught you, abide in him. 2S And now little children abide in him : that when lie shall 
 appear, we may have confidence, and not be confounded of him in his coming. 29 If you 
 know that he is just, know ye that every one also which doth justice, is born of him. 
 
 Chapter 2. 
 more agreeable as it seemeth, that the Apostle 
 meaneth, that such as will not tarry in the 
 Church, but finally forsake it to the end. in the 
 presence of God, and in respect of the small 
 benefit they shall have by their temporal small 
 abode there, be not of or in the Church, though 
 according to this present state, they are truly 
 members thereof. Lib.de correpl. et grat. cap. 
 9. et de donn persever. cap. 8. 
 
 ver. 19. T/iat Iheif 7nay he manifest. God per- 
 mitteth heresy to lie, that such as be perma- 
 nent, constant, and chosen members and child- 
 ren of the Catholic Church, only known to 
 God before, may now also be made manifest to 
 the world, by their constant remaining in the 
 Church, wiien the wind and blast of every he- 
 resy or temptation driveth out the other light 
 and unstable persons 
 
 ver. 20. Know ail things. They that abide in 
 the unity of Christ's church, have the unction, 
 that is, the Holy Ghost, who teacheth all truth, 
 not that every member or man thereof, hath 
 all knowledge in himself personally, but that 
 every one which is of that happy society, to 
 which Christ promised and gave the holy 
 Ghost, is partaker of all other mens' gifts and 
 graces in the same holy Spirit, to his salvation. 
 Neither need any to seek truth at Heretics 
 hands, or others that be gone out, when it is 
 within themselves, and only within themselves 
 in God's Church. Jfl/ioulove unili/, saith Au- 
 gustine, for thi-e aUo hath he, whosoever hath any 
 thing in it : take atmyenvy, it is thine which I have, 
 it is mine which thou hast, ^c. Tract. 32. in 
 Evang. Jo. 
 
 ver. 24. Heard from the. Keep that firmly and 
 constantly which you have heard even from 
 the licginninCT, by the mouth of the Apostles: 
 and not tiiat only which you have received by 
 writing. 
 
 ver. 29. Which doth justice. We see it is 
 Apostolical doctrine, that men may do or work 
 justice, and that so doing they be just by their 
 works proceeding of God's grace, and not by 
 faith or imputation only. 
 
 Anxot.vtions. 
 ver. 19. They went out from us. An evident 
 note and mark, whereby to convince all Here- 
 tics and false teachers, to wit, that being once 
 of the common Catholic Christian fellowship, 
 they forsook it, and went out from the same. 
 Simon JNlagus, Nicholas the Deacon, Hyme- 
 ncus, Alexander, Phileius, Arius, Macedonius, 
 Pelagius, Nestorius, Eutyches, Luther, Cal- 
 vin, and the like, were of the common society 
 of all us that be Christian Catholics, they went 
 out from us whom they saw to live in unity of 
 faiih and religion together, and made tiiem- 
 selves new conventicles. Therefore they were, 
 as the Apostle here showeth. Antichrists, and 
 we and all that abide in the ancient fellowship 
 of Christian religion, that went not out of their 
 fellowship, in which we never were, nor out 
 of any other society, of known Christians, 
 cannot be Schismatics or Heretics, but must 
 needs be true Christian Catholic men. Let 
 our Adversaries tell us, out of what Church 
 we ever departed, when, and where, and 
 under what persons it was that we revolted, 
 as we can tell them the year, the places, the 
 Ringleaders of their revolt. 
 
 ver. 19. Were not of us. They were of us for 
 the time, that is, of and in the Church : other- 
 wise they could not have gone out : but they 
 were not of the constant sort, or of the elect 
 and Predestinate : for then they had tarried 
 within, or returned before their death. 
 
 ver. 19. They were not of us. He meaneth, 
 that Heretics were not, or could not be in or 
 of the Church, before they went out or fell 
 into their Heresy or Schism: but partly many 
 of them which afterward fall out, though they 
 were before with the rest, and partakers of ail 
 the Sacraments with other their fellows, yet in- 
 deed were of naughty life and conscience when 
 they were within, and so being rather as ill 
 tumours and superfluous excrements, than true 
 and lively parts of the body, after a sort may 
 be said not to have been of the body at all. 
 Augustine expoundeth these words in his Com- 
 mentary upon this place, tract. 3. but elsewhere, 
 
II. JOHN. 
 
 403 
 
 CHAPTER III. 
 
 It is not for the Son of God, to sin mortaUy, hut for the sous of the divil,v:herehy they are J<nvtm one 
 from another, and not by only faith. 11 True faith is, that we also love our brethren, givinfr both 
 our life and substance Jor litem. 19 Such urifeigntd love may have great C07ifidehcebej ore God. 
 23 Because the keeping of his CommaAdments dolh much please htm, which consist in jaith and 
 charity. 
 1 See what manner of Charity the Father hath given us, that we should be named and be 
 
 the sons of God. For this cause the world dotji not know us, because it hath not known him. 
 
 2 My dearest, now are we the sons of God: and it liath not yet appeared what we shall be. \Ve 
 know that when he shall appear, we shall be like to hiin : because we shall see him as he is. 
 
 3 And every one that hath this hone in him sanctifieth himself, as he also is holy. 4 Every one 
 that comniitteth sin, cominitteth also iniquity : and sin is iniquity. 5 And you know that lie ap- 
 peared to take away our sins: and sin in him there is none. 6 Every one that abideth in hitn, 
 sinneth not: and every one that sinneth, hath not seen him, nor known him. 7 Little children, 
 let no man seduce you. He that duth justice, is just : even as he also is just.. 8 He that com- 
 initteth siri, is of the Devil : because the Devil sinneth from the begirming. For this, appeared 
 the Son of God, that he might dissolve the works of the Devil. 9 Every one that is born of God, 
 committeth not sin : because his seed abideth in him, and he cannot sin, because he is born of 
 God. 10 In this are the children of God manifested, and the children of the Devil. Evei-y one 
 that is not just, is not of God, and he that loveth not his brother. 11 Because this is the annun- 
 ciation, which you have heard from the beginning. That you love one another. 12 Not as Cain, 
 who was of the wicked, and killed his brotlier. And for what cause killed he him ? Because 
 his works were wicked : but his brother's just. 13 Marvel not brethren, if the world hate you. 
 14 We know that we are translated from death to life, because we love the brethren. He that 
 loveth not, abideth not in death. 15 Whosoever hateth his brother: is a murderer. And you 
 knovy that no murderer hath life everlasting abiding in himself. 16 In this we have known the 
 charily of God, because he hath yielded his life for us : and we ou^ht to yield our lives for the 
 brethren. 17 He that shall have the substance of the world, and shall see his brother have 
 need, and shall .shut his bowels from him : how doth the charity of God abide in him ? 18 My 
 litile children, let us not love in word, nor in tongue, but in deed and in truth. 19 In this we 
 know that we are of the truth : and in his sight we shall persuade our hearts. 20 For if our 
 heart do reprehend us : God is greater than our heart, and knoweth all things. 21 My dearest, 
 if our heart do not reprehend us, we have confidence toward God. 22 And whatsoever we shall 
 ask, we shall receive of him : because we keep his commandments, and do those things which 
 are pleasing before him. 23 And this is his commandment, that we believe in the name of his 
 
 Annotations. 
 
 ver. 3. Sanctifieth himself. This teachelh us 
 that man sanctifieth himself by his free will 
 working together with God's g'race. Augus- 
 tine upon litis place. 
 
 ver. 4. Sin is iniquity. Iniquity is not taken 
 here for wickedness, as it is commonly used 
 both in Latin and in our language, as it is plain 
 by the Greek word avofjua, signifying nothing 
 else but a swerving or declining from the 
 straight line of the law of God or nature. So 
 that the Apostle meaneth, that every sin is an 
 obliquity or defect from the rule of the law: 
 but not contrary, that every such swerving from 
 the law, should be properly a sin, as the Here- 
 tics do untruly gather, to prove that concupis- 
 cence remaining after Baptism is a very sin, 
 though we never give our consent unto it. And 
 tnough in the 5th^hapter following ver. 17. the 
 Apostle turn the speech, affirming every ini- 
 quity to be a sin, yet there the Greek word is 
 not the same as before, avofua, hvX a^ima, by 
 vvhicli it is plain, that there he meaneth by 
 iniquity, man's actual and proper transgression 
 which must needs be a sin. Augustine, cont. 
 Julian, lib. 5. c. 3. Ambrose, lib. de Apologia, 
 David, c. 13. 
 
 ver. 6. Sinneth not. Jovinian and Pelagius 
 falsely, as Heretics use to do, argued upon 
 these words, and those that follow verse 9 : the 
 one, that the Baptized could sin no more : the 
 other, that no man being or remaining just 
 could sin. But among many good senses given 
 
 Chapter 3. 
 of this place, this seemeth most agreeable, 
 that the Apostle should say that mortal sin 
 doth not consist together with the grace of 
 God, and therefore cannot be committed by a 
 man continuing the son of God, and so is the 
 hke speech in the 9ih verse following to 
 be taken. Hierome, lib. 2. cont. Joviniattum, 
 cap. 1. 
 
 ver. 7. He that dolh justice. He doth incul- 
 cate this often, that man's true justice or 
 righteousness consisteth in doing or work- 
 ing justice, and that so he is just, and biddeth 
 them not to be seduced by heretics in this 
 point. 
 
 ver. 8. Sinneth from theheginning. The devil 
 was created holy and in grace, and not in sin: 
 but he fell of his own free will from God. 
 Therefore these words,./>07n the beginning, may 
 be interpreted thus, from the bettinning of sin, 
 and so the Apostle will say. The devil com- 
 mitted the first sin. Augustine, lib. 11. (fe Civ. 
 Dei. c. 15. expoundeth it. The most simple 
 meaning seemeth to be, that he sinned from 
 the beginning of the world,_not taking the be- 
 ginning precisely for the first instant or mo- 
 ment, of the creation, but straight upon the be- 
 f inning, as it must needs also be taken in 
 ohn's Gospel, c 8. 44. 
 
 ver. 22. We shall receive, because. Let the 
 Protestants be ashamed to say, that we obtain 
 all of God by only faith, the Apostle here attri- 
 buting it to the keeping of God's command- 
 
404 
 
 I. JOHN. 
 
 son Jesits Christ : and love one another, as he hath given commandment unto us. 24 And be 
 that keepeth his commandments, abideth in him, and he in him. And in this we know that he 
 abideth in us, by the Spirit which he hath given us. 
 
 C H A 1^ T K R IV . 
 We may not believe all that boast of the sjjirit, but try litem, whclher they leach the Catholic articles 
 of faith, namely the incurnalion uf Christ : whether their doctrine be not worldly, and themseloes dis- 
 obedient hearers of the Apostles. 7 We musllove one another, considering the exceeding love of God in 
 sendniff his Son to save us. 17 An argument of perfect charity is, if we have nothing in our con^ 
 science to fear in the day of judgment. Vi And an argument that we love God is, {/' we love our 
 brethren. 
 
 1 My dearest, believe not every spirit, but prove the spirits if they be of God : because many false 
 prophets are gone out into the world, "i In tliis is the spirit of God known, every spirit that confess- 
 eth Jesus Christ to have come in Hesh, is of God '.' 3 And every spirit that dissolvetli JEstJS, is 
 notofGod ? and this is Antichrist, of whom you have heard that he cometh.and now he is in the 
 world. 4 You ofGod, little cliildren, and have overcome him, because greater is he that is in you 
 
 Annot.vtions 
 
 ments. Note here also that God's command ,. „ „w.„.^, .....^ 
 
 ments are not impossible to be kept, but were | in Christ to be commanded or to please God, 
 then, and are now observed of good men. | he addeth to faith the commandment of cha 
 
 ver. ^3. Luce one another. Lest any man I nty or love of our neighbour. 
 
 CUAI'TEK, 3. 
 
 should think the words next before, only faith 
 
 Annotatinos. 
 ver. 1. Believe not every spirit. That is, Re- 
 ceive not every doctrine of such as boast them- 
 selves to have the spirit. For there be many 
 false prophets, that is to say. Heretics, which 
 shall go out of the Church, and challenge the 
 spirit, and vaunt of God's word, Scripture, and 
 Gospel which indeed be seducers. 
 
 ver. 1. Prove the spirits. It is not meant by 
 this place, as the Protestants would have it, 
 that every particular person should of himself 
 examine, try, or judge who is a true or false 
 doctor, and which is true or false doctrine. 
 But the Apostle here would every one to dis- 
 cern these diversities of spirits, by taking 
 knowledge of them to whom God hath given 
 the gift of discerning spirits and doctrines, 
 which Paul expressly saith is given but to 
 some, and not to every one, 1 Cor. 12. and by 
 obeying the Church of God, to whom Christ 
 hath given the Spirit of truth. And this is only 
 the sure way to prove the spirits and doctrines 
 of these days. And all they that would bring 
 us from our pastors and the Church's judg- 
 ment, to our own private trial, seeking nothing 
 else but to drive us to miserable uncertainty in 
 all our belief, as Calvin doth, who upon this 
 place saith, that private men may examuie the 
 General Council's doctrines. 
 
 ver. 2. Every spirit that confesseth. The Apos- 
 tle speaketh according to that time, and for that 
 part of Christian doctrine which then was spe- 
 cially to be confessed, taught, and maintained 
 against certain wicked Heretics, Cerinthus, 
 Ebion, and the like, that taught wickedly 
 against the person and natures of Christ Jesus. 
 The .\postle therefore giveth the faithful peo- 
 ple this token to know the true teachers of 
 those days from the false. Not that this mark 
 would serve for all times, or in case of all 
 other false doctrines, but that it was then a 
 necessary note. As if a good Catholic writer, 
 pastor, or parents would warn all theirs now 
 in these days, to siveear only to such teacher, 
 as acknowledge Christ our Saviour to be really 
 present, and sacrificed in the B. Mass, and tliat 
 ail such are true preachers and of God, the 
 
 Chapter 4. 
 rest to be of the Devil, or to be counted the 
 spirit of Antichrist. Which spirit of Anti- 
 christ, he saith, was come even then, and is 
 no doubt much more now in all Heretics, all be 
 precursors of that great Antichrist which shall 
 come towards the latter end. 
 
 ver. 3. That dissolveth. To dissolve, loose, 
 or separate Jesus asunder, was proper to all 
 those old Heretics that taught either against 
 his divinity or humanity, or the unity of his 
 person, being of two natures, as Cerinthus, 
 Ebion, Nestorius, Eutyches, Manes or Mani- 
 cheus. Cordon, Apelles, A|X(llinaris, and the 
 like. And this is one place by which we may 
 see that the common Greek copies be not ever 
 authentical, and that our old approved transla- 
 tion may not always be examined by the Greek 
 that now is, which the Protestants only follow: 
 but that it is to be presupposed, when our old 
 Latin text difiereth plainly from the Greek, 
 that in old time either all, or the more approved 
 Greek reading was otherwise, and that often 
 the said GrceR was corrupted then, or since 
 by Heretics, or otherwise. For of the Greeks, 
 Ireneus, Lib. 3. cap. 18 : among the Latin fa- 
 thers Augustine, tract 6. in fine. Leo, epist. 10, 
 cap. 5, and venerable Bede did read as we do, 
 and this reading maketh more against the said 
 Heretics, than tliat which the common Greek 
 now hath, to wit, even/ s//irit that confesseth not 
 Christ tohavecomein the flesh is not of God, which 
 is also in efi'ect said before verse 2. And that 
 therefijre it was corrupted and altered by He- 
 retics, see the words of Socrates also a Greek 
 writer, very agreeable to this purpose. Nesto- 
 rius, saith he, being ehx/uent hy nature, which is 
 "Itcii in Heretics, arcoinitcil himself therefore 
 learnril, and disdained Id .iliuhi the old interpreters, 
 counting himself lietler llian than all: beim; igno- 
 rant that in Joliu'.^ CitihiiUc epit-tlc the old Greek, 
 cojties had, KVEllY ().\K THAT DISSOL- 
 VETH JESU, LS NOT OF GOD. So saith he, 
 adding moreover that such as would separate 
 the divinity from the dispensation of Christ's 
 humanity, look out of the old copies this sense, 
 for which the old expositors noted that these 
 
I. JOHN. 
 
 405 
 
 than he that is in the world. 5 They are of the world: therefore of the world they speak, 
 and the w orid heareth them. 6 We are of God. He that knoweth God heareth us : lie that is 
 not ot God, heareth us not, in this we know the spirit of truih, and the spirit of error. 7 My 
 dearest, let us love one another : because charity is of God. And every one that loveih is born 
 of God, and knoweth God. 8 He that loveth not, knowetb not God, because God is charity. 
 y In this hath the charity of God appeared in us, because God hath sent his only begotten Son 
 irito the world, that we may live by hiin. 10 In this is charity : not as though we have loved 
 him, but because he hatii loved us, and sent his son a propiiiation ior our sins. 11 My dearest, 
 if God hath so loved us : we also ought to love one another. 12 God no man hath seen at any 
 tirne. If we love one another, God abideth in us, and his charity in us is perfited. 13 In 
 this we know that we abide in him, and he in us : because he of his Spirit hath given to us. 
 
 14 And we have seen and do testify, that the Father hath sent hi.s Son the Saviour of the world. 
 
 15 Whosoever shall confess that Jesus is the Son of God, God abideth in him, and he in God. 
 
 16 And we have known and have believed theciiarity, which God hatli in us. God is Charity : and 
 he that abideth in charity, abideth in God, and God in him. 17 In this is charity perfited with 
 us, that we may have confidence in the day of judgment : because as he is, we also are in the 
 world. 18 Fear is not in charity : l)ut perlect charity casteth out fear, because fear huth pain- 
 fulness, and he that feareth, is not perfect in charity- 19 Let us therefore love God, be ause 
 God first hath loved us. 20 If any man shall say, that I love God : and hateth his brother, 
 he is a liar. For he that loveih not his brother whom he seeth : God whom he seeth not, how 
 can he love ? 21 And this commandment we have from God -. that he which loveth God, love 
 also his brother. 
 
 CHAPTER V. 
 
 They lliat love God, must love his natural son Jescs, and his sons by adoption, and keep his cnm- 
 mandments, which to the regenerate are light, 4 But not unless they continue in the Catholic 
 faith, namely of this article, that Jesus is the Son of God, and thenfore able to give us life ever- 
 lasting, 14 and all our petitions, 16 and our prayers for all our brethren that siyi not unto death, 
 dicing in their mortal sins by impenitence. Last of all he warneth them not to communicale with 
 Idols. 
 1 Whosoever believeth that Jesus is Christ, inborn of God. And every one that loveth him 
 
 which begat : loveth him also that was born of him. 2 In this we know that we love the children 
 
 Annotations. 
 which would loose Jesus, had corrupted this 
 Epistle. Tripar, lib. 12. c. 4. 
 
 ver. 6. In this we know. This is the most sure 
 and general mark to know the true spirits and 
 prophets from the false : that those which be 
 of God, will hear and obey their Apostles and 
 lawful pastors succeeding the Apostles, and 
 submit themselves to the Church of God ; the 
 other, that be not of God, will not hear either 
 Apostle, Pastor, or Church, but be their own 
 judges. 
 
 ver. 17. That we may have confidence. Confi- 
 dence called in Latin Fiducia, is neither all 
 one with faith, nor a persuasion infallible that 
 makoth a man no less secure and certain of his 
 salvation, than of the things that we are bound 
 to believe, as the Protestants falsely teach : but 
 it is only a hope well corroborated, confirmed, 
 and strengthened upon tiie promises and grace 
 of God, and the party's merits. And the words 
 both following and ^ing before, prove also 
 evidently against the Protestants, that our con- 
 fidence and hope in the day of judgment de- 
 pendeth lot only upon our apprehension of 
 Christ's merits by faith, or upon his grace and 
 mercy, but also upon our conformity to Christ 
 in this life, in charity and good works. And 
 that is the doctrine of Peter when he said. La- 
 bour, that by good works you may make sure your 
 vocationanrl election, and Paul's meaning, when 
 he said, / have fought a good fight, there is laid 
 up for me a crown of justice, v^hen our Lord mil 
 render to me in thai day, n Just judge. 
 
 ver. 18. Fei'_r is not in charity. Tiie Heretics 
 very falsely understand this place so, that 
 Christian godly men ought to have no doubt, 
 
 Chapter 4. 
 mistrust, or fear of hell and damnation. Which 
 is most evidently against the Scriptures, com- 
 mending every where unto us the awe and 
 fear of God and his judgments. Fear him, saith 
 our Saviour, Malt. 10, that can cast body and 
 soul into hell. And Psal. 118, Pierce my fiesk 
 with Jear. Which fear of God's judgments 
 caused Paul, and all good men to chastise their 
 bodies, lest they should be reprobate and 
 damned. And the wise man for this cause af- 
 firmeth him to be happy, that is ever fearful. 
 And holy Job saith, I feared all my works. And 
 the Apostle, With fear and trembling work out 
 your salvation. Which kind of fear is even in 
 the justest men and most full of charity con- 
 sisting well with the same virtue, and is called 
 Filialis timor, because it is such as the good 
 child ought to have toward his father. 
 
 But there is a kind of fear which standeth 
 not with charity, and is clean against hope also, 
 that which bringeth such perplexity and anx- 
 iety of conscience, that it induceth a man to 
 mistrust or despair of God's mercies. That 
 servile fear also which maketh a man often to 
 leave sinning and to do the e.xternal works of 
 justice, not for any love or delight he hath in 
 God or his laws, but only for fear of danmation, 
 though it be not ill in itself but very profitable, 
 as that which helpeth toward the love of God, 
 yet it standeth not with charity neither, but is 
 daily more and more lessened, and at length 
 quite driven out by charity. Of these kinds of 
 fears then the Apostle speaketh, and, as some 
 expound, of the fear of men also, of which 
 our Saviour saith, Fear not them that hill tfte 
 body. 
 
406 
 
 I. JOHN. 
 
 of God, when as we love God, and keep his commandments. 3 For this is the charity of God, 
 that we keep his commandments : and his commandments are not heavy. 4 Because all that 
 is born of God, overcometh the world, and tins is ilie victory which overcometh the world, our 
 faith. 5 VVho is he that overcometh the world, but he that believeth that Jesu.s is the Son of 
 God ? 6 This is he that came by water and blood .Iesus Christ : not in water only, but in water 
 and blood. And it is the Spirit which testifieth, that Christ is the truih. 7 For tliere be three 
 which give testimony in heaven, the Father, the Word, and the lioly Ghost, and these three be 
 one. H And there be three which give testimony in earth: the Spirit, water, and blood, and 
 these three be one. t* If we receive the testimony of men, the testimony of God is greater, 
 because this is the testimony ot God which is greater, that he hath testified of his Son. 10 He 
 that believeth in the Son oi God, hath the tcslinioiiy of God in himself, ile that believeth not 
 the Sjn, makethhim a lijr : because he believeih not in the testimony which God hath testified 
 of his Sjn. 11 And this is the testimony, that God hath given us life everlasting. And this 
 life is in his S m. 1^ He that hath the Son, hath life : he that hath not the Son of God, hath 
 not life. 13 These things 1 write to you, that you may know that you have eternal life which 
 believe in the name of the Son of God. 14 And this is the confidence which we have toward 
 him : that, vvh;Usoever we snail ask according to his will, he heareih us. 15 And we know 
 that he hearetn us whatsoever vve shall ask : we know that we have the petitions which we re- 
 quest of him. 16 He thatknoweth his brother to sin a sin not to death, let him ask, and life shall 
 be given him, sinning not to death. There is a sin to death : for that I say not that any man 
 
 CH.4PTER 5. 
 
 in deadly sin : and contrariwise in manner dis- 
 suading and discouraging us from praying tor 
 such as continued in wickedness even to their 
 lives' end. Augustine settethdowntheChurch's 
 practise agreeable to the Apostle's mean- 
 ing, lib. 21. cap. 24. De Civit Dei. If there be 
 am/, saith he, that persist till death in impenitence 
 fif heart, doth the Church now pray for thim, that 
 ix,JOr the souls of them that so are departtd ? And 
 this is the cause that Concilium Bracharense 
 prim'im, cap. 34. forbideth to pray for such : as 
 die in desperation, or kill themselves : and the 
 reason, why the Church forbeareth to pray for 
 Heretics that die in their heresy, or maintain 
 heresy unto death, and by their death. 
 
 And that the place is most properly or only 
 meant of praying for the departed, this con- 
 vinccth, that neither the Church nor any man 
 is dehorted here from praying for any sinner 
 yet living, nor for the remission of any sin in 
 this life : all sins, of what sort soever, being 
 pardonable, so long as the committers of them 
 be in case and state to repent : as they be, so 
 long as they be in this world. And we see 
 that the Church prayeih, and is often heard, 
 for Heretics, .Tews, Turks, Apostates, and 
 what other Infidels or ill men soever during 
 their lives. And it is great blasphemy that the 
 Calvinists utter upon this place : to wit, that 
 Apostacy and certain other sins of the repro- 
 bate, cannot be forgiven at all in this life. 
 Which they hold, only to avoid the sequel of 
 praying for the dead, upon these words of 
 .lohn, besides that they must take upon them 
 presumptuously, to know and disern of God's 
 secrets, who be reprobate, and who be not, 
 at. J according to that pray for some, and not 
 for othersome, all which is most wicked and 
 absurd presumption. 
 
 As for their allegation, that Jeremy the 
 Prophet was forbidden to pray for the Jews, 
 and svarned that he should not be heard. Cap. 
 7. 11. 14. there is great difference, first, he had 
 a revelation by the words of God, that they 
 would continue in their wickedness, as we 
 have not of any certain person, whereof John 
 here epeaketh : secondly, Jeremy was not 
 
 An.notations. 
 
 ver. 3 His commandments are not heavy. How | 
 can the Protestants say that God's Command- 
 inenls cannot possibly be 1'ulfilled or kept in I 
 this lite, seeing the Apostle saith, they be not \ 
 heavy : and Christ saith, his ycke is suieet, and I 
 his fiurden lighl ? Augustine de perfectione ' 
 ju. tttim, c. 10. The heretics in favour of 
 thjir tores dd error, rather translate, His Com- 
 mindmhts are not grievous : than, are not 
 heavy. \ 
 
 ve r. 7. Three which give testimony. An ex- 1 
 press place for the distinction of three persons, 
 and the unity of nature and essence in the 
 blessed Trinity: against the Arians and other 
 like Heretics, who have in divers ages found 
 themselves so pressed with these plain Scrip- 
 tures, thatthey have, as it is thought, altered 1 
 and corrupted the text both in Greek and Latin [ 
 many ways : even as the Protestants handle ' 
 those texts that make against them. But be- 
 cause we are not now troubled with Arianism 
 so much as with Calvinism, we need not 
 sraid upon the variety of reading or exposi- 
 tions of this passage. Hieronie in his F.pistle 
 pjit before the seven Canonical or Catholic 
 Epistles. 
 
 ver. 16. A sin to death. A sin to death is 
 another thing than a mortal sin : for it is that 
 mortal sin only, whereof a man is never peni- 
 tent before his death, or in which he continu- 
 eth till de.ith, and dieth in it. J affirm, saiih 
 Augustine de correp. and grat. cap. 12. thai a 
 sin to death is to leave failh working hy charily 
 even till death. So likewise in the words be- 
 fore, a sin not to death, is not that which we 
 c-ill a venial sin, but any that a man comniit- 
 teth and cu'itinuotli not therein till death. 
 
 ver. 16. Fur that I say no'!, If the sin to death 
 whereof h.' si)eaketli, he the sin wherein a 
 man dieth without reptuitance, according to 
 Augustine' swords, before rehearsed : then the 
 prayer whiih he speaketh of, must needs be 
 pr.iyer for t'le dead, because he speaketh of 
 praying, or nDt praying, for them that died in 
 detidlysin, exhorting u.-; to pray, and encou- 
 raging us to do it with confi'lence to be heard, 
 if we pray, for them that dei>arted this life not 
 
I. JOHN. 
 
 407 
 
 ask. 17 All iniquity, is sin. And there is a sin to death. 18 We know that everyone which 
 is born of God, sinneth not : but the generation ol God preserveth him, and the wicked one 
 touchetU him not. 19 We know that we are ol God, and tlie whole world is set in wickedness. 
 SJO And we know that the Son ol God cometh : and he hath given us understanding, that we 
 may know the true God, and may be in his true Son. This is the true God, and lile everlast- 
 ing. 21 My little children, keep yourselves from Idols. Amen. 
 
 Annotations. 
 forbidden to pray for the remission of their 
 sins, nor hud denial to be heard therein ior 
 any man's particular case whereof the Apos- 
 tle here speaketh : but he wa.s told ihat they 
 should not esctipe the temporal punishment and 
 affliction wliicli he had designed for them, and 
 that he would not hear him therein. 
 
 ver. 21. From Idoh. It is so known atreachery 
 of Heretics to translate Iduju Images, as here 
 and in a nuinijcr of places, specially in the 
 English Biole j)ri;ited the year 15C2, that we 
 need not much to stand upon it. As this also 
 is seen to all the world, that they do it of pur- 
 pose to seduce the poor ignorant people, and to 
 make them think, that whatsoever in the Scrip- 
 tures is spoken against the Idols of the Gen- 
 tiles, which the Prophet calleth Simulacra Gen- 
 tium, is meant of tiictures, sacred images, and 
 holy memories of Christ and his Saints. Against 
 such seducers, the second sacred Council of 
 Nice, called the seventh Synod, decreeth thus. 
 Act. 4. Pag. 122. Quicunque sentenlius sacra 
 Scriptures de Idolis, contra venerandas imagines 
 uddiicuiil, analhenta. Qui venerandas imagines 
 idola appellant, anathema. Qui dicunt quod 
 Christ iuni adorant inuigincs ut. Deos, unathtnui ; 
 that is. Anathema to all them Ihat bring the sen- 
 tence oj the holi/ Scripture touching Idnts, against 
 the venerable luuiges ; Anathenm to tiiem that call 
 the venerable Images ; Idols, Anathema to them that 
 say, Ohriitians adore inuiges as Gods. 
 
 Novv in their later translations, the Heretics 
 perceiving that the world seehig their unhonest 
 dealing, corrected themselves in some places, 
 and in this place have put Idoh, in the te.\t : 
 but to give the people a watchword that the 
 Church's images are to be comprised in the 
 word, Idols, they have put images, in the mar- 
 gin. But concerning this matter, it is most 
 evident that neither every idol is an image, nor 
 every image an idol : and that howsoever the 
 origin or etymology ot the word. Idol, may be 
 taken in the Greek, yet both the words and the 
 things be in truth and by the use of all tongues, 
 far difTering. The great Dragon that the Ba- 
 bylonians adored, Dan. 14, was an Idol, bur not 
 an Image : the Cherubins in Solomon's Tem- 
 ple were images, but not idols, and the face of 
 the Queen inlier coin or elsewhere, as Cesar's 
 face upon the coin that Christ called for, is an 
 image, but not an idol : and the Heretics dare 
 not translate that text of Scripture thus. Whose 
 Idol is this superscription ? nor call the Queen's 
 image, the idol of the Queen: nor Christ, the 
 idol of his Father : nor woman, the idol of the 
 man : nor man, the idol of God, all v\ hich in 
 Scripture be named images for all that, and be 
 
 Chapter 5. 
 
 so indeed, and not idols Which convinceth, 
 that the Heretics be false and corrupt transla- 
 tors in this 1 lace, and other the like, contound- 
 ing these two words, as if they were all one. 
 
 But as fx)r the having of images or por- 
 traits of holy things, not only in private houses, 
 but also in Churches, God himsell doth war- 
 rant us, who commanded even the Jews 
 themselves, a people most prone to idolatry, 
 and that alter he had given them a special 
 precept ot not having, making, or worsiiip- 
 ping of idols, to make the images of An- 
 gels, the Cherubins, and that in the sovereign 
 I holiest place of adoration that was in the Tem- 
 ple, and about the Ark, yea and in respect of 
 which sacred images partly, they did, as Hie- 
 rome saith, episl. 17. cap. 3. so great reverence 
 to the holy place called Saucta sanctorum. If 
 they then were warranted and commanded to 
 make, and haveinsogreat reverence the images 
 of mere spirits or Angels, whose natural shape 
 could not be expressed : how much more may 
 we Christians have and reverence the images 
 of Christ, his blessed mother, the Apostles and 
 other Saints, being men, whose shape may be 
 expressed? So doth the said Nicene Council 
 argue against the Heretics, which at that time 
 were the adversaries of Images. 
 
 And note here, that eight hundred years ago, 
 they were straight counted Heretics that began 
 to speak against images, and that Council was 
 called purposely for them, and condemned them 
 for Heretics, and confirmed the former an- 
 cient reverence and use of sacred images, 
 which began even in our Saviour's time or 
 little after, when good religious folks for love 
 and reverence made his image, namely, the 
 woman that he healed of the bloody flux : 
 which image also was approved by miracles, 
 as Ecclesiastical history telleth, and namely 
 Eusebius, Eccl. hist. lib. 7. cap. 14. who also wit- 
 nesseth that the images of Peter and Paul were 
 in his days, as you may see also in Augustine, 
 lib. deconcens. Evangelist, cap. 10. that their pic- 
 tures commonly stood together in Rome, even 
 as at this day. Of our Lady's image see Gre- 
 gory, lib. 7. epist 5. indict. 2. ud Januar. and epist. 
 53. In whom also, lib. 7. epist. 109. you may 
 see the true use of images, and that they are 
 the books of the unlearned, and that the people 
 ought to be instructed and taught the right use 
 of them, even as at this day good Catholic 
 folks do use them to help and mcrease their 
 devotion, in all Catholic Churches: yea the 
 Lutherans themselves receive them still. Da- 
 mascene wrote three books in defence of sacred 
 images against the aforesaid Heretics. 
 
408 
 
 11. JOHN. 
 
 THE SECOND EPISTLE OF JOHN THE APOSTLE. 
 
 He commendelh the Ladi/ and her sons for continuing in the old faith, bidding them so to do hereafter 
 aluo, teiit Ihei/ lose the rt-uiard of tJieir works in the day of JudgmtiU : and to love the true believers, but 
 with Heretics to have no socielu : expressing alio the points then in controversy. 
 1 Tlie rieiiior to die Lady Llecl and lier cliilditii whom 1 love in truth, and not I only, but 
 also all that have known the truth, 5J For the truth wliicli abideih in us, and shall be with us 
 forever. 3 Grace he with you, mercy, peace trom God the Father, and iroin Christ Jesus the 
 Son ot the Fatlier in truth, and ciuirity. 4 1 was exceeding glad, because 1 have tourid of thy 
 children walking in truiii, as we have received commandment of tlie Father. 5 And now I 
 beseech thue Lady, not as writing a new commandment to thee, but that which we have had 
 from the bei^innitig, that we love one another. G And this is charity, that we walk according 
 to liis commandmeius. For this is the commandment, that as you have heard from the b(>i,nii- 
 ning, you walk in the same: 7 Because many seducers are gone out into the world, wlnclido 
 not confess .Iksus Christ to have come into flesh : this is a seducer and an Atitichrist. 8 Look 
 to yourselves, that you lose not the things which you have wrought -. but that you may receive 
 a ft.!! reward. 9 Every one that revolteth, and persisteth not in the doctrine of Christ; hath 
 not God. He that persisteth in the doctrine : the same hath both the Father, and the Son. 10 
 If any man come to you, and bring not this doctrine : receive him not into the house, nor say, 
 God save you, unto him. 11 I'or he that saith unto him, (iod save you, cornmunicateth with his 
 wicked works. 12 Having more things to write unto you, 1 would not by paper and ink ; fori 
 hope that 1 shall be with you, and speak mouth to mouth : that your joy may be lull. 13 The 
 children of tliy sister elect salute thee. 
 
 Annotations. 
 
 ver. 5. From the beginning. This is the rule 
 of a Christian Catholic man, to walk in that 
 faith and worship of God which he hath re- 
 ceived from the begiiming. Which is, that 
 which we now call according to tlie Scriptures, 
 the tradition of the Apostles; that which is come 
 to us from man to man, from Bishop to Bishop, 
 and so from the Apostles. So shall a faithful 
 man avoid seducers, that rise up in every age, 
 teaching new doctrine. 
 
 ver. 8. Reward. Reward for keeping fast 
 the Catholic faith, 
 
 ver. 9. RevoUelh. To go back or revolt from 
 the received truth and doctrine Apostolical is 
 damnation. 
 
 ver. 10. This doctrine. The Apostles, and 
 true Pastors are their lawful successors, and 
 iheChurch of God in holy Council, use to set 
 down the true doctrine in those points. Which 
 heretics call into controversy. Which being 
 once done and declared to the faithful, they 
 need no other mark or description to know a 
 heretic or false teacher by, but that he cometh 
 with anotiier doctrine than that which is set 
 down to them. JMeiiher can the Heretics 
 siiitt themselves, asnow-a-days they would do, 
 saying, () let us first be proved Heretics by tiie 
 Scriptures, let them define a Heretic. No, 
 this is not the Apostle's rule. Many a good 
 honest sliepheid knoweth a wolf, that cannot 
 define him: but the Apostle saith. If he bring 
 not this set doctrine, he is a seducer. So holy 
 Church saith now, Christ is really in the B. 
 Sacrament, under form of bread and wine, &,c. 
 If therefore he bring not this doctrine, he is a 
 seducer, and a Heretic, and we must avoid 
 hini, whether in his own definitions and 
 censures he seemeth to himself a Heretic or 
 no. 
 
 ver. 10. Receive him not. Though in such 
 times and places where the community or most 
 part be infected, necessity often fbrceth the 
 faithful to converse with such in worldly af- 
 
 fairs, to salute them, to eat and speak with 
 them, and the Church, by decree of Council, 
 for the more quietness of timorous consciences 
 provideth, that they incur not excommunication 
 or other censures for conmiunicating in worldly 
 affairs with any in this kind, except they be by 
 name excommunicated or declared to be here- 
 tics : yet even in worldly conversation and se- 
 cular acts of our life, we must avoid tliem as 
 much as we may, because their familiarity is 
 many ways contagious and noisome to good 
 men, namely, to the simple : but in matters of 
 religion, in praying, reading their books, hear- 
 ing their sermons, presence at their service, 
 partaking of their Sacraments, and all other 
 communicating with them in spiritual things, 
 it is a great damnable sin to deal with them. 
 
 ver. JO. A'ci;- say, God save you. Irene, lib. 3. c. 
 3. reporteth a notable story of this holy Apos- 
 tle touching this point, out of Polycarpus, which 
 is this. There be some, saith he, that have heard 
 Polycarpus say, that when. John the disciple of our 
 Lord was going to Ephesus, into a bath, to wash 
 himself, and ■•<aw Ccrinthus the heretic uithin the 
 same he suddcnhf shipt out, saying that he feared 
 lest the bath should Jul), because Ceriuthus the ene- 
 my of the truth was williin. So saith he of .lohn, 
 and addetli ilso a like worthy example of Poly- 
 carpus himself, who on a time nieetiiiii Alarcion 
 the Heretic, and the said Marcion calling tipoii 
 him, and asking him whether he knew him 
 not: Fe.s, quoth Polycarpus, I know thee for Sa- 
 tan's son and heir. oV; :: real fear, saith Ireneus, 
 had the Apostles and thnr IJisdples to communi- 
 cate in word only, with such as v^re adulterers or 
 corrnplers of the truth : as Paul aLo vximeil, 
 wlwn he sai.il, a man that is a Herettr, aftfr the 
 first and second admonition avoid. If then, to 
 speak with them or salute them, is so earnestly 
 to be avoided according to this Apostle's ex- 
 ample and doctrine : what a sin is it to flat- 
 ter them, to serve them, to marry with them, 
 and so forth ? 
 
JUDE. 409 
 
 THE THIRD EPISTLE OF JOHN THE APOSTLE. 
 
 Me commcndeth Gaiux, for continuing in the truth, and for snslaining or succouring tnie preachers^ 
 
 9 7ioting Diolrepes for the contrary, and ])raising Demetrius. 
 
 1 The vSenior to Gaius the dearest, whom I love in truth. 2 My dearest, concerning all 
 things I make my prayer that thou proceed prosperously, and fare well, as thy soul doth pros- 
 perously> 3 1 was exceeding glad when the brethren came, and gave testimony to thy truth 
 even as thou walkest in truth. 4 Greater thank have I not of them, than that I may hear my 
 children do walk in truth. 5 My dearest, thou dost faithfully whatsoever thou workest on 
 the brethren, and that upon strangers. 6 They have rendered testimony totliy charity in the 
 sight of the Church; whom, thou shalt do well, bringing on their way in manner worthy ot God. 
 7 for, for his name did they depart, taking nothing ot the Gentiles. 8 We therefore ought to 
 receive such: that we maybe coadjutors of the truth. 9 I had written perhaps to the Church: 
 but he that loveth to bear primacy among them, Diotrepes doth not receive us. 10 For this 
 cause, if I come, I will advertise his works which he dotli : with malicious words chatting 
 against us, and as though these things suliicehim not : neither liimselfdoth receive the brethren, 
 and them that do receive he prohibiteth, and casteih out of the Church. 11 Mydearesi, do not 
 imitate evil, but that which is good. He that doth well, is of God: he that doth ill, hath not 
 seen God. 12 To Demetrius testimony is given of all, and of the truth itself, yea and we give 
 testimony : and ihou knowest that our testimony is true. 13 I had many things to write unto 
 thee : but I would not by ink and pen write to tliee. 14 But I hope forthwith to see thee, and 
 we will speak mouth to mouth. Peace be to thee. The friends salute thee. Salute the friends 
 by name. 
 
 THE ARGU3IENT OF THE EPISTLE OF JUDE. 
 
 In the Gospel these are called Fralres Jesu, the brethren of Jesus: James and Joseph, and 
 Simon, and Jude. Their father is called Alpheus, where James is termed, James of Alpheux .- 
 anil their mother, Maria Jacobi minoris, Mary the f/wther of James the younger and of Joseph. 
 Which Mary in another place being called Maria Cieophcs, we perceive their father was named 
 both Alpheus and also Cleophas. And that this Cleophas was brother to Joseph our l-ady's 
 husband. Hegesippus telleth us, Theretbre because Joseph was called the father of Ciirist, his 
 brothers' children were called the brethren, tiiat ic, according to the custom of the Scripture 
 also, the kinsmen of our Lord: and not because they were the children of .Joseph himselt 
 by another .wife, much less, as Helvidius the heretic did blaspheme, by our B. Lady the 
 perpetual virgin Mary. Howbeit some good authors say, that their mother Mary was the 
 natural sister of our Lady, and that therefore they are called, Fratres Domini, the brethren of 
 our Lord. 
 
 Howsoever that be, three of them are reckoned among the twelve Apostles, .Taines, and Simori 
 Canancus, and Jude. Yea and that they were somewhat more than Apostles, though less than 
 Peter, Paul signitieth, where he saith speaking of himself and Barnabas : As also the other Apos- 
 tles, and the brethren of our Lord, and Ccjihas, 1 Cor. 9. 
 
 And as Luke calleih this .Tude, Judeof James, so he callelh himself in this Epistle ofhis, Jude 
 the servant of Jesus Christ, and the brother of James, Matthew and Mark doth call {lim Thuddevs, 
 as Lebheus also in the Greek. His feast and his brother Simon's together, the Church keepeth 
 Oct. 29, caWed Simon and Jude's d/^iy. - '^ , 
 
 His Epistle is an Invective against all heretics, as it were a commentary of 2 Peter 2, and 
 namely, as Augustine hath told us, against those, which misconstrued Paul's Epistles and held only, 
 faith, whom lit; calleth thereibre Men that transfer or pervert the grace of God into riotonsness, v. 4. 
 exhorting Catholics to be constant and unmoveable from their old faith, and to contend lor the 
 keeping thereof, v. 3, and v. 20. For heretics, saith he, sigregruie themselves from tlit Church, 
 and from her faith, v. 19. 
 
 THE CATHOLIC EPISTLE OF JUDE THE APOSTLE. 
 
 He exhorleth them to stand, to their old faith, showing them by example, that it is damnable not to con- 
 tinue and be constant: 8 inveiiihing against the lechery, hlusphemy, aposfacif, banqueting of the- 
 heretics. 14 And tjmt their .damnation was long foretold. 17 Catholics thefefore to be u-n- 
 vutveuhle, to reprove the obstinate, to recover all not desperate, to confirm the weak, and to live ihcrn- 
 selves virtuously and vilhout niorlnl sin, which by God's grace they may do. 
 
 I .lude the servant of .Iesus Christ and brother of .lames : to them that are in God the Father 
 beloved, and in .Iesus Christ preserved, and called. 2 Mercy to you, and peace and charity be 
 accomplished. 3 My dearest, taking all care to write unto you of your common salvation, I. 
 thought it necessary to write unto you : beseeching you to contend for the faith once delivered 
 to the saints. 4 For there are certain men secretly entered in, which werelong ago prescribed 
 unto this judgment, impious, transferring the grace of our God into riotousness, and denying iha 
 35 
 
410 
 
 JUDE. 
 
 only Dominator, anJ our Lord Jesus Clirist. 5 But I will admonish you, that once know all 
 tilings, ill, a Jksus, savi.ig iliu puojiju out ol the land ut Vy^yyi, secoiicily desiroyed ihuiii which 
 behevud not. 6 liut tiie Angels wiiich kept nuc their priii^ipulity, but luroook ilieir own liabi- 
 ta.ijn : he hath reserved under d.alviiess in eterruil bonds uulo the judgment ol the great day. 
 7 As Sodom and Goniorrlui and the cities adjoining in like manner having iornicnted, and 
 going alter other tlesii, were mudu an example, sustaining ihe pain ot eternal tire. 8 In like 
 manner these also dehle the tlesh and despisL dominion, and blaspheme majesty. 9 When 
 Alichael the Archangel, disputing wih the devil, made altercatiun lor the body ot Moses : he 
 durdt not inter judgment ol' blasplieiny, but said, our Lord command thee. 10 But these, what 
 tnings soever certes they are ignorant ol, vliey blaspheme : and^ what ;hings soever naturally, 
 itri dumb beasts, they know, in those they are corrupted. 11 Wo unto them, which have gone 
 in the way of Cain : and with the error ol Baalam, have lor a reward poured out tbemseives, 
 and have perished in the contradiction ol Core. 12 These are in their banquets, spots, leasting 
 to-ciher without tear, feeding themselves, clouds without water, wliich are carried about of 
 wi.ids, trees of autumn, unirniitul, twice dead, plucked up by the roots. 13 Raging waves of 
 the sea, foaming out their own confusions, wandering stars: to whom the storm ol darkness is 
 reserved for ever. 14 And of tnesc prophesied Enoch, the seventh from Adam, saying, be- 
 hold our Lord is come in his holy thousands. 15 To do judgment against all, and to reprove all 
 xhe impious, of all the works of their impiety whereby they hiive done impiously, and ol all the 
 hartl things which iinpiou.s sinners have spoken against him. 16 These are murmurers, lull 
 of complaints, walking according to their own desires, aiitl their mouth speaketh pride, admiring 
 persons ; )r gain sake. 17 But you my dearest, be mindlal of the words which have been spoken 
 beiore by the Apostles of our Lord Jesus Christ. IS Who told you, that in the last time shall 
 come mockers, according to their own desires walking in impieties. I'J These are they which 
 segregate themselves, sensual, having not the Spirit. "20 But you iny dearest, building your- 
 selves upon our most holy faith, in the Holy Ghost praying, 'il Keep yourselves inthefoveof 
 God, expecting the mercy of our Lord Jesus Christ unto life everlasting. 2i And these certes 
 reprove being judged : '2,3 But them save, pulling out of the tire. And another have mercy in 
 fear: hatitig also that which is carnal, the spotted coat. 24 And to him that is able to preserve 
 you vviiiiout sin, and to set you immaculate before the sight of his glory in e.vuliation in the 
 c );nin:i of our Lord Jesus Christ. 25 To the only God our Saviour oy Jksus Christ our Lord 
 be ;:Kiry and ma-gnificence, empire and power b-jfore all worlds, and now and for all worlds 
 evtr.noi'e. Amen. 
 
 vcr. 8. Des-phe domination. Such be here- 
 tics that Will not be subject to any superior, or 
 th.it refuse to obey the laws of S|)iritu;il or 
 Temporal rulers, in which kind, specially in 
 blasptieniing the supretiie Spiritual Magistrate, 
 the Protestants do pass. 
 
 ver. 9. Fur the body of Moses. When, why, 
 or how tills altercation or combat was between 
 Micliael and the Devil about Moses' body, no 
 man can declare, only this we see that many 
 truths and stories were kept in the mouths and 
 hearts of the faithhil, that were not written in 
 Scriprures canonical, as this was among the 
 
 JjWS. 
 
 Ver. 10. The// hlimpheme.. He speaketh of 
 
 Ann*otatio.\s. 
 
 1. And lastly, by the resemblance they have 
 with the ancient and notorious Schismatic 
 Core, and his companions, who forsook the or- 
 dinary Priesthood appointed by God, and would 
 needs do sacrifice themselves without lawful 
 callini'. 
 
 Such indeed be all Heretics, and such be all 
 their sacraments, service, and offices in their 
 Church, as Core's were in his schismatical ta- 
 bernacles. And as pride was the cause of his 
 revoking from the obedience of Moses and 
 .\aroii his Priests and true Governors: so la 
 intolerable pride the catise of all Heretics for- 
 saking their lawful Pastors and Rulers, and 
 laniely, of forsaking Christ's own Vicar in 
 
 Ilcrt tijs, who being ignorant in God's myste- I earth, our true .\aron, as Bernard calleth him 
 ries and the divine doc rine of his Church, ■ D' conftd. lib. 2. e. 8. To all such forsakers 
 wlien they cannot reprove the thinrrs, then i the Apostle here giveth the curse and T'te due 
 tliey fall to execrations, irrisions, and bias- to the said three, Cain, Balaam, and Core, and 
 phemies agaitist thi Priests, Ciiurch, and Sa- tclle'h them that the storm of darkness and 
 craments, and wfatsoever is godly. etern il damnatioa is provid>'d for them : most 
 
 ver. 11. Cain, Balaam, Core. The Apo-stli; I lively describing all Heretics, as in some we to 
 
 would have Heret'cs specially to be known by 
 the rusem!)hince iliey have, first toCain, in tlnit 
 for envy that his brother's service and sacri- 
 fice was accepted and his rejected, slew his 
 said broMier, and was a hitiitive from the face 
 and city of God, which is the Church. Se- 
 condly, by their resemhlan 'e to B d mm : whi 
 
 our wo have experience by their manners in 
 onr days, in all this passage to the end of the 
 epistles. 
 
 ver. 19 Thnse are Ihey which segregate them- 
 .<ieJvei. The condition of Heretics in the latter 
 divs, that is, ever since Christ's time, not of 
 these only t>i' our age. f'or there were many 
 
 for ino ley was induced to curse (Jod's people, : that forsook G id's Church and segregated them- 
 as co\rct.)jsness is comm )nly he cause that ' •jc/w.t from the (cll')wship of the faithful even 
 first mikeh Her^ti^s a I'l 'iilse Prophets. | i i the Primi'ive Cliurcli : that we may the less 
 wiiereupn Au-usti le s-iith, Ffe ;* Heretic lh.it I mirvtd at these men setrregating themselves, 
 ^or lim;if)''al rurn./t 'Wiet' .«;> either coi-irth o- I a id tr ,iiii; out from the rest into several sect.s. 
 fo'dowi-Ui neivopinioii. A'l'. lit), d't Vlil.cred.rap. ' w!ii h AnL'iNtinfilhereforecalleth'!?p;,'Tft.'-«/n/?i« 
 
APOCALYPSE. 411 
 
 THE ARGUMENT OF THE APOCALYPSE OF JOHN. 
 
 That which the Old Testament foretold of Christ himself, the Apostle's could report tlje ful- 
 filling (hereof in the N,ew Testament, by the way of a history, even from his Conception to his 
 Glorificaiion. But of his Church, they could not do the like : because in their time it did but 
 tegin : being to continue long alter them, even to the endot the world, and then at jeiigili to be 
 glorified, as Christ her Spouse already is. Hereupon God would have Luke to report in the 
 Acts of the Apostles, the story of ihe Church's beginning, and i'or the resto! it lo liie end, that 
 we might receive this benefit also by the Apostle's hands, he would John to tell us oi it in ihis 
 book by way ot a prophecy. 
 
 Ol which book Hierome saith, The Apocalypse of John hath as mant/ Sacramejits or masteries, as 
 word's. Yea, more than that, In every word (here are hid vianifold and sundry senses. Therelore 
 it is very little that can here be note"d, in respect. Yet to give the good Catholic, whose com- 
 lort is here, some little help, the book may be divided into five parts. 
 
 Tlie first, alter the Proem, contahieth seven Episiles from Christ now in glory,_ to seven 
 Churches of Asia, or, for these he maketh all one, to the seven Bisliops of those Churches: 
 meaning not lo those only, but to all his Churches and Bishops, throughout the world : saying 
 therefore in every one of them, to all in general : He that hath an earltt him hear what the l^pint 
 s'lilh to the Churches. As also in every one lie exhorteth us to fight manfully, in this spiritual 
 warfare of ours against sin, for tlie victory, and in every one according!} proniiseih us a reward 
 m heaven. But before this, in the beginning of every one, he partly coniniendeih, partly re- 
 preheiideih, and exhorteth to penance. Wliere this is much to be noted, and feared, that among 
 so many, he reproveth somewhat in all save only in two, which are the second and the sixth. 
 In the beginning also of every one, he taketh some piece out of the apparition going before, 
 to frame thereof his style aereeably to the matter of each Epistle. 
 
 After this admonition to Pastors and their flocks: the second part follow-eth, wherein the 
 Church and whole course thereof from the beginning to the end, is expressed in the opening of 
 a book in God's hand, and the seven seals thereof, by Christ. For the vviiich he seeih praise 
 sung novv in heaven and earth, not only to the Godhead, as beiore, but also, after a new man- 
 ner, to Christ according to his manhood. And here, when he is come to the opening of the 
 last seal, signifying Domesday, he letteih that matter aluue for awhile, and to speak more 
 fully yet of the said course of the Church, he bringeth in another pageant, as it were of seven 
 Angels with seven Trumpets. The efl'ect of both the Seals and Trumpets, is this : that the 
 Church beginning and proceeding, there should be raised against it, cruel persecutions, and 
 pestilent heresies : and at length after heresies, a certain most blasphemous Aposlacy, being 
 the next preparation to the coining of Antichrist : after all wiiicli, Aniiclirist himself in person 
 shall appear in the time of the sixth seal, and sixth trumpet, persecuting and seducing, tor the 
 short time of his reign, more than all before him. The Church notwithstanding shall still con- 
 tinue, and wade through all, because Clirist her Spouse is stronger than all these adversaries, 
 who also straight after the said sixth time, shall in the seventh, come in majesty and judge all. 
 
 Of the which judgment, deferring vet awhile to speak at large, he doth first in the third part 
 entreat more fully of the Devil's working by Antichrist and hfs company against the Church, 
 that the justice of Christ afterward in judging, may be more manifest. 
 
 At length therefore in the fourth part, he conieth to the seven last plagues, the seventh of 
 them containing the final damnation of the whole multitude, society or corps of the wicked, 
 from the beginning of the world to the end. Which multitude, in the Gospel and first Kpisile 
 of this same John, as also in the other Scriptures commonly, is often called Mundtis, the World. 
 And here he calleth it partly, Meretricem, a Whore or Harlot, because with her concupiscence 
 she enticeth the carnal and earthly man away from God : partly, Civilalem Bahyhn, ihe city of 
 Bahi/lo?i, because it maketh war against .lerusalem the city of God, and labourethlo hold God's 
 
 people captive in sin, asitvvas shadowed in Nebuchadnezzar and his Babylonians, leading and 
 holding the Jews with their Jerusalem, in captivity, until Cyrus, in figure of Christ, delivered 
 them. But whether all tliese seven plagues should be understood, as the sevenih, of Domes- 
 day itself, it is hard to define. More like it is, that the first six are to go beiore Domesday : but 
 whether corporally and literally, so as Moses plagued Egypt, or rather spiritually, it is more 
 hard to define. Yet it seemeth more easy, to understand ihem corporally, as also the plagues 
 wherewith Elias and his fellow shall in the time of Antichrist plague the wicked, which per- 
 adventure shall be the seven last plagues, whereof we read in this book, cap. II. v. 6. Put not 
 content to have described thus the damnation of the whole adulterous and bloodv society, he 
 doth also expressly report of their three grand Captains' damnation, which are these, Antichrist, 
 and his False prophet, and the Devil himself; the author of all this mischief. 
 
 Finally, on the other side, in the fifth part he reoorleth the unspeakable and everlasting glory 
 that the Church after all this suffering, shall by Christ her glorious Spouse be assumpted unto. 
 And so he conclude th the book. 
 
412 
 
 APOCALYPSE. 
 
 THE APOCALYPSE OF JOHN THE APOSTLE. 
 
 GHAPTERl. ... 
 
 9 John heins ha7ti.ihe(l in tlir Isle Patmos, is comvumded to write to the seven Churches of Asia, signi- 
 fied 61/ the seven Candlesticks that which he saw upon a Sunday, round about the Hon of Man: 13 
 whose manner of apparition is described. 
 
 1 The Apocalypse of .Fksus Christ which God s?ave him, to make manifest to his servants 
 the things which must be done quickly : and signified sending by his Angel to his servant 
 John, 2 Who hatli given testimony to the word of God, and the testimony of Jesl's Christ, 
 wha'i things soever lie hath seen. 3 Blessed is he that readeth and heareth the words of this 
 prophecy : and koepeth those things which be written in it, for the time is nigh. 4 .fohn to 
 the seven Ciuirchcs which are in Asia. Grace to you and peace from him that is, and that 
 was, and that siiall come, and from the seven Spirits which are in the sight of his Throne. 5 
 And from Jesus Christ who is the faithful witness, the first born ot the dead, and the Prince 
 
 Annotations. 
 
 ver. 1. Apocahfpse. Of the Apocalypse tiius 
 writeth Denis, as Busebius allegeth hiin, lib. 7. 
 cap. 20. Histor. Eccles. Of th,s book this is mi/ 
 opinion, that the matter thereof is far more profuund 
 than mij v)it ran reach unto, and I doubt not but 
 almost in everif sentence of it, there lielh hidden a 
 certain sense exceeding mystical and mnrvdlous, 
 which though I understand not, yet I conceive that 
 •under the words there is a deep meaning, and 1 
 measure not IftK matter by reason, but attribute all to 
 faith, taking it to be more high and divine, than I 
 can bt/ cogitation comprise: not reproving tliat 
 which I understand not, but therefore I admire with 
 reverence, because mt/ wit cannot attain unto it. 
 Augustine sailli, In the Apocalypse niany things 
 are obscurely spoken, to exercise the mind if the 
 reader: and yet some few things left evident, that 
 ihrousih lliem a iiuiii may with labour search out 
 the rest, spfcialhf for that the Auttwr co repeatclh 
 the same tliin^rn in divers sorts, that sveming to 
 spejik of sundri/ matters, indeed is found but to 
 utter the same tilings divers ways, lib. 20. de Civit. 
 Dei. cap. 17. Wiiich we set down here in the 
 oegmning, to warn the reader, to b" humble 
 and wise in the reading both of all other holy 
 Scriptures, and namely of this divine and deep 
 prophecy: giving him further to understand, 
 that we Will in our Annotations, according to 
 our former trade and purpose, only or ciiieHy 
 note nnto the studious, such places as may be 
 used by Catholics, or abused by Heretics, in 
 the controversies of this time, and some other 
 also that have special manner of edification. 
 
 ver. 3. Keepelh. There be many, specially 
 now-a-days, that be great readers, hearers, and 
 talkers of Scripture, but that is not enough to 
 make them good or blessed before God, ex- 
 cept they keep the things prescribed and 
 taught therein according to our Saviour's say- 
 ing, /.M/rf 11, Blessed are they that hear the 
 Word of Goii, and keen it. 
 
 ver. 4. To the seven' Churches. That certain 
 numbers may be observed, as significative and 
 mystical, it is plain by many places ot holy 
 Scripture, and by ancient Doctors special no- 
 ting of the same to many purposes. Whereby 
 we see the rashness of Adversaries, in con- 
 demning generally all religious respect of cer- 
 tain numbers in our prayers, facts, or actions. 
 Namely the number of ^even, is mystical, and 
 prophetical, perfect, and which, as Augustine 
 saith, the Church knowcih by the Scriptures, 
 
 Chapter 1. 
 to be specially dedicated to the Holy Ghost: 
 and to appertain to spiritual inundation, as in 
 the Propnets appointing of Naaman to wash 
 seven time in Jordan, and the sprinkling of the 
 blood seven times against the Tabernacle, lib. 
 4. qua;st. innumtq. 23. Lib. 5. cap. 5. de Gen. ad 
 lit. and lib. 5. qucBst. in Dent. q. 42. All these 
 visions stand upon Sevens, seven Churches, 
 seven Angels, seven Stars, seven Spirits, seven 
 Candlesticks, seven Lamps, seven Trumpets, 
 seven Vials, seven horns of the Lamb, seven 
 Hills, seven Thunders, seven heads of the 
 Dragon, signifying the Devil: seven of the 
 Beast, that is. Antichrist: seven of the Beast 
 that the Harlot rid upon : finally, the number 
 also of the visions is specially marked to be 
 seven, in this book, and every time that this 
 number is used in this Prophecy, it hath a 
 mystery and a more large meaning, than the 
 nature of that number is precisely and vulgarly 
 taken for. As when he writeth to seven 
 Churches, it is to be understood of all the 
 Churches in the world : as the seven Aiicels, 
 for all the Angels or governors of the whole 
 Catholic Church: and so forth in the rest, be- 
 cause the the number of -Seven, hath the perfec- 
 tion of universality in it, as Augustine saith, 
 lib. 5, qucBst. in Dent. q. 42. 
 
 ver. 4. From the seven Spirits. The Holy 
 Ghost may he here meant, and so called for his 
 seven-fold gifts and graces, as some expositors 
 think, but it seemeth more probable that he 
 speaketh of the holy Angels, by comparing this 
 to the like in the fifth chapter following: 
 where he seemeth to call these, the seven 
 Spirits sent into the world, as Paul to the He- 
 brews, cap. 1. 14, speaketh of Angels, and so 
 the Protestants take it in their commentaries : 
 which we note, because thereupon they must 
 needs confess, that the Apostle here giveth 
 or wisheth grace and peace, not from God 
 only, but also from his Angels : though 
 tiiat benediction comeih one way of God, 
 and another way of his Angels or Saints, 
 being but his creatures. And so they may 
 learn, that the faithful often joining in one 
 speech, God and our Ijody, our Lord and 
 am/ of his Saints, to help us, or bless us, is 
 not superstitious, but an Apostolical speech, 
 and so the Patriarch said, Gen. 43. v. 16. 
 The An^el tluil delivereth me from all evUs, hless 
 these children. 
 
APOCALYPSE. 
 
 413 
 
 of the Kings of the earth, who liath loved up, and wasl-.ed us from our sins in his blood. 6 And 
 hath made us a kingdom and Priests to God and his Faiher, to him be glory and empire for- 
 ever ;;nd ever. Amen. 7 Behold he coriieth with the cloud?, and every eye shall see him, 
 yea they that pricked him. And all the tribes ofthe earth shall bewail thtmselves ujioii him: 
 yea. Amen. 8 I am Al/)ha and Omega, the beginniiif; and end, saith our Lord God, which is, 
 and which was, and which shall come, the omnipotent, i) 1 John your brother and partaker in 
 tribulation, and the kingdom, an I patience in Christ Jesus, was in the Island which i.s called 
 Patmos, tor the word ot God and the testimony of Jesus. 10 1 was in spirit on the Dominical 
 day, and heard behind me a great voice as it were of a trumpet. 11 Saying, That which thou 
 seest, write in a book : and send to the seven Churches which are in Asia, to Ephesus, nrd 
 Smyrna, and Pergamus, and Thyatira, and Sardis, and Philadelphia, and Laodicea. 12 And 
 I turned to see the voice that spake with me. And being turned, I saw seven candlesticks of 
 gold: 13 And in the midst of the seven candlesticks of gold, one like to the Son of Man, 
 vested in a priestly crarment to the foot, and girded about near to the paps with a girdle of gold. 
 
 Chapter 1. 
 
 Thirdly, it is to be noted that the cause on 
 this change was, for that now we Cliristians 
 
 Annotations. 
 
 ver. 6. A hvgdmn and Priests. As all that 
 truly serve God, and have the doininioii and 
 superiority over their concupiscences, and 
 whatsoever would induce them to sin, be 
 Kings: so all that employ their works and 
 themselves to serve God, and offer all their 
 actions as an acceptable sacrifice to him, be 
 Priests. Nevertheless, as if any man would 
 thereupon affirm that there ought to be no 
 other earthly powers or Kings to govern in 
 worldly affairs over Christians, he were a se- 
 ditious Heretic, even so are they that upon this 
 or the like places where all Christians be called 
 Priests in a spiritual sort, would therefore in- 
 fer, that every one is in proper signification a 
 Priest, or that all be Priests alike, or that there 
 ought to be none but such spiritual Priests, for it 
 is the seditious voice of Core, saying to Moses 
 and Aaron, Let it suffice you, that all the multitude 
 is of holy ones, mid the Lord is in them, \^ hy are 
 you ej:to)led over the people of the Lord ? Num. 16. 
 
 ver. 10. On the Dominical day. Many notable 
 points may be marked here. First, that even 
 in the Apostles' time there were days deputed 
 to the service of God, and so made holy and 
 difl'erent, though not by nature, yet by use and 
 benediction, from other profane, or, as we call 
 them, w )rk-days. 
 
 Secondlv, that the Apostles and faithful abro- 
 gated the Sabbath, which was the seventh day, 
 and made holyday for it, the next day follow- 
 ing, being the eighth day in count from the 
 creation: and that without all Scriptures, or 
 commandment of Christ that we read of, yea, 
 which is more, not only otherwise than was by 
 the Law observed, but plainly otherwise than 
 was described by God himself in the second 
 commandment, yea and otherwise than he or- 
 dained in the first creation, when he sanctified 
 precisely the Sabbath day, and not the day fol- 
 lowing. Such great power did Christ leave to 
 his Church, and for such causes gave he the 
 Holy Ghost to be resident in it, to cruide it into 
 all truths, even such as in the Scriptures are 
 not e.xjiressed. And if the Church had autho- 
 rity and inspiration from God, to make Sunday, 
 being a work-day before, an everlasting holy- 
 day: and the Saturday, that before was holy- 
 day, now a common work-day : why may not 
 the same Church prescribe and apnoint the 
 other feasts of Easter, Whitsuntide, Christmas, 
 and the rest? for the saipe warrant she hath 
 for the one that she hath for the other. 
 
 35* 
 
 esteeming more our redemption, than our first 
 creation, have the holyday which w;is before 
 the remembrance of God's accomplishment of 
 the creation of things, now for the meinory i>f 
 the accomplishmentof our redemption. Which 
 therefore is kept upon that day on which our 
 Lord rose from death to life, which was the 
 day after the Sabbath, being called by the 
 .lews, una, or prima Salbathi, thefrst of or after 
 the Sal.hath. Mult. 28. Acts 20. 1 Corinth. 16. 
 Fourthly, it is to be marked, that this holyday 
 by the Apostles' tradition also, was named Do- 
 tninicus dies, our Lord's day, or the Dominic, 
 vvhicli is also an old Ecclesiastical word in our 
 language, for the name Sunday is a Heathenish 
 calling, as all other of the week-days be in our 
 language: some imposed afier the name Pla- 
 nets, as in the Roman's time : some by the 
 name of certain Idols that the Saxons did wor- 
 ship, and to which tliey dedicated their days 
 before they were Christians. Which names 
 the Church used not, but hath appointed to call 
 the first day, the Dominic, after the Apostle 
 here: the other by the name of Fene.«, until ihe 
 last ofthe week, which she calleth by the old 
 name, Sulhath, because that was of God, and 
 not by imposition of the Heathen, ftlarginal 
 Annotiiiion, Luk. 24. 1. 
 
 Lastly, observe, that God revealeth such 
 great things to Prophets, rather upon holydays, 
 and in times of contemplation, sacrifice, and 
 prayer, than on other profane days, and there- 
 fore as Peter, Acts 10, had a revelation at the 
 si.xth hour of prayer, and Zacharia, Luhe 1, at 
 the hour of incense, and Cornelius, Acts 10, 
 when he was at his prayers the ninth hour, so 
 here John noteth that he had all these marvel- 
 lous visions upon a Sunday. 
 
 ver. 12. Vested in a Priestly garment. He ap- 
 peared in a long garment or vestment proper 
 unto Priests, for so the word pcderes doth sig- 
 nify, as Sapi. 18. 24. and that was most agree- 
 able for him that represented the person of 
 Christ the High Priest, and appeared to John 
 bein? a most holy Priest, and who is specially 
 noted in the Ecclesiastical history for hia 
 Priestlv irarment called petalnn or lumina. Eu- 
 seb. lih.'S. hi.ot. Eccl. c. 25. and lih. 5. c. 23. 
 
 ver. 13. Lihe to the. It seemeth not to be Chris* 
 himself, but an Ansel bearing Christ's person 
 and using divers speeches proper to Christ. 
 
414 
 
 APOCALYPSE. 
 
 14 And his head and hairs were while, as white wool, and as snow, and his eyes as the flame 
 of fire. 15 And his i'eet liiie to laiten, as in a biirniii;; furnace, and his voice as the voice of 
 many waters : 16 And he had in his right hand seven stars, and from his mouth proceeded a 
 sharp two edsed sword : and Ids face, as the Sun shineth in his virtue. 17 And when I had 
 seen liim, I fell at his teet as dead. And he put Ids right hand upon mc, saying. Fear not. I 
 am the first and the last, 18 And alive, and was dead, and behold i am living forever and ever : 
 and have the kcvs of death and of hell. 19 Write tlierefore the things which thou hast seen, 
 and that are, and that must be done after these. 'iO The Sacrament of the seven stars, which 
 thou hast seen in my right hand, and the seven Candlesticks of Gold, the seven Stars, and 
 the Angels of the seven Churches, and the seven Candlesticks, are the seven Churches. 
 
 CHAPTER 11. 
 He is comminrled lo write divera Hilngs to the Churches of Ephenua, Smyrna, Pergamus and Thy- 
 atira: pralning Ihfi/i that had not admitted thf. ductrine of Heretics and NicolaitcB, 22 and calling 
 others hi/ thmifs unto jirnnnce : "26 and promising reivard to him that manfullif overcometh. 
 1 Andto the Angel of the Church of E|)hesus write, Thus saith he which holdeth the seven 
 stars in his right hand, which walketh in the midst of the seven candlesticks of gold. 2 I know 
 thy works and labour, and thy patience : and that thou canst not bear evil men, and hast tried 
 them which say themselves to be Apostles, and are not, and hast found them liars : 3 And thou 
 hast patience, and hast borne for my name, and fainted. 4 But I have against thee a few 
 things, because thou hast left thy first charity. 5 Be rnindlul therefore from whence thou art 
 fallen : and do penance, and do the first works. But if not : 1 come to thee, and will move thy 
 candlestick out of his place, unless thou do penance. 6 But this thou hast, because thou ha- 
 test the facts of the Nicolaites, which 1 also hate. 7 He that hath an ear, let him hear what 
 the Spirit saith to the Churches, To him that overcometh, I will give to eat of the tree of life, 
 which is in the Paradise of my God. 8 Andto the Angel of the Church of Smyrna write, 
 Thus saith the first and the last, who was dead, and liveth, 9 1 know thy tribulation and thy 
 poverty, but thou art rich: and thou art blasphemed of them that say themselves to be Jews 
 
 Annotations. Chapter 1. 
 ver. 20. The seven stars. The Bishops are the i ter of Daniel : so much more the particular 
 
 stars of the Church, as the Churches them- 
 selves are the golden candlesticks of the world: 
 no doubt to signify, that Christ preserveth the 
 truth only in and by the lawful Bishops and 
 Catholic Church, and that Christ's truth is not 
 to be sought for, in corners or conventicles of 
 Heretics, but at the Bishop's hands, and upon 
 the cajtdlestick which shineth to all in the 
 house. 
 
 ver. 20. Tfie Anqels of the Churches. The 
 whole Church of Christ hath Michael for her 
 keeper and protector, and therefore keepeth 
 his holyday only by name, among all Angels. 
 And as earthly kingdoms have their special 
 Angel Protectors, as we see in the tenth cliap- 
 
 Annotations. 
 
 ver. 1. To the Angel. That which before he 
 willed him to write to the Church, he now will- 
 eth to be written to the Angels or Bishops of 
 the same only, where we see, it is all one, to the 
 Church, and to the head or governor thereof. 
 
 ver. 1. Holdeth the seven. Much to be ob- 
 served, that Christ hath such care over the 
 Church and the Bishops thereof, that he is said 
 here to hear them up in his right hand, and to 
 walk in the midst ot them : no doubt to uphold 
 and preserve them and to guide them in all 
 truth. 
 
 ver. 2. Thy works, labour, patience, ^c. Things 
 required in a Bishop, first, good works, and 
 great patience in tribulation, next, zeal and 
 sharp discipline toward ofi'enders is here com- 
 mended in tliem, thirdly, wisdom and diligence 
 in trial of false Apostles and preachers coming 
 in sheep's skins : where is signified the watch- 
 ful providence that ought to he in them, that 
 Heretics enter not into their flocks. 
 
 ver. 4. Thou Imst left. By this we see is 
 
 Churches of Christendom, Hierome in 34th 
 Ezech. But of those Angels it is not here meant, 
 as is manifest. And therefore Angels here 
 must needs signify the Priest or Bishops spe- 
 cially of the Cliiirches here, and in them all 
 the governors of the vvhole, and of every par- 
 ticular Church of Christendom. They are 
 called Angels, for that they are God's messen- 
 gers to us, interpreters of his will, our keepers 
 and directors in religion, our intercessors, the 
 carriers and offerers of our pravers to him, 
 and mediators unto him under Christ, and for 
 these causes, and for their great dignity they 
 are here and in other places of Scripture called 
 Angels. 
 
 Chapter 2. 
 plainly refuted that which some heretics hold, 
 that a man once in grace or charity can never 
 fall from it. 
 
 ver. 5. Will mom. The cause why God taketh 
 the truth from certain Countries, and removeth 
 their Bishops or Churches into captivity or de- 
 solation, is the sin of the Prelates and people. 
 And that is the cause, no doubt, that Christ 
 halh taken away our ijolden candlestick, that 
 is, our Church in England. God grant us to 
 remember our fall, to do i)cnance, and the for- 
 mer works of cliarity, which our first Bishops 
 and Church were notable and renowned for. 
 
 ver. ('). iircdiise thou halest. We see here 
 that oi' all tliinus, Christian people, specially 
 Bishops, should have great zeal against Here- 
 tics and hiite ihcni, that is, their wicked doc- 
 trine and conditions, even as God hateth them. 
 For which onlv zeal, our Lord .«aith here that 
 he beareth with some Churches and Prelates, 
 and saveth them from neri-shin?. 
 
 ver. 9. Poverty. This Church representeth 
 
APOCALYPSE. 
 
 415 
 
 and are not, but are the Synagogue of Satan. 10 Fear none of these things which thou shalt 
 suffer. Behold the Devil will send some of you into prison that you may be tried: and you 
 shall have tribulation ten days. Be thou faithful until deatli • and I will give thee the crovm 
 ot life. 11 He that hath uji ear, let him hear what the Spirit saith to the Churches, He that 
 shall overcome, shall not be hurt of the second death. 12 And to the Angel of the Church of 
 Pergamus write. Thus saith he that hath the sharp two edged sword, 13 I know where thou 
 dwellest, where the seat of Satan is: and thou boldest my name and hast not denied my faith, 
 And in those days Antipas my faithful witness, who was slain among you, where Satan dwell- 
 eth. 14 But I have against thee a few things : because thou hast there, them that hold the 
 doctrine of Balaam, who taught Balac to cast a scandal before the children of Israel, to eat and 
 commit fornication: 15 So hast thou also iheni that hold the doctrine of the Nicolaites. 16 
 In like manner do penance. If not : I will come to thee quickly, and will fight against them 
 with the sword of my mouth. 17 He that hath an ear let him hear what the Spirit saith to the 
 Churches, To him that overcomelh I will give the hidden manna, and will give him a white 
 counter: and in the counter a new name written, which no man knoweth, but he that receiveth 
 it. 18 And to the Angel of the Church of Thyatira write. Thus saith tlie Son of God, which 
 hath eyes as a flame of fire, and his feet like to latlen. 19 I know thy works, and faith, and 
 thy charity, and ministry, and thy patience, and thy last works more than the former. 20 But I 
 have against tuee a few thiirgs : because thou permittest the woman Jezebel, who calleth her- 
 self a prophetess, to teach, and to seduce my servants to fornicate, and to eat of things sacri- 
 ficed to idols. 21 And I gave her a lime that she might do penance : and she will not repent 
 from her fornication. 23 Behold I will cast her into ;i Led : and they that commit adultery with 
 her shall be in very great tribulation, unless they do penance from their works. 23 And her 
 children I will kill unto death and all the Churches shall know that I am he that searcheth the 
 reins and hearts, and I will give to every one of you according to his work. 24 But I say to 
 you the rest which are at Thyatira, whosoever have not this doctrine, which have not known 
 the depth of Satan as thny say, I will not cast upon you another weight. 25 Yet that which 
 von have, hold till I come. 26 And he that shall overcome and keep my works unto the end : 
 1 will give him power over the nations, 27 And he shall rule them with a rod of iron, and as 
 
 Annotations. 
 tlie state of them that are spoiled of their 
 goods, imprisoned, and manifoldly afflicted for 
 the Catholic faith. 
 
 ver. 10. Of the Nicolaites. Heretics have their 
 callings of certain persons, as is noted at large. 
 Ads 11. 26. These had the names of Nicolas, 
 one of the seven first Deacons that were cho- 
 sen. AclsFi. who is thought to have taught com- 
 munity of women or wives, and that it was law- 
 ful to eat of meat offered to Idols. Which lat- 1 
 ter point is such a thing, as if one should hold \ 
 it lawfid to receive the bread or wine of the 
 new communion, which is a kind oi Idolothyta, 
 that is, idolatrous meals. For though such crea- 
 tures be good by creation, yet they be made 
 execrable by profane blessing of Heretics or 
 Idolaters. And concerning the name of Nico- 
 laites given here by our Lord himself to those 
 Heretics, it is a very pattern and mark unto 
 the faithful for ever, what kind of men they 
 should be, that should be called after the like 
 sort, Arians, Macedonians, Nestorians, Luther- 
 ans, Zuinglians, &c. Hier. con/. Lucifer, in fine. 
 ver. 1 1. Second death. The death of the body 
 is the first death: the death of the soul, the 
 second, which martyrs are surest to escape of 
 all men. 
 
 ver. 14. To cast a scandal. Josephus writeth 
 that when Balaam could not curse God's peo- 
 ple, nor otherwise annoy them, he taught Ba- 
 lac a way how to overthrow them : to wit, by 
 presentingunto them their Heathen women very 
 beautitiil, and delicate dishes of meats offered to 
 Bel-phegor : that so being tempted they might 
 fall to Heathenish manners and displease God. 
 To which crafty counsel of Balaam the Apos- 
 tle resembleth Heretics' fraud, who by offering 
 liberty of meat, women, Church goods, breach 
 
 Chapter 2. 
 of vows, and such other licentious allurements, 
 cause many more to fall, than by theirpreaching. 
 
 ver. 20. The woman Jezebel. He warneth 
 Bishops to be zealous and stout against false 
 Prophets and Heretics of what sort soever, by 
 alluding covertly to the example of holy Elias, 
 that in zeal killed 450 false prophets of Jeze- 
 bel, and spared not Achab nor Jezebel them- 
 selves, but told them to their faces that they 
 troubled Israel, that is, the faithful people of 
 God. And whether there were any such great 
 woman then, a furtherer and promoter of the 
 Nicolaites, whom the Prophet should here 
 mean, it is hard to say. 
 
 ver. 21. She will not repent. See free will 
 here most plainly, and that God is not the pro- 
 per cause of obduration or impenitence, but 
 man himself only. Our Lord giveth sinners so 
 long life, specially to expect their amendment : 
 but Jezebel, to whom the Apostle here allu- 
 deth, would never repent. 
 
 ver. 22. They that commit adultery with her. 
 Such as communicate with Heretics, shall be 
 damned, -alas, with them, for not only such as 
 were in their hearts, of Jezebel's religion, or 
 inwardly believed in Baal, but such as exter- 
 nally for fear worshipped him, which the 
 Scriptures call, bowing of their knees to 
 Baal, are culpable, as now many bow their 
 knees to the Communion, that bow not their 
 hearts. 
 
 ver. 23. According to his works. Who seeth 
 
 > not here that good works deserve salvation, as 
 
 ill works damnation: and vhat it is not faith 
 
 alone that God rewardeth, but that faith which 
 
 worketh by charity. 
 
 ver. 26. I will give him power. Observe that 
 not only Angels have power and regiment over 
 
416 
 
 APOCALYPSE. 
 
 the vessel of a potter shall they be broken. 28 As 1 also have received of my father : and I will 
 give him ihe inoriiiug star. ^'J He that hath an ear, let him hear what the Spirit saith to the 
 Churches. 
 
 CHAPTER III 
 He is commanded to write to the Churches of ^tirdis, thiludelphiu, and Laodlrea : recalling them that 
 err to penance by threatening, Init praisinfi the rest, und iiromisiug revnrd lo him that overccrmeth : 
 15 detesting al^to the cold ind{JJemit Chriitian. 20 }Je saith that God knockelh at the door of 
 mens hearts by ojftriiig his grace, for to enter into him that icill apen unto him by consent of 
 free will. 
 
 1 And to the Angel of the Church of Sardis, write, Thus saith he that hath the seven Spirit3 
 of God, and ihe seven stars, I know thy works, that thou hast the name liiut thou livest, and thou 
 art dead. "2 Be vigilant and continn the rest of the things which were to die. For I find 
 not thy works full before niy God. 3 iluve in mind therefore in what manner thou hast 
 received and heard : and keep, and do penance. If iheretbre thou watch not, I will come to 
 thee as a thietj and thou sh;ilt not know what hour I will come to thee. 4 But thou hast 
 u tew names in Sardis, winch have not defiled their garments: and thev shall walk 
 with me in whites, because iliey are worthy. 5 He ihat shall overcome, shall thus be vested 
 in white garments, and I will not put his name out ol the book of life, and 1 will confess his 
 name before my father, and before his Angels. 6 He that hath an ear, let him hear what the 
 Spirit saith to the Cnurches. 7 And to tiie Angel of the Church of Philadelphia write. Thus 
 saith the Holy L-'tie and the True one, he thai, liaih the key of David : he that openeth, and no 
 man shulteth: shuttetli, and wo man openeth. 8 1 know thy works. Behold I have given before 
 thee a door opened which no man can sIuk : because thou fiast a little power, and hast kept my 
 word, and hast not denied my name. 9 Behold I will give of the synagogue of Satan, which 
 say they be Jews and are nut, but do lie. Behold I will make them come and adore before 
 thy feet : and they shall know that I have lived thee. 10 Because thou hast kept the word of 
 my patience, and I will keep thee from llie hour of teiitation, which shall come upon the whole 
 world to tempt the hihabitants on the eariii. 11 Behold 1 come quickly : hold that which thou 
 hast, that no man take thy crown. 12 He that shall overcome, 1 will make him a pillar in the 
 temple ot my God: and he shall go out no more : and I will write upon him the name of my 
 God, and the name of the city of niy God new Jerusalem which descendeth out of heaven from 
 my Goti, and my new name. 13 He that hath an ear, let him hear what the spirit saith to the 
 Churches. 14 And to the Angel of the Church of Laodicea write, Thus saith Amen, the faithful 
 and true witness, which is the beeiniung of the creature of God. 15 I know thy works, that 
 
 Annotations. 
 countries under God, but now for the honour 
 of Christ's human nature, and for his ministry 
 in the world, the saints deceased also, being in 
 heaven, have government over men and Pro- 
 vinces, and theretbre have to do with our al- 
 
 Annotations. 
 
 ver. 4. Which have not. Such as have not 
 committed deadly sin before baptism. 
 
 ver. 4. Are worthy. iSote that there is in 
 man a worthiness of the joys of heaven, by holy 
 life, and this is a common speech in holy Scrip- 
 ture, that a man is worthy of God, of heaven, 
 of salvation. 
 
 ver. 4. He that shall overcome. In all these 
 speeches to divers Bishops and Churches, he 
 continually encouragelh them to constancy in 
 faith and good life, by setting before their eyes 
 the reward of the ne.xt life. And yet the Cal- 
 vinists would have no man do good in respect 
 of such reward. 
 
 ver. 9. Adore before thy feet. You see this 
 word of adoration is in Scrijiture used forwor- 
 ship of creatures also, and that to fall before 
 the feet of holy men or Angels for duty and re- 
 verence, is not idolatry, e.xcept the prtiper ho- 
 nour due unto God, be given them. Annota- 
 tions upon the 19th and 22d chapter concerning 
 the Apostle's prostration before the Angeh 
 And the Adversaries' evasion, saying that the 
 adoration was of God only : and that, ht^frre the 
 feet of the party, signifieth noihing else but, in 
 his presence is'false and against the phrase of 
 
 Chapter 2. 
 fairs in tlie world, which is against the Here- 
 tics of these days, that to take away our prayera 
 to the Saints, would sp9il them of many sove- 
 reign dignities, wherein the Scriptures make 
 them equal with Angels. 
 
 Chapter 3. 
 Scriptures, as 4 Reg. 4. where the Shunamite 
 adored Eliseus, falling down before his feet, 
 and 4 Reg. 2. the sons of the Prophets adored 
 him in the same sort, and here this adoration 
 cannot be meant but of the Bishop or Angel 
 of Philadelphia, because he promised this ho- 
 nour as a reward, and as an efl'ect of his love 
 towards him, saying, Aitd they shall know that I 
 have loved thee. He saith in the 22d chapter, I 
 fell dowji to adore the feet of the Angel : the very 
 same he expresseth in the 19th chapter, I fell 
 before his feet to adroe him, making it all one, 
 to adore before his feet, and to adore him. 
 
 ver. 11. That no man take thy crown. That 
 is, his crown of everlasting life and glory, if he 
 persevere not to the end in faith and good 
 works : otherwise another shall enter into his 
 place, as Matthias did both to the dignity of the 
 Apostleship, and the heavenly crown due for 
 the well usmg and executing of the same func- 
 tion : which Dudas might and should have had, 
 if he had persevered to the end : and as the 
 Gentiles came into the grace and place of the 
 Jews. Other difficulties, concerning this kind 
 of speech, are resolved in Schoolmen, and are 
 not here to be stood upon. 
 
APOCALYPSE. 
 
 417 
 
 thou art. neither cold nor hot. I would thou were cold or hot. 16 But because thou art luke- 
 warm, and neither cold nor hot, I will begin to vomit thee out of my niouih. 17 Because thou 
 sayest, that 1 am rich, and enriched, and lack nothing: and knowest not that thou art a miser, 
 and miserable, and poor, and blind and naked. 18 1 counsel thee to buy of me gold fire-tried, 
 that thou m lyst be made rich : anJ inayst be clothed in white garments, that the confusion of 
 thy nakedness appear not : and with eye-salve anoint thine eyes, that thou maysi see. 19 I, 
 whom I love, do rebuke and chastise. Be zealous theretore and do penance. 20 Behold 1 
 stand at the door and knock, if any man shall hear my voice, and open the gate, I will enter in 
 to him, and will sup with him, and he with me. 21 He that shall overcome, I will give 
 unto him to sit with me in my Throne: as I also have overcome, and have sitten with my 
 Father in his Throne. 22 He that hath an ear, let him hear what the Spirit saith to the 
 Churches. 
 
 CHAPTER IV. 
 A door heinff open hi heaven, he saw one sildng in a Throne, 4 and round about him four and (went if 
 
 Seniors: sitlinff, 6 and the four beasts here descrilied, 9 which with the Jour and twenty Seniors 
 
 conlinualltf glorified him that sat in the Throne. 
 
 1 After these things 1 looked, and behold a door open in heaven, and the first voice which 1 
 heard, was as it were of a trumpet speaking with me, saying, Come up hither, and I will show 
 thee tile things which must be done quickly after these. 2 Immediately I was in spirit: and 
 behold there was a seat set in heaven, and upon the sea*^ one sitting, 3 And he that sat, was 
 like in sight to the Jasper-stone, and the Sardine : and there was a rainbow round about the 
 seat, like to the si^ht of an Emeraud. 4 And round about the seat, four and twenty seats: an-d 
 upon the thrones, four and twenty Seniors sitting, clothed about in white garments, and on their 
 heads crowns of gold. 5 And from the throne proceeded lightnings, and voices, and thunders : 
 and seven lamps burning before the throne, which are the seven Spirit.s of God. 6 And in the 
 sight of the seat, as it were a sea of glass like to Crystal, and in the midst of the seat, and 
 round about the seat four beasts lull of eyes before and behind. 7 And the first beast, like to 
 a Lion: and the second beast, like to a Calf: and the third beast having the face, as it were, 
 of a man: and the fourth beast, like to an Eagle flying. 8 And the four beasts, every one of 
 them had si.x wings round about : and within they are fu". of eyes: and they had no rest day 
 and night, saying, Hohj, Holy, Holy, Lord God omnipotent, which was, and which is, and which 
 sliall come. 9 And when those beasts gave glory, and honour, and benediction to hiin that 
 sitteth upon the Throne, that liveth for ever and ever. 10 The four and twenty Seniors fell 
 down before him that sitteth in the throne, and adored him that liveth for ever and ever, and 
 cast their crowns before the throne saying, 11 Thou art worthy, O Lord our God, to receive 
 glory and honour and power : because thou hast created all things, and for thy will they were 
 and have been created. 
 
 CHAPTER V. 
 John weeping, henause no man could open the hook sealed with seven seals: 6 The Lamb that teas 
 slain, opened it: which bein^z done, 8 tlie four Deasls, nnd four and twenty Seniors, with an innu- 
 merable miiltilude of Angels and all creatures did glorify him exceedingly. 
 
 1 And I saw in the right hand of him that sat upon the Throne, a book written within and 
 without, sealed with seven seals. 2 And I saw a strong Angel, preaching with aloud voice. 
 Who is worthy to open the book, and to loose the seals thereof? 3 And no man was able nei- 
 ther in heaven nor in earth, nor under the earth, to open the book, nor look on it. 4 And I wept 
 
 Annotations. 
 ver. 16. Lukewarm. Zeal and fervour is 
 commendable, specially in God's cause : and 
 the Neuters that be neither hot nor cold, are to 
 Christ and his Church burdenous and loath- 
 some, as lukewarm water is to a man's sto- 
 mach, provoking him to vomit, and therefore 
 
 Annotations. 
 
 ver. 6. Fmir beasts full. These four beasts, 
 and the like described, Ezech. 1. by the judg- 
 ment of the holy Doctors signify the four Evan- 
 gelists, and in them all True Preachers, the 
 man, Matthew: the lion, Mark: the calf, 
 Luke : the eagle. .lohn : Gresor. in 1. Ezech. 
 
 ver. 8. Holy, holy, holy. This word is thrice 
 repeated here, and ha. 6, and to the imitation 
 thereof, in the service of the holy Church, at 
 Te Deum, and at Mass, specially in the Preface 
 
 Chapter 3. 
 he threateneth to void up such Neuters out of 
 his mouth. 
 
 ver. 20. Knock, if. God first calleth upon man, 
 and knocketh at the door of his heart : that is to 
 say, offereth his grace, and it lieth in man to give 
 consent by free will, holpen also by his grace. 
 
 Chapter 4. 
 next before the great mysteries, for the ho- 
 nour of the three persons in the blessed Tri- 
 nity, and that the Church militant may join 
 with the triumphant, and with all the orders 
 of Angels, who also are present r, the conse- 
 cration, and do service there to our common 
 Lord and Master, as Chrysostom writeth, lib 
 &.de Sacerdotia, and Ham. 1. de verb. Tsa. term 
 1. The Greeks call it the Hymn Trisagios, 
 that is. Thrice holy. 
 
 Annotations. Chapter 5. 
 ver. 1. Book written. He speaketh not of the I question : but of the faithful in Abraham's bo 
 damned in Hell, of whom there could be no I som, and in Purgatory. 
 
418 
 
 APOCALYPSE. 
 
 much because no man was found worthy to open the book, nor to see it. 5 And one of the 
 Sci.iors said ;o ine, Weep nut : behold the Liou ot ihe 'I'ribe ot Juda, the root ol David, hath 
 won lo open (he ojok, unJ to louae ihe seven seals ihereol. 6 And I saw, and l)ehold in the 
 midsi oi the I'lirone and ol the lour Beasts in liie midst ot the Seniors a Lamb standing as it 
 were slain, having seven hums and seven eyes, whieli.are the seven Spiiiis ot God, sent into 
 ail the eardi. 7 And he came and received the book out ot the right hand of him iliat sat in 
 the 'rhione. 8 And vviien lie had opened the book, the four beasts, and the tour and twenty 
 Seniors lell belore the Luinb, having every one harii.s, and golden vials full ol odours, which 
 are die prayers ot dumts. 'J And they sang a new canticle, saying, thou art worthy, O Lord, 
 to lake the book, and to open ihe seals ihereot ; because thou wast slain, and hast redeemed us 
 to God 10 t!iy blood out ot every tribe and tongue and people and naiion, 10 And lust made 
 us o our God a kingdom, and Priests, and we shall reign upon the earth. 11 And 1 looked 
 and heard tiie voice ol many Angels round about the tluonc, and ot tlie beasts and of the Se- 
 niors : and the number ot them was thousands of thousands, 12 Saying with a loud voice, 
 i'he Lamb that was slain, is wonliy to receive power and divinity, and wisdom, and sirenglh, 
 and honour, and glory, and benedicdoii. 13 j\nd every creature that is in the heaven and upon 
 the ear. ti, and under the eaitli, and that are in the sea, and that are therein: all did 1 hear say- 
 ing, 'i'o liim tiiat siiieth in the throne, and to the Lamb, benediction and honour and glory and 
 power toiever and ever. 14 And the tour beasts, said. Amen. And the lour and tvveiuy Se- 
 niors leli on their laces : and adored him that liviili torever and ever. 
 
 CHAPTKR yi. 
 Four seak of the seven being opened, there follow divers efferts against the earth. 9 When the fifth seal 
 
 was opened, the souls oj Martyrs desire that the jud^viKid may he hastened: 12 and at the opening 
 
 oj the suith, there are signs showed oJ Ihejadf^iiwiU to come. 
 
 1 And 1 saw that the Lamb iiad opened one ol the seven seals, and I heard one of the four 
 beasts, saying, as it were the voice ol thunder, Conie, and see. '■i And 1 saw : and behold a 
 while horse, and he that sat u|)on him had a bow, and there was a crown given him, and he 
 went lorth conquering, that he might conquer. 3 And when he had opened the second seal, I 
 heard the second beast saying. Gome, and see. 4 And there went forth another horse, red : 
 and he that sat thereon, to bun it was given that he should take peace from the earth, and that 
 they should kill one another, and a great sword was given to him. 5 And when he had 
 opened the third seal, I heard the third beast, saying, Come, and see. And behold a black 
 hoise, and he that sat upon him, had a balance in his hantl. 6 And I heard as it were a voice 
 in the midst of the four beasts, saying : Two pounds of wheat for a penny, and thrice two 
 pounds ot barley tor a penny, and wine and oil hurt you not. 7 And when he had opened the 
 touriliseal, 1 heard a voice i>f the ibiirlh beast, saying. Come, and see. 8 And behold a pale 
 horse : and he that sat upon him, his name was death, and hell followed him, and power was 
 given to him over the lour parts ot the earth, to kill with sword, with famine, and with death, 
 and with beasts of the earth. 9 And when he had opened (he fifth seal : I saw under the Al- 
 tar Ihe souls of them that were slain lor the word ot God, and for the teelimony which they 
 
 Annotations. 
 
 ver. S. The prayers of saints. Hereby it is plai:i, 
 that the Saints in heaven offer up the prayers 
 of faithful and holy persons in earth, called 
 here Saints, and in Scripture often, unto Christ. 
 And among so many divine and unsearchable 
 mysteries set down without exposition it 
 pleased God yet, that the Apostle himself 
 should open this one point unto us, that these 
 odours be the lauds and [irayersot the faithful, 
 ascending and oti'ered upto'tiod as incense, by 
 the Saints in heaven, that so the Protestants 
 may have no excuse of their error, that the 
 Saints have no knowledge of our affairs or de- 
 sires. 
 
 ver. 9. Because thou wast slain. This maketh 
 against the Calvinists, who are not content to 
 Bay that we merit not, but that Christ merited 
 not for liim.'-eH'. Calv. PliVp. i. ver. 9. 
 
 ver. 10 A kingdom a, •' Priests. To serve 
 
 Chaptp:r 5. 
 God and subdue vices and sins, is to reign or 
 to be a King spiritually. Likewise to offer 
 unto him the sacrifices of good works, is to be 
 a Priest after a sort : though neither the one 
 northe other in proper speech. Annot. c. 1. v. 5. 
 
 ver. 13. To the Lamb. All the said creatures 
 are boimd to give honour, not only to God, but 
 to Christ as Man, and our Redeemer: and so 
 they here do. 
 
 ver. 13. Every creature. He meaneth the 
 creatures in heaven, as Angels and Saints, the 
 holy persons in earth, and "those that were in 
 Limbo, or be in purgatory, for of the damned in 
 hell he cannot speak in this case ; lastly, of the 
 peoples in Islands, here called the sea, which 
 the Propb'^ts use often to name several lly, when 
 they fortell the spreading of Christ's glory 
 'i.rouEh ihe world, as Isa. can. 49. Hear ye 
 Islands, and youptoyie afar off, <^c. 
 
 Annotations. Chapter 6. 
 ver. 9. Under the Altar. Christ as man, no 1 body also or relics near or under the Al- 
 doiib, is this altar, under which the soiilsof all i tars, where our Saviour's body is offered in 
 Martyrs live in heaven, expecting their bodies, j the holy Mass: and hath a special proviso that 
 as Christ iheir head hath his body ffiere already. I no Altars be erected or consecrated without 
 And f()r correspondence to their places of state | soine part of a Saint's body or relics. Cone. 
 m heaven, the Church layeth commonly their I African, can. 50. Cartliag. 5. can. 14. Hieronie, 
 
APOCALYPSE. 
 
 419 
 
 bad. 10 And they cried with a loud voice, saying, How long Lord, holy and true, jiidgest thou 
 not and revengest thou not our blood ot tlieiii iliut dwell on the earth ? 1 1 And wlme stoles 
 were given, t(j every one ot them one : and it was said lo them, that they should rest yet a 
 little mne, till their li;llovv-servants be complete, and their brethren, that are to be slain even 
 
 Annotations. 
 co7if. V'tgilant. c. 3. Augustine, de Civit. lib. 8. 
 cap. 27. Greg. /(/). 5. ej/ist. 50. lih. 1. episf. 52. 
 lib. 2. episl Di. Wbereunio the Prophet seein- 
 eth here to allude, making their souls also to 
 have their bei.ig in heaven, as it were under 
 the Altar. Augusdne, or what o her ancient 
 writer soeveV was the author thereof. Ser. 11. 
 de Sanr^is, Under the Ahar of God I saiu Ike 
 soiiU '// Uie Khiin. Whn/ is more reverent or ho- 
 noivahi.e, lliiin to reH under that Altar by trliit h 
 nacrijice is done to God, and in which our Lord is 
 the I'rieM : as it /s lurillen^ Thou art a Priest av- 
 cordiiii; to the order of Miirldsedec 7 lliishlln do 
 the Souls of the just rest nndf.r the Altar, because 
 ujion t/te Altar our Lord's body is offered, neither 
 without cause do the just there call for revenge of 
 their blood, where alio the blood of Christ is shed, 
 for sinners: and many other goodly words to 
 that purpose. 
 
 Tins place also the wicked Heretic Vigilan- 
 tius, as liieronie writeih against him, wiiness- 
 eth, cap. 2. abused to prove, that the souls ot' 
 Martyrs and other Saints were included in 
 some certain place, that they could not be 
 present at their bodies and inonumenis, where 
 Christian people used in the primitive Church 
 to pray un'o them, as Cath die men do yet, 
 nor be where ihey list, or where men pray 
 unto them. To which the holy doctor an- 
 swereth at large, that they be wheresoever 
 Christ is according to his humanity : for under 
 that Altar they be. You see how this blessed 
 Father refuied in that Heretic the Calvinists 
 so long before they were born. Dost thou pre- 
 scribe lauis lo God ? Dost thou fetter the Apostles, 
 that they ?nny be kept in prison till the day of judg- 
 ment, and be kept from their Lord, of v>hom it is 
 vritten. They follow the Lamb n^hithersoever he 
 goeth. If the Lanihbe in every pbice, then thrythat 
 be with the Lamb must be even/ where. And if the 
 devil and wicked spirits garlding abroad in the 
 world ivith passing celeritif, be present every where: 
 shall holy Martyrs after the shediimx of their 
 blood, be kept close under an Altar, that ihey can- 
 not stir out from thence ? 
 
 Which misliketh our Calvinists s'l much, 
 that they charge him of great error, in that he 
 saith, Christ according to his'hu:naoity is every 
 where, as though he vvore an Uiiiqiiitary Pro- 
 testant. Where, if they had any judgment, 
 they might perceive that he nieaneth not, that 
 Christ or his Saints shoidd be personally pre- 
 sent at once in every pla<'e alike, as God is : 
 but tliat their motion, speed and a'.rili'y robe 
 where they list, is incomparable, and that their 
 power and operation is aocord'ng'y, which rhey 
 may learn to be the holy Doctor's meaning, by 
 the words that folljw of ttie Di^vil and his mi- 
 nisters: wlnm he afFi:-tneth to be everywhere 
 no otherwise but by their exceeding celerity 
 of being and wo'king mischief now in one 
 place, now in another, and th it in a moment. 
 For though they be S'lirits, vcf are ih^y not 
 every where at once according to their es- 
 
 Chaptkk 6. 
 sence. And for our new Divines, it were a 
 hard thing to determine, how long Satan, that 
 told our Ljrd he had circuited the earth, was 
 in his journey, and in the particular considera- 
 tion and temptation of .lob : and how many men 
 he assaulted in tliat his one circuit. No, no, 
 such curious companions know nothing, nor 
 believe nothing, but that they see with corporal 
 eyes, and teach nothing but the way to infidelity. 
 
 ver. 10. And lliey cried. Hierome also against 
 the said V'igilantius reporteth, that he used an 
 argument against the prayers ol the Saints out 
 of this place, tor that these Martyrs cried for 
 revenge, and could not obtain. But we will 
 report his word, that you may see how like 
 one heretic is to another, these of our days to 
 those of old. Thou sayest in thy book, saith Hi- 
 erome, that uihiLtl we be alive, one oj us may pray 
 for another : but ajter tve be dead, no mans prayer 
 shall be heard for another: especialli/ seeing the 
 Marti^rs asking revenge of tlieir blood, could not 
 obtain. So said the heretic. Against which 
 the holy doctor maketh a li>ng reluiaiion, prov- 
 ing that they pray mucli more after they be in 
 heaven, than they did iiere in earth : and that 
 they shall be much sooner heard of God, than 
 when they are in the world. 
 
 But lor the Hecetic's argument framed out 
 of these words of the Apocalypse thus. These 
 Martyrs did not obtain, ergo. Saints do not pray 
 for us: it was so frivolous, and the antecedent 
 "so manifestly false, that he vouchsafed not to 
 stand about it. For it is plain the Martyrs 
 here were heard, and that their petition should 
 be lidfilled in tune appointed by God, where- 
 unto they did and do always conform them- 
 selves: for it was said unto them. That they 
 should rest yet a little time, till, ^c. And that 
 Martyrs' prayers be heard in this case, our 
 Saviour testiheth Luk. 18. saying. And will not 
 God revenge his elect that cry to him day and 
 I night ? I saq to you, he will quit kly revenge them. 
 I And if God do not hear the Saints sometime 
 nor grant their requests, it is therefore conse- 
 quent that they do not or may not pray? Then 
 Christ himself should not have prayed his fa- 
 ther to remove the bitter cup of death from 
 hiin, because that petition was not granted. 
 
 vt r. 10. Reveiigesf Ihou not. They do not de- 
 sire revenge upon their enemies tor hatred, but 
 of Charity and zeal of God's honour, praying 
 that his enemies and the persecutors of his 
 Church and Saints, that will not repent, may 
 be confounded : and that our Lord would ac- 
 celerate his general judgment, that so they 
 miiiht attain the perlijct crown of glory pro- 
 I mised unto them both in body and soul : which 
 is to desire the resurrection of their bodies, 
 which then shall triumph perfectly and fully 
 over the persecutors that so cruelly handled 
 the bodies of the elect, which shall then appear 
 glorious to t'le enemies' confusion. 
 
 ve:-. II. Till their fellow servants be complete. 
 There is a certain number that God liaih or- 
 
iSO APOCALPySE. 
 
 as they. 12 And 1 saw, when he liud openerl the sixth seal, and behold there was tnAdS i 
 great earthquakej and the Sun beeutue black as it were sackcloth of hair : and the whole 
 Moon became as blood : 13 And the stars ironi heaven IcU upon the earth, as the fig tree 
 castedi her green figs, when it is shaken ot a great wind ; 14 And heaven departed as a book 
 folded togetlier : and every hill, and island were moved out ot their places. 15 And the kings of 
 the earth, and the Princes, and the Tribunes, and the rich, and the strong, and every bondman, 
 and freeman hid themselves in the dens and the rucks of mountains. 16 And they say to the 
 inountanis and the rocks : Fall upon us, and hideus trom the face of him that sitteth upon the 
 throne, and from the wrath of the Lamb ; 17 Because the great day of their wrath is come, 
 and who shall be able to stand? 
 
 CHAPTER VII. 
 The earth being to be punUhed, 3 They are com-mandrd to save thrm that are signed in their foreheads: 
 
 4 ii:hich are described and nwmbered both of the Jews and Gentiles, blessing God. 13 Of them that 
 
 v>ere clothed in white stuks and long robes. 
 
 1 After these things I saw fourAngels standing upon the four comers of the earth holding the 
 four winds of the earth that they should not blow upon the land, nor upon the sea, nur on any 
 tree, 'i And I saw another Angel ascending from the rising ol the sun, having the sign of the 
 living God: and he cried with a loud voice to the four Angels, to whom it was given to hurt 
 the e^irth and the sea, 3 Saying, Hurt not the earth and the sea, nor the trees, till we sign the 
 servants ot our God in their foreheads. 4 And I heard liie number of them that were_ signed, 
 a hun.lred forty-four thousand were signed, of every tribe of the children of Israel. 5 Of the 
 tribe of .luda, twelve thousand signed. Of the tribe of Reuben, twelve thousand signed. Of 
 the tribe of Gad, twelve thousand signed. 6 Of the tribe of Aser, twelve thousand signed. 
 Of the tribe of Ncphthali, twelve thousand signed. Of the tribe of Man:iSses, twelve thousand 
 signed. 7 Of the tribe of Simeon, twelve thousand signed._ Of the tribe of Levi, twelve thou- 
 sand signed. Of the tribe of Issachar, twelve thousand signed. B Of the tribe of Zabulun, 
 twelve thousand signed. Of the tribe of .Toseph, twelve thousand signed. Of the tribe of ben- 
 jamin, twelve thousand signed. 9 After these things I saw a great multitude which no man 
 could number, of all nations and tribes, and peoples, and tongues: standing before the throne, 
 and in the sight of the Lamb, clothed in white robes, and palms in tlieir hands : 10 And they 
 cried with a loud voice, saying. Salvation to our God vvhich sitteth upon the throne, and to_ 
 the Lamb. 11 And all the Angels stood in the circuit of the throne and of the seniors and of 
 tlie four beasts : and they fell in the sight of the throne upon their faces, and adored God, 12 
 Saying, Amen. Benediction, and glory, and wisdom, and thanksgiving, honour and power, arid 
 strength to our God for ever and ever. Amen. 13 And one of the seniors answered, and said 
 to me, These that are clothed in the white robes, who be they ? and whence came they ? 14 
 And I said to 1dm, My Lord thou knowest. And he said to me. These are they which are 
 come out of great tribulation, and have washed their robes, and made them white in the blood 
 of the Lamb. 15 Therefore they are before the throne of God and they serve him day and 
 night in his temple : and he that sitteth in the throne shall dwell over them. 16 They shall no 
 more hunger nor thirst, neither shall the sun fall upon them, nor any heat. 17 Because the 
 Lamb which is in the midst of the throne, shall rule them, and shall conduct them to the living 
 fountains of waters, and God will wipe awav all tears from their eyes. 
 
 CHAPTER VIII. 
 The seventh seal being opened, there appear Angeh with trumpets : 5 and when another Angel poured 
 
 out fire taken from the altar, upon the earth, there follow divers tempests. 7 Li like manner, whiles 
 
 four Angels of the seven sound their trumpets, there fall suudnj plagues. 
 
 1 And when he had opened ihe seventh seal, there was made silence in heaven, as it were 
 half an hour. 2 And I saw seven Angels standing in the si^ht of God : and there were given 
 to them seven trumpets. 3 And another Angel came, antTstond before the Altar, having a 
 golden cenSer: and there were given to him many incenses, that he should give of the prayers 
 of all saints upon the altar of gold, which is before the throne of God. 4 And the smoke of the 
 incenses of the prayers of the saints ascended from the hand of the Angel before God. 5 And 
 
 Annotations. CiiAPTF.n 6. 
 dained to die for the testimony of truth andtlic . till that number be accomplished, the general 
 Catholic faith, for conformity of the members condemnation of the wicked persecutor shall 
 to the head Christ our chief Martyr, and 1 not come, nor the general reward of the elect. 
 
 Annotations. Chapter 7. 
 
 ver. 3. TVie sign the servants. It is an allu- 
 sion to the sign of the Cross which the faith- 
 ful bear in their foreheads, to show they be 
 not ashamed of Christ. Augustine, tract. 43. 
 in Jo. 
 
 ver. 4. A hundred forty-four thousand. He 
 signifieth by these thousands and the multitude 
 following, all the elect: but the elect of the 
 .lews, to he in a certain number : the elect of 
 the Gentiles to be innumerable. 
 
 ANNoTA'rtoNs. Chapteh. 8. 
 ver. 3. Before the altar. The Priest standing 1 self also heins present upon the Altar, is a 
 at the alt'irpr.iving and offering for the people figure of this thing, and thereunto he nlhideth. 
 in [lie time of the high mysteries, Christ him- ' ver. 4. Of the prayers of the saints. If this be 
 
APOCALYPSE. 
 
 421 
 
 the Angel took the censer, and filled it of the fire of the altar, and cast it on the earth and there 
 were made thunders and voices and Hghtnings, and a great earthquake. 6 And the seven 
 Angels whicli had the seven trumpets prepared thtmselves to sound with the trumpet. 7 And 
 the first Angel sounded with tlie trumpet, and there was made hail and hre mingled in blood, 
 and it was cast on the earth, and the third part ot the earth was burnt, and the third part ot' 
 trees was burnt, and all green grass was burnt. 8 And the second Angel sounded with the 
 trumpet: and as it were a great mountain burning with fire, was cast into the sea, and the 
 third part ot the sea was made blood : 9 And third part of those creatures died, which had 
 lives in the sea, and the third part of the ships perished. 10 And the thi-d Angel sounded with 
 the trumpet, and a great star fell from heaven, burning as it wem a toich, and it fell on the 
 third part of the floods, and on the fountains of waters. 11 And the nam: of the star is called 
 wormwood, and the third part of the waters was n:ade into wormwood: and many men died 
 of the waters, because they were made bitter. 12 And the tourth Angel sounded with the 
 trumpet, and the third part of the sun was smitten, and the third part of the moon, and the third 
 part ot the stars, so that the third part of them was darkened, and of the day there shined not 
 the third part, and of the night in like manner. 13 And I looked and heard the voice of one 
 eagle flying through the midst of heaven, saying with a loud voice, Wo, wo, wo, to the inhii- 
 biters on the earth : because of the rest of the voices of the three Angels which were to sound 
 ■with the trumpet. 
 
 CHAPTER IX. 
 The ff(h Angel sounding the trumpel, a star Jalkth. 3 The issuing forth of locusts from the smohe 
 of the deep pit to vex men, 7 and Vie description of them, 13 the si-itk Anget sounding, four 
 Angels are let loose, 18 Which with a great troop of horsemen do miudtr the third part of men. 
 1 And the fifth Angel sounded with the trumpet, and I saw a star to have fallen from heaven 
 upon the earth, and tliere was given to him the key of the pit of bottomless depth. 2 And he 
 opened the pit of the bottomless depth : and the smoke of the pit ascended, as the smoke of 
 the great furnace : and the sun was darkened and the air with the smoke ot the pit. 3 And 
 from the smoke of the pit there issued forth locusts into the earth, and power was given to 
 them, as the scorpions of the earth have power : 4 And it was commanded them that they 
 should not hurt the grass of the earth nor any green thing, nor any tree : but only men which 
 have not the sign of God in their foreheads. 5 And it was given unto them that thev should 
 not kill them : but that they should be tormented five months : and their torments as' the tor- 
 ments of a scorpion when he striketh a man. 6 And in those days men shall seek for dt ah 
 and shall not find it: and they shall desire to die, and death shall flee from them. 7 And the 
 similitudes of the locusts, like to horses prepared into battle : and upon their heads as it were 
 crowns like to gold : and their faces as the faces of men. 8 And tliey had hair as the hair of 
 women: and their teeth were as of lions. 9 And they had habergeons as habergeons of iron, 
 and the voice of their wings as the voice of the chariots of many horses running into battle. 
 10 And they had tails like to scorpions, and stings were in their tails ; and their power was to 
 hurt men five months. 11 And they had over them a king, the Angel of the bottomless depth, 
 whose name in Hebrew is Abaddon, and in Greek ApoUyon ; in Latin having the name Ext.ermi- 
 nanls. 12 One wo is gone, and behold two woes come yet after these. 13 And the sixth 
 Angel sounded with the trumpet: and I heard one voice from the four horns of the 
 golden altar, which is before the eyes of God. 14 Saying to the sixth Angel which had the 
 trumpet, Loose the four angels which are bound in the great river Euphrates. 15 And the 
 
 Annotations. 
 Michael or any Angel, and not Christ himself, 
 as some take it, Angels offer up the prayers of 
 the faithful, as the 24 Elders did, chap. 5. for 
 this word, Saints, is taken here for the holy 
 persons on earth, as often as in the Scripture : 
 though it be not against the Scriptures, that the 
 
 Annotations. 
 
 ver. \. A star to have fallen. The fall of an 
 Arch-heretic, as Arius, Luther, Calvin, out of 
 the Church of God, whica have the key ot Hell 
 to open and bring forth all the old condemned 
 heresies buried before in the depth. 
 
 ver. 3. Loctists. Innumerable petty heretics 
 following their Masters after the opening and 
 the smoke of the bottomless pit. 
 
 ver. 4. Nor any green thing. The Heretics 
 never hurt or seduce the green tree, that is, 
 such as have a living faith working by charity, 
 but commonly they corrupt him in faith, who 
 should otherwise have perished for ill life, and 
 him that is reprobate, that hath neither the sign 
 36 
 
 Chapter 8 
 inferior Saint or Angel in heaven should ofler 
 their prayers to God by their superiors there. 
 But hereby we conclude against the Protest- 
 ants, that it derogateth not from Christ, that 
 Angels or Saints offer our prayers to God, as 
 also it it is plain of Raphael. Tob. 12. 12. 
 
 Chapter 9. 
 of the Cross, which is God's mark, in the fore- 
 head of his body, nor the note of election in his 
 soul. 
 
 ver. 7. Prepared into battle. Heretics being 
 ever ready to contend, do pretend victory, and 
 counterfeit gold : in shape as men, as smooth 
 and delicate as women, their tongues and pens 
 full of gall and venom : their hearts obdurate : 
 full of noise and shuffling: thc'r doctrine as 
 pestiferous and full of poison, ns the tail and 
 sting of a Scorpion, but they endure for a little 
 season. 
 
 ver. 11. King. The chief Master of Here- 
 tics. In English, Destroyer. 
 
422 APOCALYPSE, 
 
 four Angels were loosed, wno were prepared for an hour, and a day, and a mouth and a year; 
 that they might kill the iliird part of men. 16 And the number ot the army of horsemen waa 
 twenty thousand times ten thousand. And! heard the number of iht-m. 17 And so 1 saw the 
 horses in the vision : and they that sat upon them, had habergeons ol fire and ol hyacinth and 
 brimstone, and the heads ol the horses were as it were the heads ot lions : and trum their 
 mouth proceeded lire and smoke, and brimstone. 18 And by these three plaizucs was slain 
 the third part of men, ot the tire, and of the smoke, and ol the brim.stone, which proceeded 
 from their mouth. 19 for the power of the horses is in their mouth, and in their tails : lor their 
 tails be like to Serpents, having heads : and in these they hurt. 20 And tiie rest ot men which 
 were not slain with these plaijues, neiiher have done penance trom the works ot their hands, not 
 to adore Devils and laols ot gold and silver and brass and stone and wood, which neither can 
 see, nor hear, nor walk, 21 And have not done pcnanc^e from their murders, nor Ironi their 
 sorceries, nor from their fornication, nor from their thetts. 
 
 CHAPTER X. 
 Anotlier strong Angel crying out, 3 seven thujulers do fpeal;. 6 The Angel sweareth there shall 
 be lime no more, but at the voice of the seventh Angel the mystery shall be fully accomplished. 9 He 
 givelh John a book to devour. 
 
 1 And 1 saw another Angel, strong, descending from heaven, clothed with a cloud, and a 
 rainbow on his head, and his face was as the Sun. and his leet as a pillar of fire. 2 And he 
 had in his liand a little b()iik opened : and he put his right toot upon the sea, and his left upon 
 the land. 3 And he cried with a loud voice, as when a lion roarelh. And when he had cried, 
 the seven liiunders spake their voices. 4 And when the seven thunders had spoken their 
 Voices, I was about to write : and I heard a voice from heaven saying to me : Sign the things 
 •which the seven thunders have spoken : and write them not. 5 And the Angel which I saw 
 standing upon the sea and upon the land, lilted up his hand to heaven, 6 And he sware by him 
 that livethfor ever and ever, that created heaven and those things which are in it : and the 
 earth, and those things which are in it : and the sea and those things which are in it : That 
 there sliall be time no more : 7 But in the days of the voice of the seventh Angel, when the 
 trumpet shall begin to sound, the mystery of God sliall be consummate, as he hath evangeli- 
 zed by his servants the Prophets. 8 And 1 lieard a voice from heaven atrain speaking with 
 me, and saying : Go, and take the book that is opened, of the hand of tlie Angel standing upon 
 the sea, and upon the land, it And 1 went to the Angel, saying unto him, that he should give 
 me the book. And he said to me, Take the book, and devour it : and it shall make thy Belly 
 to be bitter, but in tliy mouth it shall be sweet as it were honey. 10 And I took the book of 
 the hand ot the Angel, and devoured it: and it was in my mouth as it were honey, sweet, and 
 when 1 had devoured it, my belly Nvas made bitter, 11 And he said to me, Thou must again 
 proohesv to Nations, and peoples, and tonaues, and manv Kings. 
 
 CIliPTER XI. 
 John measuring the Temple, 3 Jieareth of turn witnesses that shall preach: 7 whom the beast coming 
 up from the sea shall kill, 11 bat they rising again ascend into heaven, 13 and seven thousand per- 
 sons are sl/iin with an earthquake : and at the sound of the seventh Angel, the four and twenty Seniors 
 give praise and thanks to God. 
 
 1 And there was given me a reed like unto a rod : and it was said tome. Arise and measure 
 the temple of God, and the altar, and them that adore in it. 2 I^ut tlie court which is without 
 the Temple, cast forth, and measure not that : because it is given to the Gentiles, and they 
 shall tread under foot the holy city two and lorty months. 3 And I will give to my two wit- 
 nesses, and they shall prophesy a thousand two hundred sixty days, clothed with sackcloth. 
 
 Annot.\tions. Ch.\pter 9. 
 ver. 20. Have done penance. This phrase be- 1 ver. 20. Idols of gold. Here again the new 
 mg the like both in tireekand Latin, significih [ translators abuse the people, for Idols saying, 
 such sorrowful and penal repentance as cans- Images: the place being plainly against the 
 eth a man to forsake his former sins, and de- 1 portraits of the Heathen gods, which are 
 part from them, ov fiiTivoriaav u rmn t^yav. Cap. I here, and in the Psalin 93. called, Diemonia, 
 2. 21, 22. and Act. 8. ver. 22. I Devils. 
 
 Annotations. Chapter 10. 
 ver. 4. Write them not. Mimy great mysteries i ver. 9. Sweet as it were. Sweet in the read- 
 and truths are to be preserved in the Church, ing, hul in fulfilling somewhat bitter, because 
 which for causes known to God's providence, i it commandetli works of penance and sulTer- 
 are not to be written in the holy Scriptures. I ing of tribulations. 
 
 Annotations. Chapter 11. 
 
 ver. 2. Two and forty. Three years and a ' most notorious known thing, to use Augustine's 
 halt, which is the time of Antichrist's reign words, i« the mouths and hearts of faithful men. 
 and persecution. \ Lib. 20. de Civit. Dei, cap. 29. Tract. 4. in Joan. 
 
 ver. 3. Mij two witnesses. Enoch and Elias, ! and both of Enoch and Elias, //6. 1. de pec. 
 as it is co.iiimonly e.xpoundi'd ; for, that Elias merit, cap. '.). Wu'vtnnc.ad I'amuch. epist.Cyl.cav. 
 shall come again before the latter day, it is a 1 11. and in Psal. 20. Ambrose, in Psal. 45. iii- 
 
APOCALYFSE. 
 
 423 
 
 4 These are the two olive trees and the two candlesticks that stand in the sight of the Lord of 
 the earth. 5 And if any man will hurt them, fire shall come forth out of their mouthsi, and 
 shall devour their enemies, and if any man will hurt them : so must he be slain. 6 I'he.se have 
 power to shut heaven, that it rain not in the days of their prophecy, and they have power over 
 the waters to turn them into blood, and to strike the earth with all plagues as o!tcn as they will. 
 7 And when they shall have finished their testimony: the beast which ascended from the 
 depth, shall make war against them, and shall overcome them, and kill them. 8 And their bo- 
 dies shall lie in the streets of the great city, which is called spiritually Sodom and Egypt, 
 where their Lord also was crucitied. 9 And there shall ot tribes, and peoples, and tongues, 
 and Gentiles, see their bodies ior three days and a half: and they shall not suffer their bodies 
 to be laid in monuments. 10 And the inhabitants of the earth shall be glad upon them, and 
 make merry : and shall send gitts one to another, because these two prophets tormented them 
 that dwelt upon the earth. II And after three days and a half, the spirit of liie Irom God en- 
 tered into them. And they stood upon their feet, and areat fear fell upon them that saw them. 
 12 And they heard a loud voice from heaven saying to them, Coine up hither. And they went 
 lip into heaven in a cloud ; and their enemies saw them. 13 And in tliat hour there was made 
 a great earthquake: and the tenth part of the city fell : and there were slain in the earthquake 
 names ot men seven thousand : and the rci^t. were cast into a fear, and gave glory to the God 
 of heaven. 14 The sucond wo is gone : and behold the third woe will come cjuickly. 15 And 
 the seventh Angel sounded with a irinni)et: and there vere made loud voices in heaven, 
 saying, Tlie kingdom of this world is made our Lord's and his Chrisi's, and he shall reign for- 
 ever and ever. Amen. 16 And the luur and twenty Seniors \\ Inch sit on their seats in the 
 sight of God, fell on their faces, and adored God, 17 Saying : We thank thee Lord God omni- 
 potent, which art, and which wast, and which shall come : because thou hast received thy 
 great power, and hast reigned. 18 And the Gentiles were angry, and thy wrath is come, and 
 the time ol the dead, to be judged, and to render reward to thy servants the Prophets and 
 Saints, and to them that fear thy name, little and great, and to destroy them that have cor- 
 rupted the earth. 19 And the Temple of God was" opened in heaven: and the Ark of his 
 Testament was seen in his temple, and there were made lightnings, and voices, and earthquake 
 and great hail. 
 
 CHAPTER XII 
 4 The great Dragon, the Devil, watching the woman that brought forth a man child, to devour it. God, 
 took auny the child to himself, and fed the woman in the desert. 7 Michael fighting with the Dragon 
 '* overcvmelh him. 13 Who being throvm down to the earth, perseculc/h Iht woman aitd her seed. 
 
 1 And a great sign appeared in heaven : a woman clothed with the Sun, and the Moon under 
 her feet, and on her head a crown of twelve stars: 2 And being with child, she cried also 
 travailing, and is in ani'uish to be delivered. 3 And there was seen another sign in heaven, 
 and behold a great red Dragon having seven heads, and ten horns : and on his heads seven 
 Diadems, 4 And his tail drew the third part of the Stars of heaven, and cast them to the earth, 
 and the Dragon stood before the woman which was ready to be delivered : that when she should 
 be delivered : he might devour her son. 5 And she brought forth a man child, who was to 
 govern all Nations in an iron rod : and her son was taken up to God, and to his Throne, 6 And 
 
 Annotations. 
 lary, 20. can. in Matt. Prosper, lib. nllimo de pro- 
 missionibus, cap. 13. Gregory, lib. 14. Moral, cap. 
 11. and horn. 12. in Ezech. Beda, in 9. Maic.i. 
 Chryostom, horn. 58. in Mall, and horn. 4. in 
 2 Thess. and horn. 21. in Gen. and horn. 22. m 
 epist. ad Hebr. Theophylact and Oecumenius, 
 in 17. Matt. Damascen, lib. 4. de OrthodOxa 
 jide, cup. 27. 
 
 Furthermore, that they live also in Paradise, 
 it is partly gathered out of the Scripture, Ec- 
 clesi. 44. 16. where it is plainly said of Enoch, 
 that he is transl/iled into Paradise, as all our Latin 
 exemplars do read : and of Elias, that he was 
 taken up alive it is evident, 4 Reg. 2. Ireneus 
 saith, it i.s the tradition of the Apostles, that 
 they be both there, lib. 5. in initio. Dicnnt Pres- 
 byteri, saith he, qui sunt Apostolontm Discipuli. 
 /$o say the Priests or* Ancients that are the scholars 
 of the Apostles. .Tustin, q. 85. ad Orthodoxos. 
 Finally, that they shall return into the company 
 
 Chapter II. 
 of men in the end of the world, to preach 
 against Antichrist, and to invite both .lews and 
 Gentiles to penance, and so be martyred, as 
 this place of the Apocalypse seemeth plain, so 
 we have in part other testimonies hereof: Ma- 
 lac. 4. Eccl. 44. 16, 48. 10. Matt. 17. II. Hypoli- 
 tus' book of Antichrist and the end of the world. 
 All which being well considered, the Heretics 
 are too contentious and incredulous, to discre- 
 dit the same, as they commonly do. 
 
 ver. 8. Great city, which. He meaneth Jeru- 
 salem, named Sodom and Egypt for the imita- 
 tion of them in wickedness. So that we see 
 his chief reign shall be there, though his ty- 
 ranny may extend to all places of the world. 
 
 ver. 18. Torender reward. To repay the hire 
 or wages, for so both the Greek word and La- 
 fin signify, due to holy men, provoth against 
 the Protestants, that they did truly merit the 
 same in this life. 
 
 Annotation.s. Chapter 12. 
 ver. I. A woman. This is properly and prin- i ver. 3 A great red Dragon. The great devil 
 cipally spoken of the Church: and by allusion | Lucifer 
 of our B. Lady also. ver. 4. The third part of the stars. The sviiits 
 
434 
 
 APOCALYPSE. 
 
 the woman fled into the wilderness, wliere she had a place prepared of God, that there they 
 might teed her a tliousuiid two liundred sixty days. 7 And there was made a great battle in 
 heaven, Michael and his Angels lought with ilie Dragon, and the Dragon Ibught and liis Angela: 
 8 And tliey prevailed not, neitlier was their place touiid any more in heaven. 9 Andthat 
 great Dragon was cast forth, the old Serpent, which is called the Devil and Satan, which 
 seduceth ilie whole worhl : and he was cast into the e:irth, and his Angels were thrown down 
 with him. 10 And 1 heard a great voice in heaven saying : Now is there made salvation and 
 force and the kingdom ot our God, and the juiwer ol ins Christ : because the accuser of our 
 brethren is cast lorth, who accused them before tlie sight of our God day and night. 11 And 
 they overcame him by tlie blood of the Lamb, and by the word of their testimony, and they 
 loved not their lives even unto the death. I'Z Therefore rejoice, heavens, and you that dwell 
 therein. Wo to the earth and to the sea, because the Devil is descended to you, having great 
 wrath, knowing tliat he hath a little time. 13 And after the Dragon saw that he was thrown 
 into the earth, he persecuted the woman which brought forlii the man cliild. 14 And there were 
 given to the woman two wings ot a great Eagle, that slie might fly info the desert unto her 
 place, where she is nourished ior a time and times, and half a time, trom the face of the serpent. 
 15 And the serpent cast out of his mouth after the woman, water as it were a flood : that he 
 might make her to be carried away with the flood. IG And the earth holp the woman, and the 
 earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. 
 17 And the dragon was angry against the woman: and went to make battle with the rest of 
 her seed, which keep the commandments of God, and have the testimony of Jesl's Christ. 18 
 And he stood upon the sand of the sea. 
 
 CHAPTER. XIIL 
 A beast risinfjr up out of the sea, having seven heads and ten horns and ten diadems, 5 hlasphemelh 
 
 God, 7 and warrtth uirninM tin Saints and dcstroi/clk them, 1 1 and another heasl risina out oj the 
 
 earth v:ith two horns, was altogether for the foresaid beast, cottstraining men to make and adore the 
 
 image thereof, and to have the character of his nuiiie. 
 
 1 Aiid I saw a beast coming up from the sea, having seven heads and ten horns, and upon 
 his horns ten diadems, and upon his heads names of blasphemy. 2 And the beast which I 
 
 A-XNOTATIONS. 
 
 that fell from their first estate into apostacy 
 with him, and by his means. 
 
 ver. 6. Tlic woman fled. This great persecu- 
 tion that the Church shall flee trom, is in the 
 time of Antichrist, and shall endure but three 
 years and a half. In which time for all that, 
 giie shall not want our Lord's protection, nor 
 true Pastors, nor be so secret, but all faithful 
 men shall know and follow her: much less 
 shall she decay, err in faith, or degenerate and 
 follow Anticiirist, as Hereticsdo wickedly feign. 
 As the church Catholic now in England in this 
 time of persecution, because it hath no public 
 state of regiment nor open free exercise of holy 
 functions, may be said to be fled into the desert, 
 yet it is neither unknown to the faithful that 
 follow it, nor the enemies that persecute it : 
 as the hid company that the Protestants talk 
 of, was for some worlds together, neither 
 known to their friends nor foes, because there 
 was indeed none such for many ages together. 
 And this is true, if we take this flight for a 
 very corporal retiring into wilderness. Where 
 indeed it may be, and is of most expounded, 
 to be a spiritual flight, by forsaking the joys 
 and solaces of the world, and giving herself to 
 contemplation and penance, during the time of 
 persecution under Antichrist. And by enlarg- 
 mg the sense, it may also very well signify the 
 desolation and aflliction that the Church suf- 
 
 Chapter 2. 
 fereth and hath suffered from time to time in 
 this wilderness of the world, bv all the fore- 
 runners and ministers of Anticiirist, Tyrants 
 and Heretics. 
 
 ver. 7. A great battle. In the Chiircli there 
 is a perpetual combat betwixt Michael, protec- 
 tor of the Church militant as he was sometime 
 of the .few's Synagogue, Dan. 10. 21, and his 
 Angels, and the Devil and his ministers. The 
 pertect victory over whom, shall be at the 
 judgment. Mark here also the cause why 
 Michael is commonly painted fighting with a 
 Dragon. 
 
 ver. 14. A time and times. This often insinu- 
 ation that Antichrist's reign shall be but three 
 years and a half, Dan. 7. 25. Apoc. 11.2, 3. and 
 in this chajL v. 6. c. 13, 5. proveih that llie He- 
 retics be exceedingly blinded with malice, that 
 hold the Pope to be Antichrist, who hath ruled 
 so many ages. 
 
 ver. 15. To be carried away. By great perse- 
 cution he would draw her, that is, her children 
 from the true faith : but everyone of the faith- 
 ful elect, gladly bearing their part thereof, 
 overcome his tyranny- At whose constancy 
 he being the more ofl'endeii, wori^eth malicious 
 attempts in nssaulting the fiaikr sort, who are 
 here signified by the rest of her seed that heep 
 the commandments, but are not perfect as the 
 former. 
 
 Annotations. Chapter. 13 
 ver. 1. Aheast coming up. This beast is the I ten horns be also there expounded to be ten 
 universal company of the wicked, whose head 1 kings that shall reign a short while alter Anti- 
 
 is Antichrist : and the same is called, Apoc. 17. 
 the whore of Babylon. The seven heads be 
 expounded, Apoc 17. seven kings : five before 
 Christ, o.ie present, and one to come. The 
 
 chrfst. This dragon is the Devil, by whose 
 power the whore, or beast, or Antichrist work- 
 eih, for in the words following, ver 3. and 4. 
 Antichrist is called the beast to whom the 
 
APOCALYPSE. 
 
 425 
 
 saw, was like to a libard, and his feet as of a bear, and his mouth, as tlie mouth of a lion. 
 And the dragon gave him his own force and great power. 3 And I saw one of his heads as it 
 were slain to death: and the wound of his death was cured. And all the earth was in admi- 
 ration after the beast. 4 And they adored the dragon which gave power to the beast : and 
 they adored the beast, saying. Who is like to the beast ? and who snail be able to fight with it ? 5 
 A.nd there was given to it a mouth speaking great things and blasphemy : and power was 
 givea to it to work two an 1 forty months. 6 And he opened his mouth unto blasphemies toward 
 God, to blasplieme liis name and his tabernacle, and those that dwell in heaven. 7 And it was 
 given unto hi n to make battle with the saints, and to overcome them. And power was given 
 him upon every tribe and people, and tongue, and nation, 8 And all that inhabit the earth, 
 adored ir, whose names be not written in the book of life of the Lamb, which was slain from 
 the beginning of the world. 9 If any man have an ear, let hirn hear. 10 He that shall lead 
 into captivity, goeth into captivity : he that shall kill in the sword, he must be killed vvitli ihe 
 sword : here is the patience and the faith of saints. 11 And I saw another beast coming up 
 from the earth : and he had two horns like to a lamb, and he spake as a dragon. 12 And all 
 the power of the fornier beast he did in his sight : and he made the earth and the inhabitants 
 therein, to adore the first beast, whose wound of death was cured. 13 And he did many signs, 
 so that he made also fire to come down from heaven unto the earth in the sight of men. 14 
 And he seduceth the inhabitants on the earth through the signs which were given him to do in 
 the sight of the beast, saying to them that dwell on the earth, that they should make the image 
 of the beast which hath the stroke of the sword, and lived. 15 And it was given him to give 
 spirit to the image of the beast, and that the image of the beast should speak : and should 
 make that whosoever shall not adore the image of the beast, be slain, 16 And he shall make 
 all little and great, and rich, and poor, and freemen, and bondmen, to have a character in their 
 right hand, or in their foreheads. 17 And that no man may buy or sell, but he that hath the 
 character, or the name of the beast or the number of his name. 18 Here is wisdom. He that 
 
 A.N.\0TATI0NS. 
 
 dragon, that is, the devil giveth that power of 
 feigned miracles, and as we adure God for 
 giving power to Christ and his followers, so 
 they shall adore the Devil for assisting Anti- 
 christ and giving him power. 
 
 ver. 3. In admiration. I'hey that now follow the 
 simplest and grossest Heretics that ever were 
 without seeing miracles would then much more 
 follow this great seducer working miracles. 
 
 ver. 6. To blaspeme his name. No heretics 
 ever liker Antichrist than these in our days, 
 specially in blasphemies against God's Church, 
 Sacraments, saints, ministers, and all sacred 
 things. 
 
 ver. 7. To make bailie with the saints. He 
 shall kill the saints then living, Elias and 
 Enoch, and infinite more that professed Christ, 
 whereby we must learn, not to marvel when 
 we see the wicked persecute and prevail 
 against the just, in this life. Then shall his 
 great persecution and cruelty try the saints' 
 patience, as his wonderful means to seduce, 
 shall try the steadfastness of their faith, which 
 is signified by these words following. Here is 
 the patience and the faith of Saints. And when 
 it is said. They adored the beast, whose names are 
 not loritten in the book of life of the Lamb, it 
 giveth great solace and hope to all them that 
 shall not yield to such persecutions, that they 
 are of God's elect, and their names written in 
 the book of life. 
 
 ver. 11. Another beast. Another false Pro- 
 phet inferior to Antichrist, shall work wonders 
 also, but all referred to the honour of his mas- 
 ter Antichrist. So doth Calvin and other Arch- 
 heretics pervert the world to the honour of 
 Antichrist, and so do their scholars also for the 
 bonour of thein. 
 
 ver. 14. The imase of the beast. They that 
 now refuse to worsfiip Christ's image, would 
 (then worship Antichrist's^ And we may note 
 30* 
 
 Chapter 13 
 here, that as the making or honouring of this 
 image was not against the honour of Anti- 
 christ, but wholly for it, as also the image of 
 Nebuchadnezzar, and the worship thereof was 
 altogether for the honour of him, so is the 
 worship of Christ's image, the honour of 
 Christ himself, and not against him, as Protest- 
 ants rightly imagine. 
 
 ver. 17. The character or the name. As belike 
 for the perverse imitation of Christ, whose 
 image, specially as on the Rood or Crucifix 
 he seeth honoured and exalted in every Church, 
 he will have his image adored, for that is Anti- 
 christ in emulation of like honour, adversary 
 to Christ so for that he seeth all true Christian 
 men to bear the badge of his Cross in their 
 foreheads, he likewise will force all his to 
 have another mark, to abolish the sign of 
 Christ. By the like emulation also and wicked 
 opposition, he will have his name and the let- 
 ters thereof to be sacred, and to be worn in 
 men's caps, or written in solemn places, and 
 to be worshipped, as the name of .TesusIs and 
 ought to be among Christian men. And as the 
 ineffable name ot God was among the Jews 
 expressed by a certain number of four charac- 
 ters, therefore called Tetra<rrammaton, so it 
 seemeth the Apostle alludeth here to the num- 
 ber of Antichrist's names. 
 
 And here it is much to be noted, that the 
 Protestants pulling down the image of Christ 
 out of all Churches, and his sign of the cross 
 from men's foreheads, and taking an'ay the 
 honour and reverence of the name of Jesus, 
 do make room for Antichrist's image, and 
 mark, and name. And when Christ's images 
 and ensigns or arms shall be abolished, and 
 the Idol of .\ntichrist set up instead thereof, 
 as it is already begun: then is the abomina- 
 tion of desolation which was foretold by 
 Daniel and our Saviour. 
 
426 
 
 APOCALYPSE. 
 
 hath unders'anding, let him count the number of the beast. For it is tne number of a man ; 
 and the number ol'him is six liundred sixty-si.\. 
 
 CHAPTER XIV. 
 Virgins follow the Lamh vhilliemoever, nniring a new canticle. 6 One Angel cvamrelnetli the Gospel: 
 SmioUier Angti telktli llie fall of Bahi/luii : 9 llie third dvchirclh thiir turmcnts that have- 
 adored the htast. Moreoccr tun having sickles, 15 one of them is c/mmanded to reap doum the 
 corn, 18 The other to gather the grapes as in vintage, which are trodden in the Lke of God's 
 wrath. 
 
 1 And I looked, and behold a Lamb stood upon mount Sion, and with him a hundred forty- 
 four thousand having his name, and the name of his P'ather written in their foreheads. 2 And 
 I heard a voice from heaven, as the voice of many waters, and as the voice of great thunder: 
 and the voice which I heard, as of harpers harping on their harps. 3 And they .«ang as it were 
 a new sona: before the seat and before the four beasts, and the seniors, and no man could say 
 the song, but tliose hundred forty four thousand, that were brought from the earth. 4 These 
 are they which were not defiled with women. For they are virgins. These follow the Lamb 
 whithersoever he shall go. These were brought from among men, the first iruiis to God and 
 the Lamb : 5 And in their mouth there was found no lie, for they are w ithout spot before the 
 
 Annotations. 
 
 ver. 18. Let him count. Though God would ] 
 not have it manifest beforehand to the world, { 
 who in particular this Antichrist should be : i 
 yet it pleased him to give such tokens ot him, 
 that when he cometh, the faithful inay easily I 
 take notice of him, according as it is written j 
 of the event of other prophecies concerning 
 our Saviour. That when it is come to pass, you 
 may believe. In the meantime we must take 
 heed that we judge not over rashly of God's 
 secrets, the holy writers here signifying, that 
 it is a point of high understanding, illuminated 
 extraordinarily by God's spirit, to reckon right 
 and decipher truly before hand, Antichrist's 
 name and person. 
 
 ver. 18. It is the number of a man. A man he 
 must be, and not a devil or spirit, as here it 
 is clear, and by Paul, 2 Thess. 2. where he is 
 called, the vuin of sin. Again, he must be one 
 particular person, and not a number, a succes- 
 sion, or wtiole order of any decree of inen : 
 because his proper name, and tTie particular 
 number, and the characters thereof be, though 
 obscurely, insinuated. Which reproveth the 
 wicked vanity of Heretics, that would have 
 Christ's own Vicars, the successors of his 
 chief Apostle, yea the whole order of them for 
 many ages together, to be this Antichrist. 
 Who by his description here, and in the said 
 epistle to the Thessalonians, must be one 
 special man, and of a particular proper name, 
 as our Lord .If.sus is. And whosoever he be, 
 these Protestants undoubtedly are his precur- 
 sors, for as they make his way by ridding 
 away Christ's images, cross, and name, so 
 they exceedintrly protiiote the matter by 
 takmg away Christ's chief minister, that all 
 may be plain for Antichrist. 
 
 If the Pope had been Antichrist, and had 
 been revealed now a good many years sith- 
 ence, as these fellows say he is to them, then 
 the number of this name would agree to him, 
 and the prophecy being now fulfilled, it would 
 evidently appear that he bare the name and 
 
 Annotations 
 ver. 4. Virgins. One state of life is more ex- 
 cellent than another, and virgins for their pu- 
 rity passing the rest, and always accompanying 
 Christ according to die Church's hymn out of 
 
 Chapter 13 
 nimiber here noted. For when he cometh, 
 this count of the letters or number of his name 
 which before is so hard to know, will be easy. 
 For he will set up his name in every place, 
 even as we faithful men do now advance 
 Jesus. And what name proper or appellative 
 of all or any of the Popes do they find to 
 agree with this number, notwithstanding they 
 boast that they have found the whole order 
 and every of these 1000 years to be Anti- 
 christ, and the rest before even from Peter, 
 foreworkers toward his kingdom. 
 
 ver. 18. The number 606. For as much as 
 the ancient Expositors and other do think, for 
 certain knowledge thereof no mortal man can 
 have without an express revelation, that his 
 name consisteth of so many, and such letters 
 in Greek, as according to their manner of 
 numberi:ig by the Alphabet make 666, and for 
 as much as the letters making that number 
 may be found in divers names both proper and 
 common : as Ireneus findeth them in Latinos 
 and Teilan, Hippolitus in aovovina, Aretas in 
 Lampetis, and some of this age in Luderus, 
 which was Luther's naine in the Alman tongue, 
 therefore we see there can be no cer- 
 tainty, and every one frameth and applieth the 
 letters to his own purpose. And mos: absurd 
 folly it is of the Heretics, to apply the word 
 Latinos to the Pope : neither the whole order 
 in common, nor ever any particular Pope being 
 so called. Ireneus the first that observed it 
 in that word, allied it to the Empire and state 
 of the Roman Emperor, which then was Hea- 
 then, and not to the Pope of his days, or after 
 him. And yet j)referred the word Teitan,as 
 more agrcealile with this adn\oniiion, that it 
 were a very perilous and presumptuous thing 
 to define any certainty before hand, of that 
 number and name. And truly whatsoever the 
 Protestants presume herein of the Pope, we 
 may boldly discharge Luther of that dignity. 
 He is imdoubtedly one of Antichrist's precur- 
 sors, but not Antichrist himself. 
 
 Chapter 1 1. 
 this place. Quocunque pergrs, virgines sequun- 
 tur. 4'C. 
 
 ver. 4. The first fruits. This the Churfh ap- 
 plieth to the holy Innocents that died for Christ. 
 
APOCALYPSE. 
 
 427 
 
 throne of God. C And 1 saw another Angel flying through the mid.-;l of henven, having the 
 eternal Gospel, to evangelize unto them tint sit iiiJon the earth, nml upon every naiion, and 
 tribe, and tongue, and people : 7 Saying with a loud voice, Fear our Lord, and give him 
 honour, because the hour of his judgment is come : and adore ye him that made heaven and 
 earth, the sea and all thing? that are in them, and the to\intaing of waters. 8 And another 
 Angel followed, saying, F.dlen, fallen is that great Babylon, whicdi of the wine of the wrath 
 of her fornication made all nations to drink, y And the third Angel followed them, saying, 
 with a loud voice. If any man adore the beast and his image, and receive the character in his 
 forehead, or in his hand : 10 He also shall drink of the wine of the wrath of God, which is 
 mingled with pure wine in the cup of his wrath, and shall be tormented with fire and brimstone 
 in the sight of the holy Angels, and before the sight of the Lamb. 11 And the smoke of their 
 torment shall ascend for ever and ever: neither iiave they rest day and night, which have 
 adored the beast, and his image, and if any man take the character of his name. 12 flere is 
 the patience of Siints, which keep the commandments of God and the faitii of Jesus. 13 And 
 I heard a voice from heaven, saying to me, Write, blessed are the dead which die in our Lord, 
 from henceforth now, saith the spirit, that they rest from their labours, for their works follow 
 them. 14 And I saw, and !)ehold a white cloud, and upon the cloud one sitting hke to the Son 
 of Man, having on his head a crown of gold, and in his hand a sharp sickle. 15 And another 
 Angel came forth ffoin the temple, crying with a loud voice to him that sat upon the cloud, 
 Thrust in thy sickle, and reap, because the hour is come to reap, for the harvest of the earth is 
 dry. 16 And lie that sat upon the cloud, thrust his sickle into the earth, and the earth was 
 reaped. IT And another Angel came forth from the temple which is in heaven, himself also 
 having a sharp sickle. 18 And another Angel came forth from the altar, which had power 
 over the tire : and he cried with a loud voice, to him that had the sharp sickle, saying, Thrust in 
 thy sharp sickle, and gather the clusters of the vineyard of the earth : because the grapes thereof 
 be ripe. 19 And the Angel thrust his sharp sickle into the earth, and gathered the vineyard 
 of the earth, and cast it into the great press of the wrath of God : 20 And the press was trodden 
 without the city, and blood came forth out of the press up to the horse bridles, for a thousand 
 six hundred furlongs. 
 
 CHAPTER XV. 
 Tlie^i that had now overcome the beast and his image, and the numoeT of hh name, do glorify God. 6 
 
 To seven Angels having the seven last phgues, are given seven cups full of the wrath of Gud. 
 
 1 And I saw another sign in heaven great and marvellous: seven Angels having the seven 
 last plagues. Because in them the wrath of God is consummate. 2 And I saw as it were a 
 
 Annotations. 
 
 ver. 8. Babylon. The city of the devil, which 
 is the universal society of the wicked misbe- 
 lievers, and ill Hvers in the world. 
 
 ver. 12. Keep the. Faith is not enough to sal- 
 vation, without fulfilling of God's command- 
 ments. 
 
 ver. 13. From henceforth now. This being 
 specially spoken of Martyrs as not only Au- 
 gustine seemeth to take it, but the Calvinists 
 themselves, translating, in Dnmino, for our 
 Lord's cause, the Protestants have no reason to 
 use the place against purgatory or prayer for 
 the departed, seeing the Catholic Church and 
 all her children confess that all Martyrs are 
 straight after their death, in bliss, and need no 
 prayers. Whereof this is Augustine's known 
 sentence. He dnih injuri/ to the Marttfr, that 
 prai/eth for the Martyr. Ser. 17. de verb. Apost. 
 cap. 1. And again to this purpose he writeth 
 thus most excellently, tract 84. in .To. We keep 
 not a memori/ of Marti/rs at our Lord's table, as 
 we do of other that rest in peace, that is, for the in- 
 tent to pray for them, but rather that they may pray 
 for us, i^c. 
 
 But if we take the words generally for all 
 deceased in state of grace, as it may be also, 
 then we say that even such, though tliey be in 
 purgatory and God's chastisement in the next 
 life, and need our prayers, yet, according to 
 
 Annotations. 
 ver 1. And Tsaw. The tribulations about the 
 day of judgment. 
 
 Chapter 14. 
 the aforesaid words of Augustine, do rest in 
 peace: being discharged from their labours, af- 
 flictions, and persecutions of this world, and, 
 which is more, from the daily dangers of sin 
 and damnation, and put into infallible security 
 I of eternal joy with unspeakable comfort of con- 
 ! science, and such indeed are more happy and 
 I blessed than any living, who yet are usually in 
 the Scriptures called blessed, even in the midst 
 I of the tribulations of this life. Whereby we 
 I see that these worda, from henceforth they shall 
 I rest from their labours, may truly agree to them 
 ' also that are in Purgatory, and so here is no- 
 I thing proved against Purgatory. Lastly, this 
 adverb, a modo, in Latin, as in Greek, a -aapv, 
 I doth not properly signify from this present lime 
 ; forward, as though the Apostle had said, that 
 after their death and so forward they are happy : 
 I but it noteth and joineth the time past together 
 with the time present, in this sense, that such 
 as have died since Christ's ascension, when he 
 first entering into heaven opened it for others, 
 go not to Limbus patrtun, as they were wont be- 
 fore Christ's time, but are in case to go straight 
 to bliss, except the impediment be in them- 
 selves. Therefore they are here called blessed, 
 that die now in this state of grace, and of the 
 new Testament, in comparison of the old faith- 
 ful and good persons. 
 
 Chapter 15. 
 
 ver. 2. A sea of glass. Baptism. 
 
428 
 
 APOCALYPSE 
 
 sea of glass mingled with firr, and them that overcame the beast and his imnge and the numbef 
 of his name, standing upon the sea of glass, having the harps of God : 3 And singing the song 
 of Moses the servant of God, and the song of tlie Lamb, saying, Great and marvellous are thy 
 works, Lord God omnipotent : just and true are thy ways King of the worlds. 4 Who shall not 
 fear thee, Lord, and rnagnity thy name ? because thou only art holy, because all nations shall 
 come, and adore in thy siglit, because thy judgments be manifest. 5 And after these things I 
 looked, and behold the temple of the tabernacle of testimony was opened in heaven. 6 And 
 there issued forth the seven Angels, having the seven plagues Iroin the Temple : revested 
 with clean and white stone, and girded about the breasts with girdles of gold. 7 And one of 
 the four beasts, gave to the seven Angels seven vials of gold full of the wrath of the God that 
 liveth forever and ever. 8 And the temple was filled with smoke at the majesty of God, and at 
 his power: and no man could enter into the Temple, till the seven plaguesof the seven Angela 
 were consummate. 
 
 CHAPTER XVI 
 Upon the pouring out of the seven cups of GocTs wrath, on theland, the sea,1he fountains, the seat of the 
 
 beast, Kuphnites, and the air, there arise sundry ])logues in the ivorld. 
 
 1 And I iieaid a great voice out of the Temple, saying to the seven Angels: Go, and pour 
 out the seven vials of the wrath of God upon the earth. 2 And the first went and poureii out 
 his vial upon the earth, and there was made a cruel and very sore wound upon men that had 
 the character of the beast : and upon them that adored the image thereof. 3 And the second 
 Angel poured out his vial upon the sea, and there w'as made blood as it were of one dead: and 
 every living soul died in the sea. 4 And the third poured out his vial upon the rivers and the 
 fountains of waters : and there «as made blood. 5 And I heard the Angel of the waters, saying : 
 Thou art just, O Lord which art, and which wast, the Holy One, because thou hast judged these 
 things: 6 Because they have shed the blood of the Saints and Prophets, and thou hast given 
 ihem blood to drink : for they are worthy. 7 And 1 heard another, saying. Yea, Lord God om- 
 nipotent, true and just are thy judgments. 8 And the fourth Angel poured out his via! upon the 
 Sun, and it was given unto him to afflict men with heat, and fire; 9 And men boiled with 
 great heat, and blasphemed the Name of God, having power over these plagues, neither did 
 tiiey penance to give him glory. 10 And the first Angel poured out his vial upon the seat of 
 the beast: and his kingdom was made dark, and they together did eat their tongues for pain. 
 11 And they blasphemed the God of heaven because ot their pains and wounds, and did not 
 penance from their works. 12 And the sixth Angel poured out his vial upon that great river 
 Euphrates : and dried up the water thereof that a way might be prepared to the Kings from the 
 rising of the Sun. 13 And I saw from the mouth of the dragon, and trom the mouth of the beast, 
 and trom the mouth of the false prophet, three unclean spirits, in manner of frogs. 14 For they 
 are the spirits of Devils, working signs, and they go forth to the Kings of the whole earth to 
 gather them into battle at the great day of the omnipotent God. 15 Behold I come as a thief i 
 Blessed is he that watcheth, and keepeth his garment, that he walk not naked, and they see his 
 turpitude. 16 And he shall gather them into a place which in Hebrew is called Armageddon. 
 17 Aiid the seventh Angel poured out his vial upon the air, and there came forth a loucl voice 
 out of the Temple from the throne saying: It is done. 18 And there were made lightnings, 
 and voices, and thunders, and a great earthquake was made, such a one as never hath been 
 since men were upon the earth, such an earthquake, so great. 19 And the great city was 
 made into three parts: and the cities of the Gentiles fell. And Babylon the great came into 
 memory before God, to give her the cup of wine of the indignation of his wrath. 20 And every 
 Island fled, and mountains were no^ found. 21 And great hail like a talent came down from 
 heaven upon men: and men blasphemed God for the plague of the hail : because it was made 
 exceeding great. 
 
 Annotations. 
 
 ver. 6. Because they have. The great revenge 
 that God will do at the latter day upon the per- 
 secutors of his Saints. 
 
 ver. 9. Blasphemed the name. The desperate 
 and damned persons shall blaspheme God per- 
 petually, which shall be such only as do not 
 repent in this life. 
 
 ver. 13. Dragon. The dragon is the Devil : 
 the beast, Antichrist, or the society whereof he 
 
 Chapter 16. 
 is head: the false prophet, cither Antichrist 
 himself, or the company of Heretics and se* 
 ducers that follow him. 
 
 ver. 19. The great city. The great com- 
 monwealth of the wicked divided into three 
 parts : into Infidels, Heretics, and evil Ca- 
 tholics. This city is here called Babylon, 
 whereof see the Annot. upon the next chap- 
 ter, V. 5. 
 
APOCALYPSE. 
 
 429 
 
 CHAPTER XVII. 
 
 The harlot Babylon clothed with divers ornaments. 6 uitd drunken with the hlcoi of Marti/m, sitteth 
 upon a beast that hath seven heads and ten hums: 7 ail uhiclt things the Angel, expounds lit. 
 1 And iliere came one ol the seven Angels which had the seven vials, anj spake with me, 
 saying, Gome, I will show thee the damnation ot the great harlot, which sitteth upun many 
 waters, 2 VV ith whom the kings ol the eartli have lormcaicd, and they which inhabit the earth, 
 have been drunk with the wine ot her whoredom. 3 And he took nie away in spirit into the 
 desert. And I saw a woman sitting upon a scarlet coloured beast, full of names ol blasphemy, 
 having seven heads, and ten horns. 4 And the woman was clothed round about wuli purple 
 and scarlet, and gilted with gold and precious stone, and pearls, having a golden cup in her 
 hand, lull ot the abomination and filihiness of her lornication. 5 And in her forehead a name 
 written. Mystery: Babylon the great, mother ot the foniications and the abominations ol the 
 
 Annotations. 
 ver. 1. The damnation. The final damnation 
 of the whole co.mpany of the reprobate, called 
 here the great whore. 
 
 ver. 5. Babylon. In the end of Peter's first 
 Epistle, where the Apostle dateth it at Baby- 
 lon, which the ancient writers, as we there 
 noted, affirm to be meant of Rome ; the Pro- 
 testants will not in anywise have it so, because 
 they would not be driven to confess that Peter 
 was ever at Rome, but here tor that they think 
 it maketh for their opinion, that the Pope is 
 Antichrist, and Rome the seat and city of An- 
 tichrist, they will needs have Rome to be this 
 Babylon, this great whore, and this purple 
 harlot ; for such tellows, in the exposition of 
 holy Scriptures, be led only by their prejudi- 
 cate opinions and heresies, to which they draw 
 all things without all indifi'erency and sincerity. 
 But Augustine, Aretas, and other writers, 
 most commonly e.xpoiind it, neither of Babylon 
 itself a city of Chaldea, or Egypt, nor ot Rome, 
 or any one city, whicii may be so called spi- 
 rituallv, as Jerusalem betore, chapter 11, is 
 named spiritual Sodom and Egypt, but of the 
 general society of the impious, and of those 
 that prefer the terrene kingdom and commo- 
 dity of the world, before God and eternal feli- 
 city. The Author of the Commentaries u|)on 
 the Apocalypse set forth in Ambrose's name, 
 writeth thus: This great whore sometime signi- 
 fieth Rome, specially which at that time v;hen the 
 Apostle wrote this, did persecute the Church of 
 God. But otherviise it signifieth the whole city of 
 the devil, that is, the universal corps of the repro- 
 bate. TertuUian also taketh it for Rome, thus, 
 Babylon, saith he, in John is a figure of the city 
 of Rome, being so great, so proud of the Empire, 
 and the dstroyer of the Saints. Which is plainly 
 spoken of that city when it was Heathen, the 
 head of the terrene dominion of the world, the 
 persecutjr of the Apostles, and their succes- 
 sors, the seat of Nero, Domitian, and the like, 
 Christ's special enemies, the sink of idolatry, 
 sin, and false worsuip of Pagan gods. Then 
 v^^as it B ibylon, when John wrote this, and 
 then was Nero and the rest figures of Anti- 
 christ, an 1 that city the resemblance of the 
 principal nlace, wheresoever it be, that Anti- 
 christ shal. reign in about the latter end of the 
 world. 
 
 Now to npplythat to the Roman Church and 
 Apostolic See, either now or then, which was 
 spoken only of the terrene state of that city. 
 as it was t'le seat of the Emperor, and not of 
 Peter, when it did slay above thirty Popes, 
 
 Chapter 17. 
 Christ's Vicars, one after another, and endea- 
 voured to destroy the whole Church : that is 
 most blasphemous and tbolish. 
 
 The Church in Rome was one thing, and 
 Babylon in Rome another thing. Peter sat in 
 Kome, and Nero sat in Rome : but Peter, as in 
 the Church ot Rome : Nero, as in the Babylon 
 of Rome: Which distinction the Pleretics 
 might have learned by Peter himself, Ep. 1. 
 chap. 5. writing thus. The Church saluleth you, 
 that is in Babylon, coelect. So that the Church 
 and the very chosen Church was in Rome, 
 when Rome was Babylon, whereby it is plain, 
 that whether Babylon, or the great whore do 
 here signify Rome or no, yet it cannot signify 
 the Church ot Rome, which is now, and ever 
 was differing from the terrene Empire of the 
 same. And if, as in the beginning ot the 
 Church, Nero and the rest of the persecuting 
 Emperors, which were figures of Antichrist, 
 did principally sit in Rome, so also the great 
 Antichrist shall have his seat there, as it may 
 well be, though others think that Jerusalem 
 rather shall be his principal city: yet even 
 then shall neither the Church of Rome, norths 
 Pope of Rome be Antichrist, but snail be per- 
 secuted by Antichrist, and driven out ot Rome, 
 it it be possible : for to Christ's Vicar and the 
 Roman Church, he will bear as much good 
 will as the Protestants now do, and he shall 
 have more power to persecute him and the 
 Church, than they have. 
 
 Hierome, epist. 17. cap. 7. to Marcella, to 
 draw her out of the city of Rome to the holy 
 land, warning her of rhe manilold allurements 
 to sin and ililife, that be in so great and popu- 
 lous a city alludeth at length to these words 
 of the Apocalypse, and maketh it to be Baby- 
 lon, and the purple whore : but straiL'htway, 
 lest some naughty person might think he 
 meant that of the Church of Rome, which he 
 spake of the society of the wicked on!)', he 
 ddeth: There is there indeed the holy Church, 
 there are the triumphant monuments of the Apos- 
 tles and Martyrs, there is the true confession of 
 Christ, there is the faith praised of the Apostle, 
 and Genlilety liodden under foot, the mime of 
 Christian daily advancing itself on high. Where- 
 by you see that whatsoever may be spoken or 
 interpreted of Rome, out of this word Babylon, 
 it is not meant of the Church of Rome, but of 
 the terrene state, insomuch, that the said holy 
 Doctor, lib. 2. advers. Jovinian. c. 19, signifieth 
 that the holiness of the Church there, hath 
 wiped away the blasphemy written in the fore- 
 
430 
 
 APOCALYPSE. 
 
 earth. 6 And I saw the woman drunken of the blood of the Saints, and of the blood of the 
 Martyrs ot .Iksis. And 1 murvulled when I liiid seen her, with great admiration. 7 And the 
 Ani;el said to me, Why dimt ihou marvel .' 1 will tell thee the mystery ol the woman, and of 
 ihe beast that uarrieth lur, which hath the seven heads and the ten horns. 8 'I'lje beast which 
 thou sawesi, was, and i.s not, and siiall come up out ol the bottondess depth, and go into de- 
 struction : and the inhalniaius on the eanh, whose niimes are not written in ihe hook ol life 
 from the making ot the world, shall marvel, seeing the beast that was, and is not. 9 And here 
 is understanding, that hath wisdom. 'J'he seven heads are seven hills, ui)on which the woman 
 sitteth, and they are seven kings. 10 I'ive are iidlen, one is, and another is not yet come ; and 
 when he shall come, he must tarry a short time. 11 And the beast which was and is not : 
 the same also is the eight, and is of the seven, and goeth inio destruciion. 12 And ihe ten 
 horns which thou sawest : are ten kings, which have not yet received kingdom, but shall re- 
 ceive power as kings one hour alter the beast, 13 'J'hese have one counsel and force : and 
 their power they shall deliver to the beast. I't These shall fighi with the Lamb, and the Lamb 
 shall overcome them, because he is Lord of lords, and King of kings, and they ihat are wilh 
 him, called, and elect, and laithiul. 15 And he said to me. The waters which thou sawest 
 where the harlot sitieth, are peoples and nations and tongues. 16 And the ten horns which 
 thou sawest in the beast: these shall hale the harlot, and shall make her desolate and naked, 
 and shall eat her flesh, and her they shall burn wiiii lire. 17 For God hath given into their 
 hearts, to do that which pleaseth him : that they dve their kingdom to the beast, till the words 
 of God be consummate. IS And the woman which thou sawest: is the great city, which 
 hath kingdom over the kings of the earth. 
 
 Annotations. 
 head of her former iniquity. But of the dilfe- 
 rence of the old stale, and dominion ot the 
 Heathen there, for which it is resembled to 
 Antichrist, and the Priestly state which now it 
 hath, read Leo, -Ser. 1. in natali Petri and Fauli. 
 
 ver. 5. MyMiry. Paul calleth this secret and 
 close working of abomination, the mystery of 
 iniquity, 2 Thegs. 2, and it is called a little after 
 in this chapter, verse 7, the Sacrament, or niy.s- 
 tery, of the woman, and it is also the mark of 
 reprobation and damnation. 
 
 ver. 6. Drunken of the blood. It is plain, that 
 this woman signifielh the whole corps of all 
 the persecutors that have and shall shed so 
 much blood of ihe just: of the Prophets, Apos- 
 tles, and other Martyrs from the beginning of 
 the world to the end. The Protestants lool- 
 ishly expound it of Rome, for that there they 
 put Hereiics to death, and allow of their pu- 
 nishment in other countries: But their blood 
 is not called the blood of Saints, no more than 
 the blood of thieves, mankillers, and oiher 
 malefactors : for the shedding of which by or- 
 der of justice, no coiiimonwealth shall answer. 
 
 ver. 8. WaK, and i.« not. it signifietli the short 
 reign of Antichrist, who is the chief horn or 
 head of the beast. 
 
 ver. If Seven hills. The Angel himself here ex- 
 poundeih these seven hills to be all one with the 
 seven heads and the seven kings: and yet the 
 Heretics blinded exi'eedingly with malice 
 against the Church ol Rome, are so made to take 
 them for the seven hills literally, upon which 
 in old time Rome did stand : that so they might 
 make the unlearned believe, that Rome is the 
 seat of Antichrist. But if they had any consider- 
 ation, they might mark that the Prophet's 
 visions here are most of them by .Sevens, 
 whether he talk of beads, horns, candlesticks, 
 Churches, kings, hills, or other things: and 
 that he alludeth not to the hills, because ihey 
 were just seven, but that Seven is a mystical 
 number, as sometime Ten is, signifying uni- 
 versally all of that sort whereof he speaketh 
 as, that the seven heads, hills, or kingdoms, 
 
 Chapter 17. 
 which are here all one, should be all the king- 
 doms of the world that persecute the Chris- 
 tians : being heads and niountains for their 
 height in dignity above others. And some 
 take it, that there were seven special Empires, 
 kingdoms, or States, that were, or shall be the 
 greatest persecutors of God's people, as of 
 Egypt, Canaan, Babylon, the Persians, and 
 Greeks, which be five, sixthly, ol the Roman 
 Empire which once persecuted most of all 
 other, and svhich, as ihe Apostle here saith, 
 yet is, or standeth, but ihe seventh, then when 
 John wrote this, was not come, neither is, yet 
 come in our days: which is Antichrist's state, 
 which shall not come so long as the Empire 
 of Rome standeth, as Paul did prophesy. 2 
 Thess. 2. 
 
 ver. 1 1. The same is Ihe eight. The beast it- 
 self being the congregation of all these wicked 
 persecutors, though it consist of the foresaid 
 seven, yet for that the malice of all is complete 
 in it, may he called the eight. Or, Antichrist 
 himself, though he be one of the seven, yet for 
 his extraordinary wickedness, shall be counted 
 the odd persecutor, or the accomplishment of 
 all other and therefore is named the eight. 
 Some take this beast called the eight, to be the 
 Devil. 
 
 ver. 12. Ten kings. Some expound it often 
 small kingdoms, into which ilie Roman Em- 
 pire shallbe divided, which shall all serve An- 
 tichrist, both in this life and a little after. 
 
 Ver. 18. The great city. If it be meant of any 
 one City, and not of the univt rsai society of the 
 reprobiile, which is the City of the Devil, as 
 the Church and the universal fellowship of the 
 faithful is called the City of God, it is most like 
 to he old Rome, as some of the Greeks ex- 
 pound it, from the time of the first Emperors, 
 till Consiantine'sdays, wlio made an end of the 
 persecution. For by the authority of theold 
 Roman Empire, Christ was put to death first, 
 and afterward the two chief Apostles, and the 
 I opes their successors, and infinite Caiholic 
 men throughout the world, by lesser kings 
 
APOCALYPSE. 431 
 
 CHAPTER xvin. 
 
 The full of Dahylmi, her judgment, jlagws an I revenges : for the which, 9 the kings, IC ana merchanti 
 of ilie earth tliat somttitne did cleave unto her, shall mourn hilterhj : 20 but heaven, and the Apostles 
 nut Prophets shall rejoice. 
 
 1 And alter these things I saw another Angel coming down frorri heaven, having great 
 posver : and the earth wasilluininated ot his glory. 2 And he cried out in force, saying, Fallen, 
 fallen is Babylon the great; and it is become the habitation of J)evils, and the ciis.ody of 
 every unclean spirit, and the custody of every unclean and hateful bird: 3 Because all nations 
 have drunk of ttie wine of the wrath of her fornication : and the Kings of the earth have for- 
 nicated with her: and the merchants of the earth were made rich by the virtues otlur delicacies. 
 4 And I heard another voice irom heaven saying, Go out from her my people : that you be not 
 
 Eartakers of her sins, and receive not of her plagues. 5 Because her sins are coine even r > 
 eaven, and God hath remembered her iniquities. 6 Render to her as she also haih rendere 1 
 to you : and double ye double according to her works : In the cup wherein she ha h mingled, 
 minerle ye double unto her. 7 As much as she hath glorified herselliand ha hbcenin d^dicacies, 
 so much give her torment and mourning: because she .saith in her heart, I .«it a Quctn, and 
 Widow Tarn not, and mourning 1 .shall not see. 8 Therefore in one di:y shiiU her planues 
 conies, death, and mourning, and famine, and wiih tire she shall be lu:'nt: hecan.se God i.s 
 strono- that shall judge her. 'J And the kings of the enr;h, which have fornica'ed wiih her, an 1 
 havelived in delicacies, shall weep, and bewail isiemselves upon her, when they thall see the 
 smokeofherburning: 10 Standing far off for the felirof her torments. Saying, Wo, wo, that great 
 city Babylon, that strong city: because in one hour is thy judgment come. 11 Arid the mer- 
 chants ot the earth shall Weep, and mourn upon her: because no man -shall buy their nierchan- 
 dise anymore, 12 Merchandise of gold and silver and precious stone, and of pearl, and fine linen, 
 and purple, and silk, and scarlet, and Thyno wood, and al 1 vessels of ivory, and all vessels of pre- 
 cious stone and of brass and iron and marble, 13 And cinnamon, and ot odoin-.s, and ointment, 
 and frankincense, and wine, and oil, and tlour, and whoa;, and beasts, and sheep, and horses, 
 and chariots, and slaves, and souls of men. It And the apples of the desireof thy soul are de- 
 parted from thee, and all fat and goodly things are perished from thee, and they shall no more 
 find them. 15 The merchants of these things which are made rich, shall stand far trom her 
 for fear of her torments, weeping and mourning, 16 And saying. Wo, wo, that great city, 
 which was clothed with silk and purple, and scarlet, and was gilded with gold, and precious stones, 
 aaid pearls : 17 Because in one hour are so great riches made desolate : and every governor, 
 and every one that saileth into the lake, and the shipnieii, and they that work in the seti, stood 
 afar off, 13 And cried seeinjr the place of her burninaf, saying, what other is like to this great 
 city? 19 And they threw dust upon their heads, and cried weeping and mourning, saying: 
 Wo, wo, that great city, in the which all were m.ade rich that had ships in the sea, ot her prices : 
 because in one hour she is desolate. 20 Rejoice over her, heaven, and ye hoiy Apostles and 
 Prophets : because God hath judged your judgment of her. 21 And one strong Angel took up 
 as it were a great millstone, and threw it into the sea, saymg. With this violence shall Babylon 
 that i^reat city be thrown, and shall now be found no more. 22 And the voice of harpers, and 
 of Musicians, and of them that sing on shalm and trumpet, shall no more be heard m thee, and 
 every artificer of every art shall be found no more in thee, and the noise of the mill shall no 
 more be heard in thee, 23 And the liijht of the lamp shall no more shine m thee, and the 
 voice of the bridegroom and the bride shall no more be heard in thee : because thy merchants 
 were the princes of the earth, because all nations have erred in thine enchantments. 24 
 And in her is found the blood of the Prophets and Saints, and of all that were slam in the 
 
 '"'"'• CHAPTER XIX. 
 
 The Saints "lorifiM God for the judgment pronounced upon the harlot, 7 the vinrria^.' of the Lamh ?.■* 
 prepared.'' 10' Tlie Ansel refuseth to be adored of John. 11 There appeareth one, uh^ is the word oj 
 God and the Kin"- of 'king's, and Lord of lords, silling on a horse, with a great army,andfightmg 
 against llic hnist, and the kings of the earth and their armies: 17 the birds of the air being in the 
 vu'iiiiiiinf rilled to devour their flesh. ,. , . , 
 
 1 Mill- tlicse thino-s I hearcf as it were the voice of many multitudes in heaven, saying, 
 AVduia praise and °lorv, and power is to our God : 2 Because true and just are his judgrnenis 
 ■which hath judged of the great harlot, that hath corrupted the earth in her whoredom, and hath 
 
 Annotations. Chaptkr 17. 
 
 fatherhood and spiritual rule of the Church. 
 Howbeit, the more probable sense is the other, 
 of the city of the devil, as the author of the 
 homilies upon the Apocalypse in Augustine de- 
 
 •which then were subject to Rome. All which 
 Aniichristian persecutions ceased, when Con- 
 stantine reigned, and yielded up the city to the 
 Pope, who holdeth not the kingdom or Empire 
 
 over the world, as the Heathen did, but the ' clareth. 
 
 Annotation.^. Chap 
 
 ver.21. Babylon thit great. By this it seemcth | which s ,,.,..„ . .,, - , ^ 
 
 clear, that theApostle meaneth not any one city, old Prophets also naming the whole number ot 
 but the universal company of the reprobate, I God's enemies mystically, Babylou,asJtT.c.D^ 
 
 Annotation.^. Chaptkr 18. 
 ver. 21. Babylon thitgreat. By this it seemcth | which shall perish in the day of pidgment : the 
 
43-2 
 
 APOCALYPSE. 
 
 revenged the Wood of his servants, of her hands. 3 And again they said, Alkluia. And her 
 smoke aseendeth tor ever and ever. 4 And the four and twenty Seniors led down, and the 
 four beasts, and adored God sittinj^ upon the throne saying : Amen, ALltlum. 5 And a voice 
 came out Irotn the throne saying : .Say praise to our Giid all ye his servants : and you that fear 
 him, little and great. 6 And I tieard as it were tlie voice ot a great multitude, and as the voice 
 of many waters, and as the voice o( great thunders, suying. Alleluia: because our Lord God 
 the omnipotent hath reigned. 7 Let us be glad and rejoice, and give glory to him -. because 
 the marriage ol the Lainli is come, and his wife hath prepared herself. 8 And it was given to 
 her that she clotiie herself with silk glittering and white. For the silk are the justifications of 
 Saints. 9 And he said to me, Write, Blessed be they that are called to the Supper of the 
 
 Annotations. 
 
 ver. 3. Again they said. This often repeatin<j 
 of Alleluia in time of rejoicing, the Church doth 
 follow in her service. 
 
 ver. 4. A/nen, Alkluia. These two Hebrew 
 words, as other elsewhere, both in the Greek 
 and Latin text are kept religiously, and not 
 translated, unless it be once or twice in tiie 
 Psalms. Yea and the Protestants themselves 
 keep them in the text of their English Testa- 
 ments in many places. And marvel it is wiiy 
 they use them not in all places, but sometimes 
 turn Amen, into Verily, whereof see the Annota- 
 tion, John. 8. ver. 34. and in their Service book 
 they translate Alleluia, into Praise ye the Lord. 
 As though Alleluia had not as good a grace in 
 the act of serving God, where it is indeed pro- 
 perly used, as it hath in the text of the Scrip- 
 ture. 
 
 The Church Catholic doth often and specially 
 use this sacred word, to join with the Churcn 
 triumphant, consisting ot Angels and Saints, 
 who here are said to laud and praise God with 
 great rejoicing, by the word Alleluia, and by 
 often repetition thereof: as the Catholic Church 
 also useth, namely in Easter time even till 
 Whitsuntide, for the joy of Christ's resurrec- 
 tion, which as Augustine declareth, episl. ad 
 Januorium, was the general use of the Primi- 
 tive Church, making a greater mystery and mat- 
 ter of it, than our Protestants now do. At other 
 times of the year also he saith it was sung in 
 some Churches, but not in all. Hieromenum- 
 bereth it among the heresies of Vigilantius, 
 That Alleluia could conld not be sung but at 
 Easter, Advers. Vigilant, cap. 1. 
 
 The truth is, by the use of the Scriptures it 
 hath more in it than Praise ye the Lord, signify- 
 ing with laud, glorifying and praising of God, a 
 great rejoicing, with all mirth, and exultation 
 of heart in the singers thereof, and that is the 
 cause why the holy Church saith, Laus tibi Do- 
 mine, Praise, he to thee, O Lord, in Lent, and 
 times of penance and mourning, but not Alle- 
 luia. Which, as Augustine also declareth, is a 
 term of signification and mystery, joined witli 
 that time, ami then used specially in the Church 
 ot God, when she represcnteth unto us in her 
 service, the joys and oeatitude of the next lite : 
 which is done specially at Easter, by the joy- 
 ful celebrating of Ciirist's glorious Resurrec- 
 tion and ascension after the penal time of Lent 
 which represcnteth the misery of this life. Au- 
 gustine, Ser. 1. and 'i.chip. 9. and 6. c.9. de J)i- 
 versi.t, lorn. 10. And in his enarration upon the 
 143th Psalm. For in the titles and ends of di- 
 vers holy Psalms this Alleluia is tiill of mys- 
 tery and sacred signification. Where we must 
 
 Chapter 19. 
 ask the Protestants, why they have left it out 
 altogether, being in the Hebrew, saying nei- 
 ther Alleluia, nor. Praise ye the Lord, in the Bi- 
 ble 1577, and that nine tunes in the six laet 
 Psalms. 
 
 Moreover, the said holy Doctor, Zi6. 2. dedoct. 
 Christ, c. II. afiirmeth, that Amen and Alkluia 
 be not translated into any other language, pro- 
 per sancliorem authoritatem, for the more sacied 
 authority ot the words so remaining, and 
 epL':t. 278. he saith that it is not lawful to trans- 
 late them. Aam sciendum est, ffc.Jor it is to be 
 knoum, saith he, that all Nations do sing Amen 
 and Alleluia in the Hebrew words, v;hich neither 
 the jMtin man nor the Barbarous may translate 
 into his own language. Hieroine also, epi^/. 137. 
 And namely for our nation, Gregory will bear 
 us witness that our Country received the word 
 Alleluia, with their ChrLstianiiy, saying thus, 
 lib. 27. Moral, c. 6. IJn'jua Brilunnia qu(B nihil 
 uliud noverat (piam larhantm Jrtndere,jamdudum 
 in Divinis landibus liehraum cwpit resonare Alle- 
 luia. That is. The Britain tongue, uhirh knew 
 nothing else but to mutter barbarously, hath begun 
 of Idle in (rod's divine hmds and praises to sound 
 the Hebrew Alleluia. And for .lewTy, Hierome, 
 epist. n.cup. 7. writeth, that the Husbandmen 
 at the j^)lough sang Alleluia, which was not 
 then their vulgar speech. Yea he saith that in 
 Monasteries the singing of Alleluia was instead 
 of a bell to call them together ad CoUectam. in 
 Epitaph. Paula;, cap. 10. 
 
 This word is a sacred, Christian, mystical 
 and angelical song : and yet in the new Service 
 book it is turned into. Praise ye the Lord, and 
 Alleluia is quite gone, because they list neither 
 to agree with the Church of God, nor with the 
 use of holy Scriptures, no, nor with their own 
 translations. But no marvel that they cannot sing 
 the .'long of our Lord, and of Angels in a strange 
 Country, that is out of the Catholic Church, in 
 the captivity of schism and heresy. Lastly, we 
 might ask them whether it be all one to say, 
 Matt. 21, Hosanna, and save !/..•-■, we beseech 
 thee: whereas Hosanna is withal a word of ex- 
 ceeding great congratulation and joy which 
 they expressed towards our Saviour. Even so 
 Alleluia hath another manner of sense and sig- 
 nification in it, than can be expressed by. 
 Praise ye the Lord. 
 
 ver. 6. Justifications of Saints. Here the He- 
 retics in their translations could not alter the 
 «'ord jnstificati(ms into ordinances, or constitu- 
 tions, as they did falsely in the first of Luke, 
 verse 6. but they are forced to say in Latin, 
 justifcationes, as Beza : and in English, righ- 
 teousness, for justijications, they will not say in 
 
APOCALYPSE. 
 
 433 
 
 mnrriage of the Lamb, And he said to me, These words of God be true. 10 And I fell before 
 his feer, to adore hiin. And he saith to me, See thou do not: I am thy tellow-servant, and of 
 thy brethren that have the testimony of .Iesus. Adore God. For the lesiimony of Jesus, is 
 
 Annotations. 
 any case for fear of inconvenience. Yea and 
 they caimot deny but those jusiilicaiions be the 
 good works of Saints. But wliere they make 
 this gloss, that they be so called, because they 
 are the fruits or efiects of laith, and ot the jus- 
 tice which we have by only faith, it is most evi- 
 dently false, and against the very text, and na- 
 ture of the word. For there is no cause why 
 any tliina; should be called a man's justifica- 
 tion, but for that it maketh him just. So that 
 justijicutions, be the virtues of taith, hope, cha- 
 rity, and good deeds, justifying or making a 
 man just, and not effects of justihcation, neither 
 faith only, but they altogether be the very or- 
 naments and inward garments, beauty, and jus- 
 tice of the soul, as here it is evident. 
 
 ver. 10. And I fell. The Protestants abuse 
 this place, and the examples of the Angel's for- 
 bidding John to adore him being but his fellow 
 servant, and appointing him to adore God, 
 against all honour, reverence, and adoration ot 
 Angels, Saints, or other sanctified creatures, 
 teaching them that no religious worship ought 
 to be done uiuo them. But in truth it maketh 
 for no such purpose, but only warneth us 
 that Divine honour and the adoration due to 
 God alone, may not be given to any Angels, or 
 other creatures. Augusiine, De vera relig. 
 cap. ultimo. And when the Adversaries reply 
 that so great an Apostle, as John was, could not 
 be ignorant of that point, nor would have given 
 divine honour unto an Angel, for so he had 
 been an Idolater, and therefore tliat he was not 
 reprehended for that, but for doing any reh- 
 
 fious reverence or other honour v,'hatsoe ver to 
 is fellow servant : we answer, that by the 
 like reason, John being so great an Apostle, if 
 this latter kind of reverence had been unlaw- 
 ful, and to be reprehended, as the Protestants 
 hold it is no less than the other, could not have 
 been ignorant thereof, nor would have done it. 
 Therefore they might much better have 
 learned of Augustine, 5. 61. in Genes, how this 
 fact of John was corrected by the Angel, and 
 wherein the error was. In effect it is thus, 
 that the Angel beins so glorious and full of ma- 
 jesty presenting Christ's person, and in his 
 name using divers words proper to God, as, / 
 am the first and the last, and alive and was dead, 
 and such like, might well be taken of John, by 
 error of his person, to be Christ himself, and 
 that the Aposrte presuming him to be so in- 
 deed, adored him with divine honour: which 
 the Ange! correcting, told him he was not God, 
 but one of his fellows, and therefore that he 
 should not so adore him, but God. Thus then 
 we see, John was neither so ignorant, to think 
 that any undue honour might be given to any 
 creature: nor so ill, to commit idolatry by do- 
 ing undue worship to any Ansrel in heaven : 
 and therefore was not culpable at all in his 
 fact, but only erred materially, as the School- 
 men call it, that is, by mistaking one for ano- 
 ther, thinking that which was an Angel, to have 
 37 
 
 Chapter 19. 
 
 been our Lord ; because he knew that our 
 Lord himself is also called an Angel, and hath 
 often appeared in the visions ot the laithtul. 
 
 And the like is to be thought of the Angel 
 appearing in the 22d of the Apoc. whether it 
 were the same or another, for that also did so 
 appear, that John could not tell whether it were 
 Christ himself or no, till tlie Angel told him. 
 Once this is certain, that John did not formally, 
 as they say, commit idolatry, nor sin at all 
 herein, knovving all duties ot a Christian man, 
 no less than an Angel of heaven, being also in 
 as great honour with God, yea and in more 
 than many Angels. Which perhaps may be 
 the cause, and consequently another explica- 
 tion of this place, that the Angel knowing his 
 great graces and merits before God, would not 
 accept any worship or submission at h.is hands, 
 though John again of like humility did it, as 
 also immediately afterward, chap. 'i'i. which 
 belike he would not have done, if he had been 
 precisely advised by the Angel but a moment 
 before, of error and miduiitulness in the fact. 
 Howsoever that be, this is evident, that this 
 the Auirel's refusing of adoration, taking not 
 away the due reverence and respect we ought 
 to have to Angels, or other sanctified persons 
 and creatures, and so these words, -See thoti do 
 it not, signify rather an earnest refusal, than 
 any signification of crime to be committed 
 thereby. 
 
 And marvel it is that the Protestants 
 making themselves so sure of the true sense 
 of every doubtful place by conference of 
 other Scriptures, follow not here the con- 
 ference and comparing of the Scriptures that 
 themselves so much or only require. We will 
 give them occasion and a method so to do, 
 thus. He that doubteth of this place, findeth 
 out three thinss of question which must be 
 tried by other Scriptures. The first, whether 
 there ought to be or may be any religious 
 reverence or honour done to aiiy creatures, 
 taking the word religion or religious worship 
 not for that special honour, which is properly 
 and only due to God, as Augustine .sometimes 
 useth it, but for reverence due to anything that 
 is holy by sanctification or application to the 
 service of God. The second thing is, wliether 
 by use of the Scriptures, that honour be called 
 adoration in Latin, or by a word equivalent in 
 other languages, Hebrew, Greek, or English. 
 Lastly, whether we may hv the Scriptures fall 
 down prostrate before the things, or at the feet 
 of the persons that we so adore. For of civil 
 dutv done to our Superiors by capping, kneel- 
 ing,' or other courtesy, I think the Protestants 
 will not stand with us: though indeed, their 
 arguments make as much against the one as 
 the other. 
 
 But for religious worship of creatures, which 
 we speak of, let ihem see in the Scriptures 
 both old and new: first, whether the Temple, 
 the Tabernacle, the Ark, the Propiatory, the. 
 
434 
 
 APOCALYPSE. 
 
 the spirit of prophecy. 11 And I saw heaven opened, and behold a white horse, and he that sal 
 upon him, was called Faithtul and True, and with jusiice he judgeth and fightcth. Vi And his 
 eyes as a flame of fire, and on his head many diadems, having a name written which no man 
 knoweth but himself 13 And he was clothed with a garment snrinkled with blood : and his 
 name is called, The Word of Gou. 14 And the hosts that are in Iicaven followed him on white 
 horses, clothed in white and pure silk. 15 And out of his mouth proceedeth a sharp sword : 
 that in it he may strike the Gentiles. And he shali rule them in a rodot iron : and he treadeth 
 the wine-press of the tury of the wrath of God oiiinipotent. 1(5 And he hath in his earmen' 
 and in ids thigh written. King of Kings, and J.,oud of Lords. 17 And 1 saw one Angel 
 standing in the Sun, and he cried wiili a loud voice, saying to all the birds that did fly by the 
 midst ot heaven. Come and assemble togeiher lo the great Supper of Gud : 18 'J'hatyou may 
 eat the flesh of Kings, and the flesh of tribunes, and the flesh ot valiants, and the flesh of horses 
 and of them that sit on thern, and the flesh of all freemen and bondmen, and of little and great. 
 19 And I saw the beast and the kings ot the earth, and their armies gathered to make war wiih 
 him that sat upon the horse and v.ith his army. 20 And the beast was apprehended, and with 
 him the false prophet : which wrought signs before him, wherewith he seduced them that took 
 the character of the beast, and that adored hi.-; image. These two were cast alive into the 
 pool of Are burning also with brimstone. 21 And the rest were slain by the sword ot him that 
 sitieih upon the horse, which proceedeth out of his mouth : and all the birds were filled with 
 their flesh. 
 
 CHAPTER XX. 
 An Angel cnsteth the dragnn, or drvil, hound, into the depth for a thousand years, in which the tovls of 
 Marii/rs in the first resurrection shidl reign with Christ. 7 After which years, Satan being let loose, 
 shall raise Gog and Magog, an innumerable army, against the beloved city : it bxit afire from heaven 
 simli destroq them. ]'2 TheJi books are opened, and he that sitteth upon the throne, judgeth all the 
 dead according to their irorks. 
 
 1 And I saw an Angel descending from heaven, having the key of the bottomless depth, and 
 a great chain in his hand. 2 And he apprehended the dragon the old serpent, which is the 
 
 Annotations. 
 Cherubins, the Altar, the Bread of proposition, 
 the Sabboth, and all their holies, were not re- 
 verenced by all signs of devotion and religion : 
 whether the Sacraments of Christ, the Priests 
 of our Lord, the Prophets of God, the Gospel, 
 Scri[)tures, the name of .Iesus, such like, 
 which be by use, signification, or sanctifica- 
 tion made holy, are not now to be reverenced : 
 and they shall find all these things to have 
 been reverenced of all the faithful, without 
 any dishonour of God, and much to his honour. 
 Secondly, that tlais reverence is named adora- 
 tion in the Scriptures, these speeches do prove 
 Psal. ".'8. Adore ye his footstool hecQuse it is 
 holy, a^nd Hebr. 11. lie adored the top (f his rod. 
 Thirdly, that the Scriptures also warrant us, 
 as the nature of the word adoration giveth in 
 all three tongues, to bow down our bodies, to 
 fall flat on the ground at the presence of such 
 things, and at the feet of holy persons, spe- 
 cially Angels, as .(ohn doth here, these example 
 prove. Abrahatn adored the Angels that ap- 
 peared to him, Moses also the Angel that 
 showed himself out of the bush, who were 
 creatures, though they represented God's per- 
 son, as this Auirel here did, that spake to .Tohn. 
 Balaam adored the Angel ihat stood betore him 
 with a sword drawn. Niimh. 22. Josu adored 
 falling down before the feel ofihc Angel, call- 
 ing hirn his Lord, knowing by the Angel's own 
 testimony, that it was hut an angel. Who re- 
 fuser! it not, but required yet more reverence, 
 commanding him to pluck olf his shoes, be- 
 cause the ground was holy, no do\ibt so made 
 by the presence only of the Angel. 
 
 Yea not oidy to Angels, but even to great 
 Prophets this devotion was done, as to Daniel 
 
 CllAPTF.R 19. 
 by Nebuchadnezzar, who fell flat upon his 
 lace before him, and did other great onices of 
 religion, which the Prophet relused not, be- 
 cause they were done to God rather then to 
 him, as Hierome defendeth the same against 
 Porphyry, who charged Daniel with intolera- 
 ble pride therein ; and the said holy Doctor 
 altegeth the fact of Alexander the Great, that 
 did the like to Joidas the high priest of the 
 Jews. Howsoever that be, for of the sacrifice 
 there mentioned there may be some doubl, 
 which the Church doth always immediately 
 to God, and to no creature, the fact of the Pro- 
 phets, 4 Reg. 2, to Elizeus, is plain : where 
 they perceiving that the double grace and 
 spirit of Elias was given to him, fell flat down 
 at his feet and adored. So did the Sunamite. 
 To omit that Acliior adored Judith, falling at 
 her feet, as a woman blessed of God, and infi- 
 nite other places. 
 
 All which things, by comparing the Scrip- 
 tures, our Adversaries should have found to 
 be lawfully done to men, and Angels, and 
 sovereign holy creatures. Whereby they 
 might convince themselves, and perceive, that 
 that thing could not be forbidden John to do to 
 the Angel which they pretend : though the 
 Angel for causes mieht refuse even that 
 which John did lawfully imto him.asPeier did 
 refuse the honour given him by Cornelius, ac- 
 cording to Chrysostom's opinion, horn. 23. m 
 cap. 10. Acts. Yea, even in the third rhapter 
 ol this book, if our Adversaries would look no 
 further, they might see where this Angel 
 prophesieth and promiseth that tjie Jews 
 should fall down before the feet of the Angel 
 of Philadelphia and adore. 
 
APOCALYPSE. 
 
 435 
 
 Devil and Satan, and bound him for a thousand years. 3 And he threw him into the depth, 
 and shut him up, and sealed over him, that he seduce no more the nations, till the thousand 
 years be consummate, and alter these things he must be loosed a little time. 4 And i saw 
 seats, and they that sat upon them: and judgment was given them and the souls of the be- 
 neaded lor the testimony ot .Ikslts, and tor the word ot God, and that adored not the beast, nor 
 his image, nor received his character in their foreheads or m their hands, and have lived, and 
 reigned with Christ a thousand years. 5 The rest of the dead lived not, till the thousand 
 years be consummate. This is the first resurrection. 6 Blessed and holy is he that haih part 
 in the first resurrection, in these the second death hath not power: but they shall be priests of 
 God and of Christ : and shall reign with him a thousand years. 7 And when the thousand years 
 shall be consummate, Satan shall be loosed out of his prison and shall go forth, and seduce the 
 nations that are upon the four corners of the earth, Gog, and Magog, and shall gather them into 
 
 Annotations. 
 
 ver. 2. Bound him. Christ by his passion 
 hath abridged the power of the devil for a 
 thousand years, that is, the whole time of the 
 new Testament, until Antichrist's time, when 
 lie shall be loosed a^aiii, that is, be permitted 
 to deceive the world, but for a short time only, 
 to wit three years and a half. 
 
 ver. 4. / siiw seals. Augustine, lib. 20. de 
 Civil. Dei. c. 9. taketh this to be spoken, not of 
 the last judg7nent, but of the Sees or Cuiisislories 
 of Bishops and Prehites, and of the Prelates 
 themselves by whom the Church is now governed. 
 As the Judgmfnt here given, can be taken no other- 
 wise better, than of that which was said by our 
 Saviour, Matt. 18. Whatsoever you bind in 
 earth, shall be bound in heaven : and therefore the 
 Apostle sailh, Wliai have I to do to judge of them 
 that are without 1 
 
 ver. 4. And the souls. He meaneth, sa'ilh An- 
 gustine, the souls of Martyrs, that they shall 
 in the meantime, during these thousand years, 
 which is the time of the Church militant, be in hea- 
 ven without their bodies, and reign viith Christ : 
 for, the souls, saith he, of the godly departed, are 
 not separated from the Church, which) is even now 
 the kingdom of Christ : for else there should be 
 kept no memory of them at the Altar of God in 
 the communicating of the body of Chriit : neither 
 should it avail to hasten to baptism in the perils of 
 death, for fear of ending our lives without it : nor 
 to hasten to he reconciled, if we fortune for pe- 
 nance or of ill conscience to be separated from the 
 same body. And why are all these things done, 
 but for that the faithful d( parted also be mi'mbers 
 of the Church 1 And though for example the 
 Martyrs be only named here, yet it is meant of 
 others aho that die in the state of grace. 
 
 ver. 5. Tlie rest lived not. The rest which 
 are not of the happy number aforesai I, but 
 Jived and died in sin, reign not with Christ in 
 their souls during this time of the new Testa- 
 ment, bat are dead in soul spiritually, and in 
 body, naturally, till the day of judgment. Au- 
 gust, ibid. 
 
 ver. 5. This is the first resurrection. As here 
 be two generations, one by faith, which is now 
 in Baptism : and another according to the 
 flesh, when at the latter day the body shall be 
 made immortal and incorruptible : so there 
 are two resurrections, the one now of the 
 souls to salvation when they die in grace, 
 which IS callea the first, the other of the 
 bodies at the latter day. August, lib. 20. de 
 Civit. c. 6. 
 
 ver. 6. They shall be priests. It is not spoken, \ 
 
 Chapter 20. 
 saith Augustine, lib. 20. de Civit. cap. 10. of 
 Bishops and Priests onhf, which are properly now 
 in the Church called Priests : but as we cull all 
 Christians, for the mystical Chrism orointment,so 
 all. Priests, because they are the members of one 
 Priest, of whom the Apostle Peter saith, A holy 
 people, a kingly Priesthood. Which words be 
 notable for their learning that think there be 
 none properly called Priests now in the new 
 Testament, no otherwise than all Christian 
 men and women, and a confusion to them that 
 therefore have turned the name Priests into 
 Ministers. 
 
 ver. 7. Safa7i shall be loosed. In the whole 8th 
 chapter of the 20th book de Civit Dei, in Augus- 
 tine, is a notable commentary of these words. 
 Where first he declareth, that neither this 
 binding nor loosing of Satan is in respect of 
 seducing or not seducing the Church of God : 
 proving that whether he be bound or loose, he 
 can never seduce the same. The same, saith 
 he, shall be the state of the church at that time 
 when the devil is to be loosed, even as since it urns 
 instituted : the .tame hath it been and shall he at all 
 lime in her children that succeed each other by birth 
 and dfalh. This I thought tvas therefore to be 
 mentioned, lest any man should think, that during 
 the little lime tvherein the devil shall be loosed, the 
 Church shall not be upon the earth, he either not 
 Jinding it here when he shall be let loose, or consu- 
 ming it wlien he shall by all means persecute the 
 same. Secondly he declareth, that the devil 
 to be bound, is nothing else but not to be per- 
 mitted by God to exercise all his force or 
 fraud in tentations : as to be loosed, is to be 
 suffered by God for a small time, that is, for 
 three years and a half, to practise and prove 
 all his power and arts of tentations against the 
 church and her children, and yet not to pre- 
 vail against them. Thirdly, this Doctor show- 
 eth by what great mercy our Lord hath tied 
 Satan, and abridged his power during the 
 whole millenary or thousand years, which is 
 all the time of the new Testament until then : 
 and with what wisdom he permitteth him to 
 break loose that little time of three years and 
 si.\ months, toward the latter day, which shall 
 be the reign of Antichrist. Lastly he showeth 
 what kind of men shall be most subject to the 
 devil's seductions, even such as now by tenta- 
 tion of heretics go out of the Church, and 
 who shall avoid it. 
 
 By all which we may confute divers false 
 expositions of old and late heretics, first the 
 ancient sect of Millenaries, that grounded upon 
 
436 
 
 APOCALYPSE. 
 
 battle, the number of whom is as the sand of the sea. 8 And they ascended upon the breadth 
 of the earth, and compassed the camp of the earth, and com[)assed the camp of the Saints, and 
 the beloved city. 9 And there came down fire from (Jod out of heaven, and devoured them : 
 10 And the Devil whicli seduced them, was cast into the jtool of fire and brimstone, where both 
 the beast and the false prophet shall be tormented day ;uid night forever and evir. 11 And 
 I saw a great white tiirone, and one sitting upon it, froui whose sight earth and heaven fled, and 
 there was no place found for them. 12 And I saw the dead, great and little, standing in the 
 sight of the throne, and books were opened: and another book was opened, which is of life: 
 and the dead were judged of those things which were written in the books according to their 
 
 Annotations. 
 these thousand years named by the Prophet, 
 this heresy, that there should be so many 
 years after the resurrection of our bodie,-, in 
 which we should reign with Christ in this 
 world, in our bodies, in all delights and plea- 
 sures corporal, ot meats, drinks, and such like, 
 which they called the first resurrection : of 
 which heresy Cerintlius was the author, Epiph. 
 har. 77 in fine. Hier. Coviment in c. 19. Matt. 
 AitguKt. har. 8. ad Quod vuU Denm. Eusebius 
 also, lili. 3. historie. c. 33. showeth that some 
 principal men were in part, though after a 
 more honest manner concerning those corpo- 
 ral delicacies, ot the same opinion, by miscon- 
 struction ot these words of John. Whereby we 
 learn, and all the world may perceive, the holy 
 Scriptures to be hard, when so great Clerks 
 did err, and that there is no security but in 
 that sense which the Church allowetli of I 
 
 The late Heretics also by the said Augus- 
 tine's words are fully refuted, affirming not 
 only that the Church may be seduced in that 
 great persecution of the devil's loosing, but 
 that it hath been seduced even a great piece 
 of this time when the devil is bound : holding 
 that the very true Church may err or fall from 
 truth to error and idolatry, yea, which is more 
 blasphemy, that the chief governor of the 
 Church is Antichrist himself", and the very 
 Church under him, the whore of Babylon: 
 and that this Antichrist, which the Scriptures 
 in so many places, and here plainly by Augus- 
 tine's exposition, testify, shall reign buta small 
 time, and that toward the last judgment, hath 
 been revealed long sithence, to be the Pope 
 himself, Christ's own Vicar, and that he hath 
 persecuted the Saints of their sect for these 
 thousand years at the least. Which is no more 
 but to make the Devil to be loose, and Anti- 
 christ to reign the whole thousand years, or 
 the most part thereof, that is, almost the whole 
 time of the Church's state in the new Testa- 
 ment, which is against this and other Scrip- 
 tures evidently, appointing that to be the time 
 of the Devil's binding : Yea it is to make An- 
 tichrist and the devil weaker toward the day 
 of judgment than before, and the truth better 
 to be known, and the fiiitli more common, the 
 nearer we come to the same judgment ; which 
 is expressly against the Gospel, and this pro- 
 phecy of .(ohn. 
 
 We see that the sectsof Luther, Calvin, and 
 other, be more spread through the world than 
 they were ever before, and consequently the 
 Pope and his religion lessened, and his power 
 of punishing, or, as they call it, persecuting the 
 said Sectaries, through the multitude of iiis 
 adversaries, diminished How then is the 
 
 Chapter 20. 
 Pope Antichrist, whose force shall be greater 
 at the latter end of the world, than before? or 
 how can it be otherwise, but these sect mas- 
 ters should be Antichrist's near precursors, 
 th:'.t make Christ's cliief ministers and the 
 church's chief governors that have been these 
 thousand years and more to be Antichrist's, 
 and themselves and their sects to be true, that 
 come so near the time of the devil's loosing 
 and seduction, and of the personal reign of 
 Antichrist. 
 
 ver. 8. The camp of the Saints. Augustine m 
 the 20tli book de Civ. Dei, c. 11. It is not to be 
 taken t/iiit the persecutors shall gather to an i/ place, 
 a.^ though the (amp of the Saints or the beloved 
 city .should he hut in onej/lace, which indeed are no 
 other thing hut the Chun h of Christ spread through 
 the irhdle world. And therefore xvheresoever the 
 Church shall then he, ii/iich shall he in all Nations 
 even then, tor so much is insinuated hi/ this kttitude 
 of the earth here sjii'cijicil, there shall the tents of 
 the Saints be, and the beloved City of God, and 
 there shall she be besieged bt/ all her enemies, which 
 shall be in every Country where she is, in most cruel 
 and forcible sort. So writeth this profound holy 
 Doctor. Whereby we see, that as now the 
 particular Churches of England, Scotland, 
 Flanders and such like, be persecuted by their 
 enemies in those Countries, so in the time of 
 Antichrist, the Churches of all Nations, as of 
 Italy, Spain, France, and all other which now 
 be quiet, shall be assaulted as now the afore- 
 said are, and much more, for that the general 
 persecution of the whole, shall be greaterthan 
 the particular persecution of any Churches in 
 the world. 
 
 ver. 9. There came down afire. It is not meant 
 of the fire of Hell, saith Augustine, lib. c. 12. 
 into which the wicked shall be cast after the 
 resurrection of their bodies, but of an extraor- 
 dinary hcl|> that {Jod will send from heaven, to 
 give succour to the Saints of the Church that 
 then shall fight against the wicked: or, the 
 very fervent and burning zeal of religion and 
 God's honour, which God will kindle in the 
 hearts of the faithful, to be constant against all 
 the forces pf t'^at great persecution. 
 
 ver. 12. Avother book. This is the book of 
 (iod's knowledge or predestination, wherein 
 that which before was hid to the world, shall 
 be opened, and wherein the true record of every 
 man's works shall be contained, and they have 
 their judgment diversely according to their 
 works, and not according to faith only, or lack 
 of faith only. For all infidels, as Turks, obsti- 
 nate .lews, and Heretics, shall never come 
 to that examination, being otherwise con' 
 demned. 
 
APOCALYPSE. 437 
 
 works. 13 And the sea gave the dead that were in it, and death and hell gave their dead that 
 were in them, and ii was judged of every one according to their works. 14 And hell and death 
 were cast into the pool ot tire. This is the second death. 15 And he that was not found written 
 in the book of life, was cast into the pool of fire. 
 
 CHAPTER XXI. 
 Heaven and earth being made new, John seelh the new city Jerusalem prepared and adorned for the 
 spouse of the Lamh. 6 The just are glorified, 7 and the wicked thrust into the pool of fire. 12 The 
 •wall and gales and foundations of the city are described and measured : 18 all which are gold and 
 crystal, precious stones and pearls. 
 
 1 And I saw a new heaven and a now earth, for the first heaven and the first earth was gone, 
 and the sea now is not. '2 And 1 .lohii saw the holv city .lerusalem new descending from heaven, 
 prepared of God, as a bride adorned for her hushund. 3 And 1 heard a loud voice from the 
 throne, saying: Behold the tabernacle of God with men, and he will dwell with them. And 
 they shall be his people : and he God with them shall be their God. 4 And God shall wipe 
 away all tears from their eyes : and death shall be no more, nor mourning nor crying, neither 
 shall there be sorrow any more, which first things are gone. 5 And he that sat in the throne, 
 said: Behold 1 make ail things new. And he said to me : Write, because these words be 
 most faithful and true. 6 And he said to me : It is done, I am Alpha and Omega: the begin- 
 ning and the end. To him that thirstcth 1 will give of the fountain of the water of life, gratis. 
 7 He that shall overcome, shall possess these things, and I will be his God : and he shall be my 
 son. 8 But to the leartul, and incredulous, and execrable, and murderers, and Ibrnicators, and 
 sorcerers, and idolaters, and all liars, their part shall be in the pool burning with fire and brim- 
 stone, which is the second death. 9 And there came one of the seven Angels that had the 
 vials full of the seven last plagues, and spake with me, saying: Come, and 1 will show thee the 
 bride, the wife of the Lamb. 10 And he took me up in spirit unto a mountain great and high : 
 and he showed me the holy city Jerusalem descending out of heaven from (iod, 11 Ilavmg 
 the glory of God, and the light thereof like to a precious stone, as it were to the .Tasper stone, 
 even as chrystal. 12 And it had a wall great and high having twelve gates, and in the gates 
 twelve Angels, and names written thereon, which are the names of the twelve tribes ol the 
 children ot Israel. 13 On the East, three gates : and on the North, three gates : and on the 
 South, three gates: and on the West, three gates. 14 And the wall of the city having twelve 
 foundations: and in them twelve names, of the twelve Apostles of the Lamb. 14 And he that 
 spake with me, had a measure of a reed, of gold, to measure the city and the gates thereof, and 
 the wall. 16 And the city is situated quadranglewise, and the length thereof is as great as 
 also the breadth : and he measured the city with the reed for twelve thousand furlongs, and the 
 length and height and breadth thereof be equal. 17 And he measured the wall thereof of a 
 hundred forty-four cubits, the measure of a man which is an Angel. 18 And the building of the 
 wall thereof was of jasper stone : but the city itself pure gold, like to pure glass. 19 And the 
 foundations of the wall of the city, were adorned with all precious stone. The first foundation, 
 the jasper: the second, the sapphire: the third, the calcedonius: the fourth, the emaraud. 20 
 The fifth, the sardoni.\ : the sixth, the sardius : the seventh, the crysolitus: the eighth, the 
 berillus : the ninth, thetopazius: the tenth, the crysophrasus : the eleventh, the hyacinth ; the 
 twelfth, the amethyst. 21 And the twelve gales: there are twelve pearls, one to every one: 
 and every gate was of one several pearl, and the street of the city pure gold, as it were trans- 
 parent glass. 22 And temple I saw not therein: for our Lord the God omnipotent is the Temple 
 thereof, and the Lamb, 23 And the city needeth not sun nor moon to shine in it: for the glorv 
 of God hath illuminated it, and the Lamb is the lamp thereof 24 And the Gentiles shall walk 
 in the light of it: and the kings of the earth shall bring their glory and honou-r into it. 25 And 
 the gates thereof shall not be shut by day : for there shall be no night there. 26 And they shall 
 bring the glory and honour ol nations into it. 27 There shall not enter into it any polluted thin^, 
 nor that doth abomination and maketh lie, but thevthat are written in the book of life of the Lamb. 
 
 CHAPTER XXII. 
 The tree of life being watered with living water, yielded fruits every month. 3 There is neither curse 
 nor night in the city. 6 The Angel that showed John all these things, refuseth to be adored of 
 him. 14 He telleth him that the just shall enter iiito the city, but the reitt shall be cast forth. 18 
 Lastly, he protesteth and threateneth against them that shall presume to add to this prophecy, or take 
 away from the same. 
 
 1 And he showed me a river of living water, clear as crystal, proceeding fron: the seat of 
 God and of the Lamb. 2 In the midst of the street thereof, and on both sides of the river, the 
 
 Annotations. Chapter 21. 
 ver. 18. Pure gold. Gregory, lib. \S. Moral. \ ver. 22. Tempfe. All external sacrifice which 
 can. 28, saith, the heavenly state is resembled now is necessary duty of the faitiiful, shall then 
 to gold, precious stone, crystal, glass, and the cease, and therefore there shall need no mate- 
 like, tor the purity, clarity, glittering of the terial Temple. 
 
 glorious bodies: where one man's body, con- ver. 27. Not enter into it. None not perfectly 
 science, and cogitations are represented to cleansed of their sins, can enter into this hea- 
 another, as corporal things in this life are seen I venly Jerusalem, 
 through crystal or glass. 
 
':38 
 
 APOCALYPSE. 
 
 'ree of life, yielding twelve fruits, rendering his fruit every month, and the leaves of the tree 
 for the curing of the Geniiles. 3 Ami no curse shall be any more : and the scat of God and 
 of the Lamb shall be in it, and his ser%'uiiis shall serve iiim. 4 And ihey shall see his tace : 
 and his name m liieir forclu-ads. 5 And night shidi be no more • and they shall not neei the 
 light of lamp, nor the light of the sun, because our Lord God doth illuminate them, and they 
 sfall reign forever and ever. 6 And he said to me, These words arc mpst faithful and true. 
 And our Lord the God of the spirits of the Prophets, sent his Angel to show his servants those 
 things which must be done quickly. 7 And bthuld I come quickly. Blessed is he that keepeth 
 the words of the prophecy of this book. 8 And I.loiin which have heard, and seen these things. 
 And after I had heard and seen, I fell down to adore before the feetof the Angel which showed 
 me these thincrs : 9 And he said to mc. See thou do not, for J am thy fellow servant and of 
 thy brethren tTie prophets, and of them that keep the words of this book. Adore God. 10 And 
 he saith to me. Seal not the words of the prophecy of this book, for tiie time is near. 11 He 
 that hurteth, let him hurt yet : and hetiiatisin filth, let him be fdthy yd: and he that is 
 just, let him be justified yet : and let the holy be sanctified yet. 12 E«hold I come quickly, 
 and my reward is with irie, to render to every man according to his works, 13 I am Alpha 
 and Omega, the first and the last, the beginning and the end. 14 Blessed are they that wasii 
 their stoles : that their power may be in the tree of life, and they may enter by the gates into 
 the city. 15 Without are dogs and sorcerers, and the unchaste, and nuirderers, and servers of 
 idols, and every one that loveth and maketh a lie. 16 I Jesijs have sent nnne Angel, lo te.'-tify to 
 you these things in the Ghurclies. I am the root and stock of David, the bright and morning star. 
 17 And the spirit and the bride say, Come, And he that heareth, let him say. Come. And he 
 that thirsteth, let him come : and he that will, let him take the water of life gratis. 18 For I 
 testify to every one, hearing the words of the prophecy of this book, L'' any man shall add to 
 these things, God shall add upon him the plagues written in this book. VJ An 1 if any man 
 shall diminish of the words of the book of this prophecy : God shall take away his part out of 
 the book of life, and out of the holy City, and of these things that be written in this book. 'M 
 Saith he that giveth testimony of these things. Yea I come quickly : Amen. Come Lord 
 Jesus. 21 The grace of our Lord .Tesi;s Christ be with you all. Amen. 
 
 A.NNOTATIONS. 
 
 ver. 2. The tree of life. Christ is our tree of 
 life: in the Church, by the B. Sacrament: and 
 in heaven, by his visible presence and influence 
 of life everlasting both lo our bodies and souls : 
 of whom Solomon saith, the tree of life to all that 
 apprehend him. Prov. 5. 
 
 ver. 8. To adore before. You see it is all one 
 to adore before the feet of the Angel, and to 
 adore the Angel : though to adore him, be not 
 expressed as in the 19th chap. v. 10. 
 
 ver. 11. He that hurteth. It is not an exhorta- 
 tion, but a commination or threatening, that 
 how far soever the wicked increase in naugh- 
 tiness, God hath provided answerable punish- 
 ment for them. 
 
 ver. 11. Let himbe justified yet. Man by God's 
 grace, doing good works, doth increase his 
 justice. 
 
 ver. 12. According to his worht. Heaven is 
 there ward, hire, and repayment for good works, 
 in all the Scriptures, yet the adversaries will 
 not see it. 
 
 ver. 18. If any man shall add. The author of 
 the Commentaries upon this book, bearing the 
 name of Ambrose, saith thus of this point. He 
 nuiketh not thix proteslntion apninst tlie Eorposilors 
 of his prophecy, but against Heretics, for the Ex- 
 positor doth aid or diminish nothing, out openeth 
 
 Chapter 22. 
 the obscurity of the narration, or shourlh the moral 
 or spiritual sense. He curseth the.refure Heretics 
 that iised lo add somewhat of their own that uas 
 false, and to take away other things that were con- 
 trary to their heresies. So saitn this ancient 
 Writer. And this was the property of them 
 in all ages, and so it is of ours now, as we 
 have noted through the whole Bible, and as we 
 have in sundry places set forth to the sight of 
 all indifferent readers in the New Testament, 
 that all the world may see that the Apostle's 
 curse is fallen upon them, and may beware of 
 them. 
 
 ver. 20. Come Lord Jesits. And now, O Lord 
 Christ, most just and merciful, we thy poor 
 creatures that are so afflicted for confession and 
 defence of the holy. Catholic, and Apostolic 
 truth, contained in this thy sacred book, and 
 in the infallible doctrine of thy dear Spouse 
 our mother the Church, we cry also unto 
 thy Majesty with tenderness of our hearts 
 unspeakable, COME LORD JESUS QUICK- 
 LY, and judge betwixt us and our adver 
 saries, and in the meantime, give patience, 
 comfort, and constancy, to all that suffer for 
 thy name, and trust in thee. O Lord God, 
 our only helper and protector, tarry not long. 
 Amen. 
 
 FINIS. 
 
APPENDIX. 
 
 After the first part of the volume was printed, and while reviewing the 
 work to compile the Index of contents, it was discovered that a few short 
 marginal notes had been .unintentionally omitted. Tliey are here subjoined 
 in the order in which they occur. 
 
 MATTHEW . 
 
 Chapter 12 : ver. 25. Kingdom dirided. 
 Therefore the kingdom of heretics cannot 
 possibly stand, because it is always full of 
 division and dissension. 
 
 Chap. 15 : ver. 36. Disciples gave. Here 
 we see ajrain that the people must not be tlieir 
 own carvers, not receive the sacraments, or 
 other spiritual sustenance, immediately of 
 Christ, or at their own hand, but of their spi- 
 ritual governors. 
 
 Chap. 18 : ver. 15. If thy brother. That 
 is, as Chrysostom here expoundeth it, tell the 
 prelates and chief pastors of the church : for 
 they have jurisdiction to bind and loose such 
 olienders, by the words following, verse 16. 
 
 Chap. IS : ver. 17. 7'c// the church. All 
 joining together in the unity of Christ's church, 
 in the councils and synods, or public prayers, 
 is of more force than of any particular man. 
 
 Chap. 19 : ver. 29. Wife. Hereof Ls ga- 
 thered, that the apostles, among other things, 
 left their v^ives also to follow Christ. Hicr. 
 lib. 1. adv. Jommun. 
 
 Chap. 20 : ver. 26. Gentiles override. Su- 
 periority is not here forbidden among Chris- 
 tians, neither ecclesiastical nor temporal ; but 
 heathenish tyranny is forbidden, and humility 
 commended. 
 
 Chap. 22 : ver. 10. Bad and good. Not 
 only good men be within the church, but also 
 evil men, against the heretics of these days. 
 
 Chap. 24 : ver. 1 1 . False •prophets. There 
 were in the people false prophets, as among 
 you also shall be ; lying ministers, which 
 shall bring in sects of perdition. 
 
 MARK. 
 Chapter 1 : ver. 44. Show thyself. Our 
 
 Saviour when he healed the leper by extraor- 
 dinary miraculous power, would not yet break 
 order, but sent the party to the priest. 
 
 Chap 3: ver. 31. Become mad. See here 
 the conceit of worldly friends, who think zeal 
 of religion madness ; and therefore count 
 them mad that are zealous in God's cause 
 and for the Catholic faith ; and the more zeal- 
 ous the more mad. 
 
 Chap. 5 : ver. 12. Into the sivine. It is not 
 without mystery that the devils desired, and 
 Christ suffered them to enter into the swine, 
 signifying that filthy livers be meet dwelling 
 places for devils. , Aug. tract. 6. in epist. Jovirt. 
 
 LUKE. 
 
 Chapter 10 : ver. 1. Sevenfy-tivo. As the 
 twelve apostles did represent the higher degree 
 of the clergy, called bishops ; so these seventy- 
 two bear the figure of the inferior clergy, 
 called priests. 
 
 Chap. 15 : ver. 8. What woman. This 
 woman is the Catholic church, who also con- 
 tinually seeketh her lost children. 
 
 JOHN. 
 
 Chapter?: ver. 18. He that speaketh. It 
 is spoken of antichrist specially, and it is true 
 of all heretics. Aug. tract. 29. in Evaii. Jovin. 
 
 Chap. 8 : ver. 44. Man killers. Augustine 
 compareth heretics in their spiritual murders 
 by driving Christian men out of the church, 
 to the devil that drove our parents out of Pa- 
 radise. Cont. lit. Pctil. lib. 2. cap. 13. 
 
 Chap. 10: ver. 1. Thief and robber. The 
 thief is the heretic specially ; and any other 
 that unlawfully break in upon the sheep to 
 kill and destroy them by false doctrme and 
 otherwise. 
 
EXPLICATION. 
 
 Of certain words in the Rhcmish New Testament, not familiarly used. 
 
 A. 
 Advent — The cominsr. Mat. 24. 27. 
 Agnition — Knowledge, or acknowledging. 
 
 Philemon 6. 
 Allegory — Mystical speech. Gal. 4. 24. 
 Amen — Expounded, John 8. 34. 
 Anathema — Expounded, Romans 9. 3. 
 Archsynagogue — Expounded, Mark 5. 23. 
 Assist — Angels standing and attending at 
 
 their ministry. Luke 2. 19. 
 Assumption — Christ's departure out of this 
 
 world by his death and ascension. Luke 
 
 9. 5L 
 Azymes — Unleavened bread. Mat. 26. 17. 
 
 C. 
 Calumniate — Violent expression by word or 
 
 deed. Luke 3. 14. 
 Catechumens — Those who are catechized. 
 Componafion — Mixing, adulteration. 
 Character — Mark or stamp. Rev. 13. 16. 
 Commessations — Immoderate banquets, with 
 
 riotous wantonness. Gal. 5. 21. 
 Condign — Comparable. Romans 8. 18. 
 Contristate — Make heavy or sad. Eph. 4. 30. 
 Co-operate — Working with others. Romans 
 
 8. 28. 
 Corbona — Expounded, Mat. 27. 6. 
 
 D. 
 Depositum — Expounded, 1 Timothy 6. 20 ; 
 
 2 Timothy 1. 12, 14. 
 Didrachm — Expounded, Mat. 17. 24. 
 Djminical day — Sunday. Rev. 1. 10. 
 Donaries — Gifts offered to God for his temple. 
 
 Luke 21. 5. 
 
 E. 
 Evacuated — Made void, and having no part 
 
 with Chri.st. Gal. 5. 4, 11. 
 Evangelize — Preaching the Gospel. 
 Eunuchs — Gelded men. 
 Euro aqiiila — North-east wind. Acts 27. 14. 
 ExinanUed — Abased exceedintrly. Phil 2 7 
 
 F. 
 Fiduce — Faith. 
 
 G. 
 Gratis — For nothing ; freely ; without desert. 
 
 H. 
 Holocaust — Sacrifice, burnt in honour of God. 
 
 Hebrews 10. 6. 
 Hosts — Sacrifices. 1 Cor. 10. 18. 
 
 I. J. 
 
 Invocated — Called upon and prayed unto 
 Acts 9 21. As invocation of saints. 
 
 Issue — Good event. 1 Cor. 10. 13. 
 
 Justice — Quality whereof a man is just or 
 justified. Romans 4. 
 N. 
 
 Neophyte — Expounded, 1 Tim. 3. 6. 
 P. 
 
 Parax.lcte — Expounded, John 4. 14. 
 
 Parasceve — The Jews' Sabbath eve. Mark 
 15. 42. 
 
 Pasch — Paschal Lamb, and Easter. Luke 
 22. 1. 
 
 Pentecost — Whitsmitide, and space of fifly 
 days. 
 
 Pre/i./ii/wn — Detennination before. Ephesians 
 3. 11. 
 
 Presence — Expounded, Romans 2. 26. 
 
 Prescience — Foreknowledge. Acts 2. 23. 
 
 Prevaricator — Transgressor. Romans 2. 23. 
 
 Prevarication — Transgression. Romans 2. 25. 
 
 Proposition — Loaves .proposed, and set upon 
 the Table, in the temple before God. 
 R. 
 
 Repropifiate — Make reconciliation for sins. 
 Hebrews 2. 17. 
 
 Resolution — Separation of body and soul, and 
 departing of this life. 2 Timothy 4. 6. 
 
 Resuscitate — Raise, quicken, renew and re- 
 vive grace. 2 Timothy 1. 6. 
 S. 
 
 Sahhalism — Time of resting and ceasing from 
 labours. Hebrews 4. 9. 
 
 Sacrament — Mystery. Eph. 1. 9, and 3. 3. 
 9, and 5. 32. 
 
 Sanctum sanctorum — Holy of holies. Inmost 
 and holiest place of the Jews' temple. He- 
 brews 9. 2. 
 
 Sindon — Fine Linen. Matthew 27. 59. Mark 
 15. 46. Luke 23. 53. 
 
 Superedificd—'QyxMeA upon Christ the prin- 
 cipal Stone. 1 Peter 2. 5. 
 T. 
 
 Tetrarch — Governor of a fourth part of a coun-- 
 try. Matthew 14. 2. 
 
 Thrones— Highei order of Angels. Col. L 16. 
 
 Victims — Sacrifices. Acts 6, 27. 
 
INDEX, 
 
 Abolishing the sacrifice of the nltar, 2 Thes. 2. 3. 
 
 Abolishing Ihesaci-iticeof the Mass, Mat. 24. 15. 
 
 Abomination of desolation, Mat. 24. 15. 
 
 Abraham blessed by Melcliisedsc, Heb. 7. 7. 
 
 Abraham's bosom, Luke 16. 32. 
 
 Abraham's tithes, Heb. 7. 4. 
 
 Abraham's works before faith, Rom. 4. 1. 
 
 Abrenuntio, 1 Peter 3. 21. 
 
 Absolution, John 20. 23. 
 
 Absolution by Paul, 2 Cor. 2. 6. 
 
 Abstinence, Mat. 15. IS. 
 
 Abstinence from meats, Mark 7. 15. 
 
 Abstinence, heretical, Luke 2. 37. 
 
 Abstinence, hypocritical, Col. 2. 22. 
 
 Absurdities if lae church errs, Eplres. 5. 29. 
 
 Abuse of philosophy. Col. 2. 8. 
 
 Abuse of Scripture, Col. 2. 16, 25. 
 
 Acception of persons, .Tames 2. 1. 
 
 Actions of Christ as Priest, Heb. 5. 7. 
 
 Actions of infidels, sin, Rom. 14. 23. 
 
 Active life, Luke 10. 42. 
 
 Actual concupiscence, Rom. 7. 7. 
 
 Adam builds Eve, .lohn 19. 34. 
 
 Adam and Eve, Acts 1. 14. 
 
 Adding to the Bible, Rev. 22. 18. 
 
 Admittance to the priesthood, 1 Tim. 3. 6. 
 
 Admonition respecting the apocalypse, Rev. 1. 1 
 
 Adoration, Rev. 22. 8. 
 
 Adoration by all nations, John 4. 23. 
 
 Adoration of angels. Col. 2. 18. 
 
 Adoration of Christ in the mass, Heb. 1. 6. 
 
 Adoration of creatures, Acts 10. 25. 
 
 Adoration of God, Mat. 4. 12. 
 
 Adoration of images, Heb. 1 1. 21. 
 
 Adoration of relics. Mat. 14. 12. 
 
 Adoration of the ark, Heb. 9. 4. 
 
 Adoration of the crucifix, Heb. 9. 4. 
 
 Adoration of the host. Mat. 2. 11. 
 
 Adoration of the sacrament. Mat. 2. 11. 
 
 Adoration spiritual. Mat. 4. 12. 
 
 Advocacy of Christ, 1 John 2. 1. 
 
 Advocates for men, 1 John 2. 1. 
 
 Afflictions, 2 Cor. 1. 5. 
 
 Afllicied, comforted by faith, Heb. 10. 38.- 
 
 AgapcE, 1 Cor. U. 20. 
 
 Ahab and Jezebel, Rev. 2. 20. 
 
 Allegorical sense of scripture, Gal. 4. 24. 
 
 Alleluia not translated, Rev. 19. 4. 
 
 All sins confessed to a priest, James 5. 16. 
 
 All tongues are sanctified, John 19. 20. 
 
 Alms, Luke 12. 34. 
 
 Almsgiving religiously, Philip. 4 18. 
 
 Alms honour God, 2 Cor. 9. 12. 
 
 Alms increase grace, 2 Cor. 9. 9. 
 
 Almsmen blessed, Acts 21. 35. 
 
 Alms meritorious, Luke 16. 9. 
 
 Alms, preference in, Gal. 6. 10. 
 
 Altars, Heb. 13. 10. 
 
 Altai:, sacrament of, John 6. -32. 
 
 Altar, sacrifice of, Luke 22. 19. 
 
 .\ltar, sanctified by the Lord's body. Mat. 23. I9l 
 
 Altars, cost of. Mat. 26. 8. 
 
 Altars material, Heb. 13. 10. 
 
 .\mbition, Luke 22. 24. 
 
 Amen, Rev. 19. 4. 
 
 Amen not translated, .lohn 8. 34. 
 
 Amendment of heretics, Titus 3. 11. 
 
 Anabaptists abuse scripture, James 2. 1. 
 
 -Analogy of faith, Romans 12. 6. 
 
 Anathema, Rom. 9. 3. 
 
 Ancients, disagreement of, Phil. 3. 15. 
 
 .\.ngel adored by John, Rev. 19. 10. 
 
 Angelical life. Mat. 22. 30. 
 
 Angelic honours, Col. 2. 18. 
 
 .\ngelic invocation. Col. 2. 18. 
 
 .\ngelic orders, Eph>'s. 1. 21. 
 
 Angelic patronage. Acts 12. 15. 
 
 Angelic protection. Mat. 18. 10. 
 
 Angels, Col. 2. 18. 
 
 Angels, advocates, 1 .lohn 2. t. 
 
 Angels harboured, Heb. 13. 2. 
 
 Angels, honour of. Col. 2. 13. 
 
 Angels, images of, Acts 17. 29. 
 
 Angels inferior to priests, John 20. 23. 
 
 Angels invocation of. Col. 2. 18. 
 
 Angels know our hearts, Luke 15. 10. 
 
 Angels know our thoughts, 1 Cor. 2. 11. 
 
 Angels, nine orders of, Ephes. 1. 21. 
 
 Angels our protectors, 1 John 2. 1. 
 
 Angels, patronage of, Acls 12. 15. 
 
 .Angels, patrons, 1 John 2. 1. 
 
 Angels, patrons in miracles, John 5. 2. 
 
 Angels, protection of. Mat. 18. 10. 
 
 Angels, religion of, Col. 2. 18. 
 
 Angels, workers of miracles, John 5. 2. 
 
 Anoiling, James 5. 14. 
 
 Antichrist, Mat. 24. 29. 
 
 Antichrist, adoration of. Rev. 13. 7. 
 
 Antichrist against Christ, 2 Thes. 2. 3. 
 
 Antichrist, forerunners of, 2 Thes. 2. 3. 
 
 .\ntichrist not in the Church, 2 Thes. 2. 3. 
 
 Antichrist not the pope, 2 Thes. 2. 3. 
 
 Anticlirist's coming, 2 Thes. 2. 3. 
 
 Antichrist's deceptions. Rev. 12. 15. 
 
 Anticlirist's followers, 2 Thes. 2. 9. 
 
 Antichrist siitmg in the church, 2 Thes. 2. 
 
 Antichrists, many, 2 Thes. 2. 3. 
 
 Antichrist's name secret, Rev. 13. 19. 
 
 Antichrist's persecution, Rev. 20. 8. 
 
 Antichrist's pride, 2 Thes. 2. 3. 
 
 Antichrist's reign. Rev. 20. 2. 
 
 Antichrist's temple, 2 Thes. 2. 3. 
 
 Antichrist, worship of, 2 Thes. 2. 4. 
 
 Antiquity of images, 1 John 5. 21. 
 
 Antiquity of the church. Gal. 2. 4. 
 
 Antiquity of the scripture, Gal. 2. 4. 
 
 Apocalypse, admonition concerning, Rev. 1. 1. 
 
 Apocalypse, difficulty of, Rev. 1. 1. 
 
 Apostacy from Rome, 2 Tlies. 2. 3. 
 
 Apostacy general, 2 Thes. 2. 3. 
 
 Apostles approve Paul's doctrine, Gal. 2. 2. 
 
 Apostles, authority of, Luke 6. 31. 
 
442 
 
 INDEX. 
 
 Apostles blessed the chalice, 1 Cor. 10. IC] 
 
 .\poslles, ealechism of, Heb. 6. I. 
 
 Apostles' commission general. Gal. 2. 7. 
 
 Apostles, commission or. Gal. 2. 7. 
 
 Apostles' commission particular, GaL 2.7. 
 
 Apostles, creed of, 2 Thee. 2. 15. 
 
 Apostles, difference of, .i Cor. 12. 11. 
 
 Apostles dignity of, I-uke 6. 3!. 
 
 Apostles, doctrine of, Rum. 6. 17. 
 
 Apostlesliip belonss to tlie pope, Ephes. 4. 11. 
 
 Apostles left their wives, Luke 4. 38. 
 
 Apostles, liturgy of. Acts 13. 2. 
 
 Apostles made priests, l.uke 22. 19. 
 
 Apostles, mass of, Acts 13. 2. 
 
 Apo.«tles, name of, Luke 6 31. 
 
 Apostles, power to remit sins, Mat. 18. 18. 
 
 Apostles, preaching of, Rom. 1. 10. 
 
 Apostles' precepts, 1 Cor. 7. 12. 
 
 Apostles receive the Holy Ghost, Acts 2- 4. 
 
 Apostles used mass, Acts 13. 2. 
 
 Apo.stlss, wives of, Mat. 8 \4. 
 
 Apostles, writing of, Rom. 1. 10. 
 
 Apostolical blessing, Rom. 1. 7. 
 
 Apostolical faith, Rom. 12. 6. 
 
 Apostolical salutation, Rom. I. 7. 
 
 Apostolical trailition, Mat. 15. 9. 
 
 Application of ('hiist's merits, Col. 1. 24. 
 
 Appointment by thecliurch, Acts 15. 20 
 
 Approbation of Paul's doctrine, Gal. 2 2. 
 
 Archbishops depend upon the pope, John 21. 17. 
 
 Arch heretics, Mat. 23. 8. 
 
 Arch heretics, false Chrisis, Mark 13. 6. 
 
 Arch heretics, false prophets, Mark 13. 22. 
 
 Arch heretics, masters, Mat. 23. 8. 
 
 Arch heretics, tliisves, .lobn !0. 1. 
 
 Arians like Proiestant.s, John I. 1. 
 
 Ark of Noah, 1 Peter 3. 21. 
 
 Arrogatlon of knowledge by heretics, 1 Tim. 6. 20. 
 
 Ashes consecrated. Rev. 6. 9. 
 
 Assemblies Catholic, Mat. 18. 20. 
 
 Assemblies heretical. Mat. 24. 26. 
 
 Assemblies schisn)atical, Acts 15. 28. 
 
 Assumption of Virgin .Mary, Acts 1. 14. 
 
 Augustine against church ceremonies, Gal. 4. 3. 
 
 Augustine, conversion of, Rom. 13. 13. 
 
 Augustine maintains but two sacraments.Gal. 4. 3. 
 
 Augustine on festivities, Gal. 4. 10. 
 
 Augustine on holydays, Gal. 4. 10. 
 
 Augustine, quoted falsely. Gal, 4. 1. 
 
 Augustme's rule, 1 Cor. 14. 
 
 Auricular confe.ssion, James 5. 16. 
 
 Authority of indulgences, 2 Cor. 2. 10. 
 
 Authority of Peter's successors, Mat. IG. 18. 
 
 Authority of priests to excommunicate, 1 Tvm. 1. 
 
 20. 
 Authority of princes, Rom. 13. 1. 
 Authority of scripture, John 6. 58. 
 A.uthority of the church, John 6. 58. 
 Authority of tradition, 2 Thes. 2. 15. 
 Autotheism of Calvin, John 11. 29. 
 Ave Maria, Luke 1. 28. 
 Avoiding of scandal, A.OU 22. 24. 
 Avoiding the excommunicated, 1 Cor. 6. 
 
 B. 
 
 Babylon, Rev. 17. 5. 
 Babylon and Home, Rev. 17. 5. 
 Babylon interpreted. Rev. 17. 18. 
 Babylon Is Rome, 1 Pet. 5. 13. 
 Babylon, mystery. Rev 17. 5. 
 Balaam, type of heretics, Rev. 2. 14. 
 Baptism, Mat. 3 11. 
 
 Baptismal ceremonies, Mark 7. 34. 
 Baptismal exoiClsin, Mark 7. 34. 
 Baptismal names, Luke I. 63. 
 Baptism by John, Mat. 3. 11. 
 Baptism, incorporation with Christ, John 3. 5. 
 Baptism, ceremonies of, 1 Pet. 3. 21. 
 Bapti.sm, concupiscence after it, 1 John 3. 4. 
 Baptism figured, by Bethesda, John 5. 2. 
 Baptism gives faith. Gal. 3. 27. 
 Bui)tism gives grace. Gal. 3. 27. 
 Baptism gives justification, Gal. 3. 27. 
 Baptism indelible, 2 Cor 1. 22. 
 Baptism necessary to salvation, John 3. 3. 
 Baptism of Christ, Mat. 3. 16. 
 Baptism of heretics damnable, 1 Pet. 3. 21. 
 Baptism of .schismatics damnable, 1 PeL 3. 21. 
 Baptism supplied, John 3. 3. 
 Baptism remits sin, Heb. 10. 18. 
 Baptism witli water, John 3. 3. 
 Barefoot friars, Mark 6. 9. 
 Barnabas consecrated. Acts 13. 2. 
 Beads, 1 Cor. 14. 
 Beast the Eighth, Rev. 17. 11. 
 Beginning of Peter's primacy. Acts 1. 15. 
 Belief of saints, Philemon 5. 
 Believing, eating, John 6. 32. 
 Benefits of sacrament, John 4. 23. 
 Bethesda figure of baptism, John 5. 2. 
 Bible, additions to. Rev. 22. 18. 
 Bible, deductions from. Rev. 22. 18. 
 Bigamists, 1 Tim. 3. 2. 
 Bigamus bishop, 1 Tim. 3. 2. 
 Bigamy excluded from orders, Titus 1.6. 
 Binding and loosing. Mat. 18. 18. 
 Binding of Satan, Rev. 20. 7. 
 Bishopping, Acts 8. 17. 
 Bishops, Acts 13. 3. 
 Bishops and priests, Philip 1. 1. 
 Bishops and priests distinct, Philip 1. 1. 
 Bishops, blessing of. Mat. 19. 13. 
 Bishops' blessing remits sin, Mat. 10. 12. 
 Bishops called apostles. Rev. 1. 20. 
 Bishops instructed by Paul, 1 Tim. 3. 2. 
 Bishops, judicial power of. Rev. 20. 4. 
 Bishops, ministers of reconciliation, 2 Cor. 5. 18L 
 Bishops of Rome wicked. Mat. 23. 3. 
 Bishops' power against heretics, 2 Cor. 10. 6. 
 Bishops, succession of, Ephes. 4. 13. 
 Bishops try doctrines. Gal. 2. 2. 
 Bishops' visitation. Acts 15. 36. 
 Bishop, universal. John 21. 17. 
 Blasphemy of Calvin, Mat. 27. 46. 
 Blessed lady, Luke 1.42. 
 Blessing a pre-eminence of priests, Heb. 7. 8. 
 Blessing of bishops, Mat. 10. 12. 
 Blessing of creatures, Mark 8. 7. 
 Blessing of fathers, Heb. 7. 7. 
 Blessing of mothers, Heb. 7. 7. 
 Blessing of persecution for Christ, Luke 6. 23. 
 Blessing of priests, Heb. 7. 7. 
 Blessing o( the chalice, 1 Cor. 10. 16. 
 Blessing of the table, 1 Tim. 4. 4. 
 Blessing with the cross, Luke 24. 50. 
 Blindness of heretics, 2 Cor, 4. 14. 
 Blood dedicates both Testaments, Luke 22. 20. 
 Blood in the chalice, Luke 22. 20. 
 Blood of Christ, 1 John 1. 7. 
 Blood of heretics, Rev. 17. 6. 
 Boasting of the Spirit, 1 John 4. 1. 
 Bodies glorified, Rev. 21. 18. 
 Bodies of saints, duties to, Mat. 14. 12. 
 Body and blood of Christ in the supper, Mark 14. 
 22, 24. 
 
INDEX, 
 
 413 
 
 Rody of Chriet contemned, Ileb. 10. 29. 
 
 Uody of Christ, duly to, Mark 15. 46. 
 
 Body of Christ eaten perpetually, Ileb. 8. 4. 
 
 liody r{ Christ, sacrifice of the altar, Heb. 10. 5. 
 
 Uody of Christ sacrificed perpetually, Heb. 8. 4. 
 
 Body of Christ sanctifies the altar, Mat. 23. 19. 
 
 Books hurtful, Acts I/. 29. 
 
 Books of judgment opened, Rev. 20. 12. 
 
 Bosom of Abraham, Luke 10. 32. 
 
 Both kuids not necessary. John 6. 53. 
 
 Bread and wine, 1 Cor. 11. 23. 
 
 Bread, holy, 1 Tim. 3. 5. 
 
 Bread, name of Christ, John 6. 32. 
 
 Bread of Protestants profane, 1 Cor. 11. 29. 
 
 Bread, supersubstantial, Mat. 6. 11. 
 
 Bread, unleavened, 1 Cor. 11. 23. 
 
 Breaking vow of chastity, 1 Tim. 5. 11. 
 
 Brentiani, John 20. 19. 
 
 Brethren of Christ, Luke 8. 20. 
 
 Brother's wife, marriage of, Mark 12. 19. 
 
 Building of churches, Luke 7. 5. 
 
 Buildlug of gold, 1 Cor. 3. 12. 
 
 Building of monasteries, Luke 7. 5. 
 
 Building of stubble, 1 Cor. 3. 12. 
 
 Cainan, Luke 3. 36. 
 
 Calling and order of priests, Heb. 5. 1. 
 
 Calling of preachers, Heb. 5. 1. 
 
 Calvin, Luke 16. 28. 
 
 Calvinism, abomination of desolation, Mark 13. 
 
 14. 
 Calvinists, curse against, 1 John 5. 21. 
 Calvinisis, forerunners of Anticlirist, 2 Thes. 2. 4. 
 Calvin's autotheism, John 11.29. 
 Calvin's blasphemy. Mat. 27. 46. 
 Calvin's comnmnion an idol's temple, 1 Cor.8.10. 
 Calvin's doctrine, Mark 13. 14. 
 Canon of the mass, John 17.20. 
 Canonical hours. Acts 10. 9. 
 Canonical scripture distinguished, page 24. 
 Canonical scriptures, Gal. 2. 4. 
 Canonizing of saints. Mat. 2. 16. 
 Care of Christ, Rev. 2, 1. 
 Care of saints, Rev. 2. 26. 
 Carnal Jew, Rom. 2. 29. 
 Carnal laws, Rom. 2. 29. 
 Carnal liberty. Gal. 5. 13. 
 Caro factus est, devotion of, John 1. 14. 
 Carpenter's son. Mat. 13. 55. 
 Casting of lots, Acts 1. 26. 
 Casting out of the synagogue, John 9. 22. 
 Catechism of the apostles, Heb. 6. 1. 
 Catholic assemblies. Mat. 18. 20. 
 Catholic church, Luke 24. 47. 
 Catholic church of all nations, Mat. 28. 19. 
 Catholic church's miracles. Mat. 17. 19. 
 Catholic church the only church, 1 Jolm 2. 3. 
 Catholic faith, Rom. 1. 8. 
 Catholic men's obedience, Acts U. 18. 
 Catholic, name of, Acts 11. 26. 
 Catholic parents, 2 Tim. 1. 5. 
 Catholics, Acts 11.26. 
 Catholics, abstinence of, Mat. 15. 18. 
 Catholics, Papists, Acts, 11. 26. 
 Catholic speeches, I Tim. 6. 20. 
 Catholic terms, 1 Tim. 6. 20. 
 Catholic unlearned. Luke 10. 21. 
 Cause of justification, 1 Tim. 1. 5. 
 Caution in translating the Bible, John 2. 4. 
 Censures ecclesiastical, 2 Cor. U. 8. 
 Censures of the church. Mat. 16. 19. 
 
 Cephas, Mat. !G. IS. 
 
 Ceremonies, meaning of, .Tnhn 9. 6. 
 
 Ceremonies of baptism, 1 Pet. 3. 21. 
 
 Ceremonies of the church. Gal. 4. 3. 
 
 Ceremonies take away sins, John 13. 10, 
 
 Ceiinlhus the heretic, 2 John 10. 
 
 Chains of Peter, Acts 12. 6. 
 
 Chains of Paul, Acts 28. 20, 
 
 Chalice blessed, 1 Cor. 10. 16. 
 
 Chalice, blood not wine, Luke 22. 20. 
 
 Chalices at Christ's supper, Luke 22, 17. 
 
 Character Indelible, 2 Cor. 1. 22. 
 
 Charity, 1 Cor. 13. 2. 
 
 Charily inherent, Rom. 5. 5. 
 
 Charity justifies, not faith, 1 Cor. 13. 13. 
 
 Charily lost by mental sins^ 1 Cor. 13. 13. 
 
 Chaste life. Mat. 19. 12. 
 
 Chastity, vow of. Mat. 19. 12. 
 
 Cheerful giving, 2 Cor. 9. 5. 
 
 Children sanctified, 1 Cor. 7. 14. 
 
 Chiliasis, Rev. 20. 7. 
 
 Chrism in confirmation. Acts 8. 17. 
 
 Christ, John 1. 1. 
 
 Christ adored in the mass, Heb. 1. 6. 
 
 Christ a king, Heb. 5. 6. 
 
 Christ and Melchisedec, Heb. 7. 3. 
 
 Christ a priest, Heb. 5. 6. 
 
 Christ a priest for ever, Heb. 7. 17. 
 
 Christ, author of justice, 1 Cor. 1. 30. 
 
 Christ called bread, Jolm 6. 32. 
 
 Christ can exhibit his body under any form, Hat. 
 
 17. 2. 
 Christ, confessing of, Mat. 10. 22. 
 Christ delivered the fathers from hell, Luke 16.12, 
 Christ divided in the sacrament, Mat. 27. 40. 
 Christ divided upon the cross. Mat. 27. 40. 
 Christ descended into hell, Luke 16. 22. 
 Christ, festivities of, Gal. 4. 10. 
 Christ followed by women, Luke 8. 3. 
 Christ, following of, Luke 5. 28. 
 Christ grants his mother's petition, John 2. 5, 
 Christ, head of the church, Ephes. 1. 22. 
 Christ healeth without creatures, Jolm 5. 2. 
 Christ honours marriage, John 2. 2. 
 Christian adoration, John 4. 23. 
 Christian festivals. Gal. 4. 10. 
 Christian liberty, 2 Cor. 3. 17. 
 Christian, name of. Acts 1 1. 26. 
 Christian observation of festivals, Gal. 4. 10, 
 Christian Pentecost, Acts 20. 16. 
 Christian worship, John 4. 23. 
 Christians, Acts 11. 26. 
 Christians, kings and priests. Rev. 1.6. 
 Christ imitated, 1 Thes. 1. 6. 
 Christ, in the sacrament. Mat. 26. 11. 
 Christ left many things untaught, John 16. 12, 
 Christ, Mediator, 1 Tim. 2. 5. 
 Christ of both tribes, Judah and Levi, Luke 1. 36, 
 Christ our only advocate, 1 John 3. J. 
 Christ, picture of. Acts 17. 5. 
 Christ in the sacrament. Mat. 26. 11. 
 Christ remits sin by the priest's ministry, Mark 3, 
 
 10. 
 Christ's ascension. Acts 1. 11. 
 Christ saveth without creatures, John 5, 2. 
 Christ's blessing, Luke 24. 50. 
 Christ's blessing referred to creatures, Mat. 26. 26, 
 Christ's blood contemned, Heb. 10. 29. 
 ChrL-jt's blood remits sin, 1 John 1. 7. 
 Christ's body above nature, Luke 4. 30. 
 Christ's body and blood in the supper, Luke 22.19. 
 ChrL^l's body discerned, 1 Cor. 11. 29. 
 Christ's body eaten perpetually, Heb. 8. 4. 
 
4-14 
 
 INDEX. 
 
 Christ's body honoured, Mat. 21. 8. 
 Clivisi's body In aivers forms, Mark 16. 12. 
 Christ's body in the saciatiieiit, John 20. 19. 
 Christ's brethren, Luke 8. 20. 
 Christ's cave of his church, Ilev. 2. 21. 
 Christ's cottimi.ssion, John 20. 21. 
 Christ's cross abolished, Rev. 13. 17. 
 Christ's descent into hell, I Pet. 3. 19. 
 Chri-st's divine nature, John 11. 29. 
 Christ's essence, John 11. 29. 
 Christ's example of penance, Mark 1. 12. 
 ChrisVs flesh glveth life, John (j. C3. 
 Christ's flesh, John 6. 63. 
 Christ's grace, John 3. 31. 
 Christ's image, Rev. 13. 17. 
 Christ's love to his church, Ephes. 5. 25. 
 Christ's merits, Phil. 2. 9. 
 Christ's merits applied, Col. 1. 24. 
 Christ's passion efficient, Heb. S. 9. 
 Christ's passion remits sin, 1 John 1. 7. 
 Christ speaking metaphorically, John 6. 66. 
 'Christ's power, John 3. 31. 
 Christ's prayers efTectual, Heb. 5.7. 
 Christ's priesthood, Heb. 5. 1 . 
 Christ's priesthood external, Heb. 8. 3. 
 Christ's protection to the church, Mat. 28. 20. 
 Christ's reign. Rev. 20. 4. 
 Christ's sacrifice perpetual, Heb. 7. 17. 
 Christ's sepulchre visited. Mat. 28. 1. 
 Christ's side builds the church, John 19. 31. 
 Christ's side sends out sacraments, John 10. 34. 
 Christ's speeches not written, Acts 20. 35. 
 Christ's spittle works miracles, Mark 8. 33. 
 Christ's supper, 1 Cor. 11. 20. 
 Christ suffered hell upon tlie cross, Heb. 5. 7. 
 Christ tolerates evil, John 12. 6. 
 Church and scripture compared, Gal. 2. 4. 
 Church iit Rome, Gal. 2. 7. 
 Church out of Christ's side, John 19. 34. 
 Church built upon Christ, Ephes. 2. 20. 
 Church built upon Peter. Mat. 16. 18. 
 Church built upon the apostles, Ephes. 2. 20. 
 Church cannot err, John 1 7. 27. 
 Church caiinot fall. Mat. 24. 2. 
 Church cared for. Rev. 2. 1. 
 Churcii catholic, 1 John 2. 3. 
 Church censures, Mat. 16. 19. 
 Church ceremonies. Gal. 4. 3. 
 Church combines good and evil. Mat. 22. 11. 
 Church declares canonical scripture. Gal. 2. 4. 
 Church d'ifines sacraments, John 13. 14. 
 Church discerns spirits, 1 John 4. 1. 
 Church, disobedience to. Mat. 18. 17. 
 Church erreth not, Luke 18. 8. 
 Churches, building of, Luke 7. 5. 
 Churches, cost of, Mat. 26. 8. 
 Churches dedicated, John 10. 22. 
 Churches, seven. Rev. 1. 20. 
 Church in the desert, Rev. 12. 6. 
 Church, heads of. Ephes 1 . 22. 
 Church honours the Virgin Mary, Luke 1. 42, 48. 
 Church increasing, Mark 4. 31. 
 Church invisible, Rom. 11.4. 
 Church the principal creature, Ephes. 5. 29. 
 Church knows scripture, 2 Cor. 3. I. 
 Church, love of Christ to, Ephes. 5. 25. 
 Church lost by mortal sins, 1 Cor. 13. 13. 
 Church tnaterial, Luke 7. 5. 
 Church makes decrees, Acts 15. 20. 
 Churcli never errs, Ephes. 5 24. 
 Churcli not under man's judgment, 1 Cor. 2. 14. 
 Church of Rome not Babylon, Rev. 17. 5. 
 Church ornaments, John 12. 5. 
 
 Church, pillars of truth, 2 Tim. 3. 15. 
 
 Church possesses the Holy Ghost, John 16.16. 
 
 Church, prayers of, Luke 6. 12. 
 
 Church, precepts of, 1 Thes. 4. 8. 
 
 Church prlmilive, John 6. 58. 
 
 Church, principal creature, Ephes. 5. 29. 
 
 Church profaned, Mark 11. 16. 
 
 Chuich protected by Christ, Mat. 28. 20. 
 
 Church remits sin, Mat. 12. 32. 
 
 Church's antiquity, Gal. 2. 4. 
 
 Church's appointments. Acts 15.20. 
 
 Church's authority, John 6. 58. 
 
 Church's customs, 1 Cor. 11. 16, 
 
 Church's dignity, Ephes. 5. 29. 
 
 Church's excommunication, .John 9. 22. 
 
 Church's exorcisms, 1 Tim. 3. 5. 
 
 Church's opinion of vulgar translations, Heb. 11. 
 
 21. 
 Church's perpetuity. Acts 2. 47. 
 ("hurch's rector, 1 Tim. 3. 16. 
 Church's security. Mat. 16. 18. 
 Church's testimony to the scriptures, Gal. 2. 4. 
 Church's unity, Ephes. 4. 5. 
 Church's vlsililllty, Mat 5. 15. 
 Church teaches many things, John 16. 12. 
 Church triumphant, Ephes. 8. 25. 
 Church under no man's judgment, 1 Cor. 2. 14. 
 Church unerring, Luke IS. 8. 
 Church unity, Ephes. 4. 5. 
 Church universal, Luke 24. 47. 
 Church visible, Acts 11. 24. 
 Church without spot or wrinkle, Ephes. 5. 25, 
 Church without superstition. Acts 17. 22. 
 Clergy and clerk, 1 Pet. 5.3. 
 Clergy, continuing of, Luke 1. 23. 
 Clergy, dealing in the world, Luke 12. 14. 
 Clergy exempt from tribute, Rom. 13. 6. 
 Clergy, exemptions of, Mat. 17. 26. 
 Clergy, lordliness of, I Pet. 5. 3. 
 Clergy, name, I Pet. 5. 3. 
 Clergy, privileges of, Mat. 17. 26. 
 Clergy, superiority of, 1 Pet. 5. 3. 
 Clergy, tyranny of, 1 Pet. 5. 3. 
 Clerk and clergy, 1 Pet. 5. 3. 
 Coadjutors of Peter, Luke 5. 7. 
 Colen, three kings of. Mat. 2. 11 
 Colleges, building of, Luke 7, 5. 
 Comfort of the afflicted, Heb. 10. 38. 
 Coming of antichrist, 2 The.s. 2. 3. 
 Commandments and counsels, Mark 10. 2L 
 Commandments and traditions. Mat. 19. 12. 
 Commandments kept, Luke 10. 28. 
 Commandments kept by men, Mat. 19. 12. 
 Commandments of Councils, Acts 15. 20. 
 Commandments of God, Mat. 11. 30. 
 Commandments of men, Mark 7. 7. 
 Commandments possible. Mat. 11.30, 
 Commandments possible to be kept, 1 John 5. 3. 
 Commandment the fourth, 1 Tim. 3. 4. 
 Commemoration sacrifices, Luke 22. 19. 
 Commission of the apostles, GqI. 2. 7. 
 Common living. Acts 2. 44. 
 Common people read the scriptures, Preface 12. 
 Communication with heretics, 2 Cor. 6, 14. 
 Communication with tire excommunicated, 2 
 
 Thes. 3. 14. 
 Communion, 1 Cor. 11. 21. 
 Communion and mass, 1 Cor. 11. 24. 
 Communion by massmen, John 6. 58. 
 Communion in one kind, John 6. 58. 
 Commtmiou of heretics, 1 Cor. 11. 24. 
 Communion, part of the mass, 1 Cor. 11. 24. 
 Community of goods. Acts 2. 44. 
 
INDEX. 
 
 445 
 
 community of life, Acts 2. 14. 
 
 Comparison of scripture and the cliurcli, Gal. 2. 
 
 concupiscence, Rom. 6. 12. 
 
 Concupiscence after baptism, 1 .lolin 3. 4, 
 
 concupiscence defiletli notllie just, Rom. 7. 25. 
 
 Concupiscence in tliought, Rom. 7. 15. 
 
 concupiscence not sin, James 1. llj. 
 
 Concupiscence, remedy for it, 1 'I'im. 5. 15. 
 
 Concupiscence, sin, Rom. 6. 12. 
 
 Confession, James 5. 16. 
 
 Confession auricular, Joiin 20. 23. 
 
 Confession before mass, 1 Cor. II. 28. 
 
 Confession of all mortal sins, John 20. 23. 
 
 Confession of Christ, Mat. 10. 32. 
 
 Confession of Christ's truth. Mat 10. 32. 
 
 Confession of faith, Luke 12. 8. 
 
 Confession of faith necessary, Rom. 10. 8. 
 
 Confession of sin, Jolin 20. 23. 
 
 Confession particular, Mark 1 5. 
 
 Confession secret, John 20. 23. 
 
 Confession to priests, Luke 17. 14. 
 
 Confirmation, Acts S. 17. 
 
 Confirmation indelible, 2 Cor. 1. 28. 
 
 (;onscience, Mark 15. 15. 
 
 Con.science, honour of. Mat, 27. 3. 
 
 Conscience in honour. Mat. 27. 24. 
 
 Conscience opposed. Mat. 27. 24. 
 
 Consecration, Mat. 26. 26. 
 
 Consecration by priests only, I Cor. 11. 24. 
 
 Consecration of altars, Rev. 6. 9. 
 
 Consecration of Paul and Barnalias, Acts 13. 2. 
 
 Consecration of priests, 1 Tim. 4. 14. 
 Consecration of the elements, 1 Cor. 11. 24. 
 Consecration, words of, 1 Cor. 11. 24. 
 Contemplation solitary, Mark 1.35. 
 Contemplative life, Luke 10. 42. 
 Contempt of Christ's blood, Hei3. 10. 29. 
 Continency, 1 Cor. 7. 6. 
 
 Continency of married persons 1 Cor. 7. 5, 6. 
 Continency of priests, Luke 1. 23. 
 Continency of the clergy, 1 Cor. 7. 32. 
 Continual succession of bi.'^hops, Eplies. 4. 13. 
 Continual succession of the true temple, Heb. 
 
 9. 4. 
 Contrition, 2 Cor. 7. 10. 
 Contrition for sin, 2 Cor. 7. 9. 
 Conventicles of heretics. Mat. 24. 2o. 
 Converting of souls, James 5. 20. 
 Conversation with heretics, 2 John 10. 
 Corporale, Mat. 27 59. 
 Corporal presence, John 12. 8. 
 Corporals, .Mat. 27. 59. 
 Cost of altars. iMat. 26. 8. 
 Cost of churches. Mat. 26. 8. 
 Council of Jerusalem, Acts 15. 6. 
 Councils, Luke 1. 3. 
 Councils and fathers, Heb. 10. 11. 
 Councils general. Acts 15. 28. 
 Councils provincial. Acts 15. 28. 
 Councils try doctrines. Gal. 2. 2. 
 Counsel evangelical, I Cor. 7. 25. 
 Counsels and precepts, Mat. 19. 12. 
 Counsels not precepts, I Cor. 7. 25. 
 Covering of sin, Rom. 4. 7. 
 Creature blessed by Christ, Mat. 26. 26. 
 Creature, principal, Ephes. 5. 29. 
 Creatures adored, Acts 10. 25. 
 Creatures, miraculous virtue of, John 5. 2. 
 Creatures, religious worship of, Rev. 19. 10. 
 Credit, rash, 1 Thes. 5. 21. 
 Creed of the apostles, 2 Tim. 2. 15. 
 Cross hoi V, John 19. 17. 
 Cross of Christ, Heb 9.4. 
 
 Cross, sacrifice of, I?eb. 5. 7. 
 
 Cross, sign of, 1 Tim. 3. 5. 
 
 (':ross, sufferings' of, Ileb. 5. 7. 
 
 Crowns of Doctors, 1 Pet. 5 4. 
 
 Crowns of priests, I Pet. 5. 3. 
 
 Crucifix, Heb. 9. 4. 
 
 Crucifixion of Peter, John 21. 18. 
 
 Cup of devils, 1 Cor. 10.21. 
 
 Cups at Christ's supper, Luke 22. 17. 
 
 Curious questions, 1 Tim. 1. 4. 
 
 Curse against the Calviiiists, 1 John 5. 21. 
 
 Curse for altering the Bible, Kev. 22. 18. 
 
 Curse of Paul upon new (ioclrine. Gal. 1. 8. 
 
 Custom of the church, 1 Cor 11. 16. 
 
 D. 
 
 Day of judgment uncertain, 2 Thes. 2. 2. 
 
 Day of our Lord, 1 Cor. 3. 13. 
 
 Days, Rom. 14. 5. 
 
 Days distinguished, Rom. 14. 5, 
 
 Days observed, Ca\. 4. 10. 
 
 Days of fasting, Mat. 15. 9. 
 
 Deaconesses, 1 Tfm. 5. 9. 
 
 Deacons, Acts 6. 3. 
 
 Dead, prayers for, 2 Cor. 5. 10. 
 
 Dead saints interfere for the living. Mat. 17. 3. 
 
 Dead saints pray for the living, 2 Pet. 1. 15. 
 
 Dead saints, translation of. Mat. 14. 12. 
 
 Dealing of clergy in the world, Luke 12. 14. 
 
 Death of Christ in the sacrament, 1 Cor. 11. 26. 
 
 Death of Virgin Mary, Acts 1. 14. 
 
 Decrees against books. Acts 19. 19. 
 
 Dedication of both Testaments in blood, Luke 22. 
 20. 
 
 Dedication of churches, John 10. 22. 
 
 Demeritorious works, I Cor. 5. 10. 
 
 Deposilum, 1 Tim. 6. 20. 
 
 Descent of Christ to Hell, 1 Pet. 3. 19. 
 
 Deserving of heaven, Luke 20. 35. 
 
 Desperation, Mat. 27. 3. 
 
 Desire of revenge, Luke 9. 55. 
 
 Determination of councils, Acts 15. 31. 
 
 Devil confounded. Acts 19. 15. 
 
 Devil's cup, 1 Cor. 10. 21. 
 
 Devil sinned from the beginning, 1 John 3. 8. 
 
 Devil's table, 1 Cor. 10. 21. 
 
 Devil's temptations, Luke 4. 13. 
 
 Devoledness to Christ's body, Mark 16. 1. 
 
 Devotion, Luke 19. 4. 
 
 Devotional signs, Luke 19. 4. 
 
 Devotion of the people, I Cor. 14. 
 
 Devotion of verbum caro factus est, John I. 14. 
 
 Devotion of Zacclreu.s, Luke 19. 8. 
 
 Devotion to holy places, Mat. 17. 9. 
 
 Difference between counsels and precepts, 1 Cor. 
 
 7. 25. 
 Difference between Jewish and apostolical tradi- 
 tions. Mat. 15. 9. 
 Difference between idols and images, 1 John 5.2L 
 Difference between prayer to Christ and saints, 
 
 1 Tim. 2. 5. 
 Difference of days. Rev. 1. 10. 
 Difference of glory in Heaven, Mat. 20. 2. 
 Difference of meats. Mat. 15. 11. 
 Difference of merits. Mat. 13. 8. 
 Difference of merits and rewards. Mat. 20. 23. 
 Difference of rewards, Mat. 13. 8. 
 Difference of rewards in Heaven, Mat. 20. 9. 
 Difficulties in scriptures. Preface 13. 
 Difficulties of the apocalypse. Rev. 1. 1. 
 Dignity of apostles. Luke 6 31. 
 Dignity of Rome Mat. 16. 18. 
 
446 
 
 INDCX. 
 
 Dignity of snints, I.uke ?0. 36. I 
 
 nigiiity of tliechurcb. Ejihes. 5.29. ' 
 
 Dignity of the keys, Mai. IG. 19. ) 
 
 Diininisliing of llie Hible, Kev. 22. 18. j 
 
 Dioiiysius Uie Areopaglte, A<isl7. 3';. i 
 
 Disagreement of am-ieiil fnllieis, P'.iil. 3. 13. 
 
 Di.sceining of Clirisl'.s body, 1 for. 11. 29. 
 
 Discernment of spirits, 1 John 4. 1. 
 
 Diseases not natural, I.uke 13. 16. 
 
 DisolieJience dunnuiMe. Horn. 14. 17. 
 
 I)isohedien(-e to llie cliurcli, Miit. 18. 17. 
 
 Disorders in woisliip, 1 Cor. 14. 27. 
 
 Dissensions in reliKion, Arts 15, 2. 
 
 Dissensions of Heretics, Mnik 3. 24. 
 
 DislinctlOM between 1 ishops and priests Phil. 1.1. 
 
 Distinction of days, Hon). 14. 5. 
 
 Divinity of glory in Heaven, Mat. 20. 9. 
 
 Doctors, Mut. 23. 10. 
 
 Doctors' crowns, I Pet. 5. 4. 
 
 Doctrine of Paul tried by Peter, Gal. 2. 2. 
 
 Doctrine of llie apostles, Uom. 6. 17. 
 
 Doctrine of tbe falbers, Ileb. 13. 7. 
 
 Doctrines of Paul apijroved, C.'al. 2. 2. 
 
 Doctrines tried by bishops, Gal. 2. 2. 
 
 Doctrines tiled by councils, Gal. 2. 2. 
 
 Doing against conscience. Maik 8. 36. 
 
 Doing well for reward, 1 Cor. 9. 23. 
 
 Dominion, tyrannical, foi bidden, 2 Cor. 2. 24. 
 
 Double perfection, Phil. 3. 12. 
 
 Doubts resolved by the pope, Luke 22. 31. 
 
 Drinks, I Tim. 5. 23. 
 
 Dues of pastors, 1 Cor. 9. 7. 
 
 Dues of preachers, I Cor. 9. 7. 
 
 Duiia, Heb. 11. 21. 
 
 Duty lo parents, Mark 7. 11. 
 
 Duly to spiritual teachers. Gal. 6. 6. 
 
 Duty to ihe bodies of Christ and saints, Mark 15. 
 
 46. 
 Dying to sin Rom. 6. 10. 
 
 E. 
 
 Easter, Acts 12. 1. 
 
 Easy sacrameiils, Gal. 4. 3. 
 
 Ealing, believing, .lolm 6, 32. 
 
 Ealing of Christ peipelual, lleb. 8. 4. 
 
 Eating of meats, Rom. 14. 17. 
 
 Ecclesiastical aulliorily, 1 Cor. 5. 4. 
 
 Ecclesiaslical censures, 1 Cor. 5. 4. 
 
 Ecclesiastical funclions, 1 Tim. 3. 1. 
 
 Ecclesiaslical jurisdiclinn, Mai. 16. 19. 
 
 Ecclesiastical power, 2 Cor, 13, 10. 
 
 Ecclesiaslical wiiiings used with scriptures, 2 
 
 Thcs, 2. 10. 
 Effects of excommunication, 1 Tim. 1.20. 
 Effects of exirems unction, James 5. 15. 
 Effects of the sacrament, John 6. 53. 
 Effects of ihesucrainenliuone kind, whole, John 
 
 6. 58. 
 Elect laii, 2 Pel. 1. 10. 
 Elem^nis after consecration called bread and 
 
 wine, Mai, 26. 29. 
 Elements consecrated, 1 Cor. 11.24. 
 Elemenls ia the sacraments, Gal. 4. 3. 
 Elias lliH prophet. Mat, 17. 11. 
 Ember days, A-.ls 13. 3. 
 Emulalioii, Acts 6. I. 
 Euoch, lleb. II. 5. 
 
 Enoch ami Klias yet alive. Rev. 11. 4. 
 lipipliaiiy, .Mill. 2. I. 
 Eiiifile of Clhist, 2 Cor. 3. 3. 
 E|ii.slle of J. lines ag-iiiisl f.iilh, James 2. 14. 
 Error iiul in Ihe chuicli, l,uke 19. 8. 
 
 Error of Peter, Gal. 2. U. 
 
 Error of pip*;,. Luke 22, 31. 
 
 Esau, Rom. 9. 10. 
 
 E^liniulion of trodilion, 2 Thes. 2. I.T. 
 
 Elernul pvieslLood of Christ, Heb. 7. 17. 
 
 Eternal siiciifice, .Mat. 9 13. 
 
 Llcrnity of the new priesthood, Heb. 7. 21. 
 
 lOuci.ai ii^l a SBcrimient, Mat. 26. 26. 
 
 IMJcliurist a sncrilice. Mat. 26. 26. 
 
 Fuclinrit-tia, Heb. 13. 15. 
 
 Kve luildtiiby Adam, John 19. 34. 
 
 Kvenf-iing, Acts 10. 9. 
 
 Rverlasii'ng life, Rom. 6. 23, 
 
 Eveseducpt. 2 Cor. 11. 3. 
 
 r.vil peiniitled. Murk 10.4. 
 
 Evil tolerated by Cbrisl, Jolm 12, G. 
 
 Example of penance by CIrisi. Mink 1. IZ. 
 
 Examples of imnis-hnienl, Luke 13. 2. 
 
 Examples of iradiliun, 2 Thes. 2. 15. 
 
 Excellency of Christ's grace, John 3. 31. 
 
 Excellency of Chi isl's power, John 3. 31 
 
 Excellency of power, 1 Pet. 2. 13. 
 
 Excellency of ibe sciiplures, 2 Tim. 3. 16. 
 
 Excellency of ihe Virgin Maiy, I.uke 1.43. 
 
 Excotninunicaled, avoiding of, 1 Cor. 6. II. 
 
 Kxcomrnunicaled, z.-al ag:unsl. Gal. 1.8. 
 
 Excominunicalion, Mat. 18. 17. 
 
 Excommunication by heretics, John 9. 22. 
 
 ExcoiTiiiiunicaiion by PiiiM, 2 Cur. 2, 6. 
 
 Excominunicalion by piie.st.s. Mat. 18. 17. 
 
 Excoiiimunicalion by the chuich, Mat, 18. 17. 
 
 Excommunicalion of heretics, I Tim. 1. 20. 
 
 Excommunication with coipoial pains, Acts 5.3. 
 
 Excuses against reconciliation to God, Mat. 22. 5. 
 
 Execution ol laws against conscience, Mai. 27. 24. 
 
 Execulioii of laws against the innocent, Mark 15, 
 
 15. 
 Exemption from obedience to princes denied, 1 
 
 Pel, 2. 18, 
 Exemptions of the clergy, Mat, 17. 26. 
 Exori'iMii, MaikT. 34. 
 Exorcisms al baptism, Mark 7. 34. 
 Exorcisms of the church, 1 Tim. 3. 5. 
 Expense for Christ, Maik 14. 4. 
 Expenses for the church, Mai. 26. 8. 
 ExposiUon of mysteries. Rev. 13. 1. 
 External ceremonies, John 9,6. 
 External devotion, Luke 19. 4. 
 External elemenls. Gal, 4. 3. 
 External priesthood, Heb. 7. 12. 
 E.vlernal sacrifice, Heb. 7. 12. 
 External worship of God, Gal. 4. 3. 
 Extreme unclion, James 5 14. 
 
 Faith, Heb. 11. L 
 
 Fiiilh alone, Mut. 7. 21. 
 
 Kaiib, analogy of, Roin. 12. 6. 
 
 Fiiilli and woilis, James 2. 22. 
 
 Faith by hearing, I Cor. 1. 5. 
 
 Faith confessed, Lulce 12. 11. 
 
 Faith comforts the afflicted, Heb. 10. 38, 
 
 Failli denied, James 2. 14. 
 
 Faith examined, Rom. 16, 17. 
 
 Failli, foundation of justification, Rom. 5. 2. 
 
 Faith gives ni.t grace. Gal. 3. 27. 
 
 Faith gives not juslitication. Gal. 3. 27. 
 
 F'liili iiiiown, Mat, 17. 20. 
 
 Faithless heretics, Maik 12. 24. 
 
 l'aitlilK.ss men believe not the real presence, Jolin 
 
 6. 66. 
 Fuiili necessary lo the sacrament, Mark 14. 23, 24. 
 
INDEX. 
 
 4i7 
 
 Faith not by reading, 1 Cor. 1. 5. 
 
 Faiili not only, Mat. 7. 21. 
 
 Faith not to be muved, I,uke 8. 13. 
 
 Faith of Peiei's successors, i.uke 22. 31. 
 
 Faith of Peter unfailing, Luke 22. 31. 
 
 Faith of saints, Pliilemon 5. 
 
 Faith planted hy miracles, 2 Cor. 12. 12. 
 
 Faith required in prayers, James I. 6. 
 
 Faith, Roman, Rom. 1.8. 
 
 Faith, rule of, Rom. 2. 6. 
 
 Faith, special, .lames 2. 26. 
 
 Faith without works, James 2. 26. 
 
 Faith workelh by charity. Gal. 5. 6. 
 
 Faith zealous, 1 Cor. 12. 9. 
 
 False application of scripture, Luke 4. 8. 
 
 False Cluists, Mark 13. 6. 
 
 False martyrs. Mat. 5. 10. 
 
 False prophets, .Mark 13. 22. 
 
 False teachers, 1 John 4. 6. 
 
 False titles of heretics, Acts 1 1. 26. 
 
 Fantastical imputative justice, Rom. 3. 22. 
 
 Fasting, Mat. 9. 14. 
 
 Fasting and prayer, Mat. 17. 21. 
 
 Fastnig days, Mat. 15. 9. 
 
 Fasting meritorious, 1 Cor. 15. 32. 
 
 Fasting public. Mat. 6. 16. 
 
 Fasting religious, Luke 2. 37. 
 
 Fast of Lent, Mat. 4. 2. 
 
 Fathers and councils, Heh. 10. 11. 
 
 Fathers called the sacrifice the mass, 1 Cor.10.22. 
 
 Fatheis, disagreement of, Phil. 3. 15. 
 
 Fathers, Greek and Latin, Preface 18. 
 
 Fathers honoured the Virgin Mary, Acts 1. 14. 
 
 Fathers, meaning of, James 2. 24. 
 
 Fathers' opinion upon the reading of the Bible, 
 
 Preface 12. 
 Fathers, spiritual. Mat. 23. 10. 
 Fathers went to the pope for information, Luke 
 
 22. 31. 
 Fathers, worship of, John 4. 20. 
 Fear, 1 Jolur 4. 18. 
 Fear of God, 1 John 4. 18. 
 Fear of hell, Acts 24. 25. 
 Fear, servile, I John 4. 18. 
 Feast of Virgin Mary, Acts 1. 14. 
 Feasts, Gal. 4. 10. 
 Feasts of martyrs. Gal. 4. 10. 
 Feasts of saints, Heb 13 7. 
 Feigned words of hereti;;s, 2 Pet. 2. 3. 
 Festivals observed, Gal. 4. 10. 
 Festivities of Clnist, Gal. 4. 10. 
 Festivities of saints. Gal. 4. 10. 
 Festivity of Virgin Mary, Gal. 4. 10. 
 Few sacraments, G.il. 4. 10. 
 Figurative and real presence, Heb. 1.3. 
 Figurative sasriftces, Luke2i. 19. 
 Figures of S!i?rainents, Luke 22. 19. 
 Final impsnitsnee, Mat. 12. 32: 
 Fire from H vaven. Rev. 20.9. 
 First council at Jerusalem, Acts 15. 6. 
 Fishing by Peter. Luke 5. 6. 
 Fi.shiugfor souls, Luke 5. 10. 
 Fleshly estiniati in of mati'mny, Ephes. 5. 32. 
 Followers of Anti'^hrist, 2 Thes. 2. 9. 
 Following Chiist, Luke 5. 23. 
 Force of alms, Luke 11. 41. 
 Forerunners of Antichrist, 2 Thes. 2. 3. 
 Forgiveness of sins, Rom 4. 7. 
 Forgiveness of sins after death. Mark 3. 29- 
 Formal cause of justiticaiion, Gal. 6. 15. 
 Forsaking all f)r Christ, M irk 10. 30. 
 Four gospelf, sum of, Page 26. 
 Fourth comintindment, 1 Tim. 4. 4. 
 
 Free will, Mat. 16. 27. 
 
 Free will and grace, 1 Cor. 15. 10. 
 
 Free will and grace concur, 2 Cor. 3. 5. 
 
 Friars, barefoot, Mark 6. 9. 
 
 Fruits of alms, 2 Cor. 9. 9. 
 
 Fruit of images, I John 5. 21. 
 
 Fruits of heretics, Mat. 7. 16. 
 
 Full remission of sin by baptism, Heb. 10. 8. 
 
 Functions ecclesiastical, 1 Tim. 3. 1. 
 
 G. 
 
 Game, running for it, 1 Cor. 9. 24. 
 
 Garments priestly, Rev. 1. 13. 
 
 General apostacy, 2 Thes. 2. 3. 
 
 General councils. Acts 15. 6. 
 
 Gentiles committed to Paul, Gal. 7. 2. 
 
 Gifts of miracles, Mark 16. 17. 
 
 Giving cheerfully, 2 Cor. 9. 5. 
 
 Glorified bodies, Rev. 21. 18. 
 
 Glory in Heaven, 2 Cor. 1. 14. 
 
 God," .Mat. 4. 12. 
 
 God accepts not persons, Rom. 9. 14. 
 
 God and our lady, Acts 15. 28. 
 
 God causes not sin, Rom. 3. 3. 
 
 God draws without free will, John 6. 44. 
 
 God not contained in peace. Acts 7. 48. 
 
 God not the author of sin. Mat. 6. 13. 
 
 God punishes sin, Rom. 1.26. 
 
 God's covenant with man, Heb. 8. 10. 
 
 God's grace forceth no man, 2 Cor. 6. I. 
 
 God's grace workmg with man, James 4. 8. 
 
 God's justice, Rom. 10. 3. 
 
 God's longsuflfering, Rom. 2. 4. 
 
 God's ministers his coadjutors, 2 Cor. 6. 1. 
 
 God's predestination, 2 Pet. 1. 10. 
 
 God's predestination taketh not away freewill, 
 
 Rom. 8. 30. 
 God's providence to Rome, Acts 27. 23. 
 God's word corrupted, 2 Cor. 4. 2. 
 God the S_in called the Word, John 1. 1. 
 God to be served before princes, Maik 12. 17. 
 Going after Satan, 1 Tim. 5. 15. 
 Going out, mark of heieiics, AcU= 15. 24. 
 Going to law before heathens or heretics, I Cor. 
 
 6. 6, 7. 
 Good and evil in the church. Mat. 13. 30. 
 Good pastors, John 10. 11. 
 Goods lost for religion, Heb. 10. 34. 
 Good works. Mat. 16. 27. 
 Gold v.'orks bef ire faUh, Acts 10. 2. 
 Good works concur with predestination, 2 Pet I. 
 
 10. 
 Good works justify, Mat. 6. 1. 
 Good works inerito.ious. Rim. 2. 6. 
 Good works necessary. Mat. 25. 1. 
 Good works to be rewarded, 2 Tim. 1. 12. 
 Gospel, Mark 8. 35. 
 
 Gospel in unwritten tradition, Gal. 1. 8. 
 Gospel not tlie written word only, Rom. 1. II, 
 Gospel preached to infidels, Mat. 24. 14. 
 Gospels, sum of. Page 26. 
 Gospel, sufferings for, Marks. 35. 
 Govern nentspiiitual, 1 Pet. 2. 13. 
 Government temporal, I Pet. 2. 13. 
 Grace, 2 Cor. 6 1. 
 Grace and free will, 2 Cor. 3. 9. 
 Grace and free will concur, 2 Cor. 3. 5. 
 Grace increased by alms, 2 Cor. 9. 9. 
 Grace by baptism. Gal. 3. 27. 
 Grace forceth not the will, 2 Cor. 6. I. 
 Grace from God, Rev. 1. 7. 
 Grace from the Virgin Mary, Rev. 1. 4, 
 
44S 
 
 INDEX. 
 
 Grace given by marriage, Ephes. 5. 32. 
 
 Grace given in orders, 1 Tim. 4. 14. 
 
 Grace of God works Willi man, James 4. 8. 
 
 (jiace of Hie sacrament in one kind, Jolm 6. 5S. 
 
 »;race, the effect of tlie New Testament, ileb.8.10. 
 
 Grace uncertain, Kev. 2. 4. 
 
 Great Antichrist, 2 Thes. 2. 3. 
 
 Greek fathers, Preface 18. 
 
 Greek liturgies. Acts I. 14. 
 
 Greek text, Preface 16. 
 
 Gregory, Pope, dislikes the "Universal Bishop," 
 
 John 21. 17. 
 Gregory, Pope, furthers Antichrist's pride, 2 Thes. 
 
 2. 3. 
 Gregory's reverence of councils, Acts 15. 28. 
 Grounds of indulgences, 2 Cor. 2. 10. 
 Grounds of pardons, 2 Cor. 2. 10. 
 Guilt of one offence, James 2. 10. 
 
 n. 
 
 Hallowing of creatures, 1 Tim. 4. 5. 
 
 Harbouring of angels, Heb. 13. 2. 
 
 Hardness of scripture, 2 Pet. 3. 16. 
 
 Hay and wood and stubble, 1 Cor. 3. 12. 
 
 Head and body, Ephes. 1. 22. 
 
 Head of the church, Ephes. 1. 22. 
 
 Healing by Christ, Mat. 4. 23. 
 
 Hearts known by angels, Luke 15. 10 
 
 Hearts known by saints, Luke 15. 10. 
 
 Heathenish observation of days, Gal. 4. 10. 
 
 Heathen judges, 1 Cor. 6. 6. 
 
 Heathens' days, Rev. 1. 10. 
 
 Heaven, Heb. 8. 5. 
 
 Heaven, kingdom of, Heb. 8. 5. 
 
 Heavenly crowns, 1 Pet. 5. 9. 
 
 Heavenly glory, 2 Cor. 1. 14. 
 
 Heaven reward of good works. Mat. 25. 34. 
 
 Hell, Christ's descent into, I Pet. 3. 19. 
 
 Hell fire. Mat. 5. 23. 
 
 Heresies, Acts 8. 17. 
 
 Heresy against matrimony, 1 Tim. 4. 4. 
 
 Heresy against rule, Rom. 13. 4. 
 
 Heresy promoted by women, 1 Tim. 2. 12. 
 
 Heretical assemblies. Mat. 24. 26. 
 
 Heretical boasting of the spirit, 1 John 4. I. 
 
 Heretical books. Acts 19. 19. 
 
 Heretical consistories, 2 Cor. 10. 6. 
 
 Heretical doctrines, fables, 1 Tim. 1. 4. 
 
 Heretical judges, I Cor. 6. 6. 
 
 Heretical orators, 2 Cor. 12. 6 
 
 Heretical phrases, 1 Tim. 6. 20. 
 
 Heretical preachers, vanity of, Luke 6. 26. 
 
 Heretical shifts to avoid scripture, John 20. 19. 
 
 Heretical translations corrupt, Luke 1. 6. 
 
 Heretical translators, Acts 14.22. 
 
 Heretical words, 1 Tim. 6. 20. 
 
 Heretic and Jews, 2 Cor. 3. 6. 
 
 Heretics, Acts II. 26. 
 
 Heretics allege scripture, Mat. 4. 6. 
 
 Heretics and Jews unbelievers in Christ, 2 Cor. 
 
 3.6. 
 Heretics, Antichrists, 1 John 2. 18. 
 Heretics, apostates, I Tim. 4. 4. 
 Heretics arrogate knowledge, 1 Tim. 6. 20. 
 Heretics, a sect. Mat. 7. 15. 
 Heretics' baptism damnable, 1 Pet. 5. 21. 
 Heretics believe not the real presence, John 6.66. 
 Heretics, bishops' power against, 2 Cor. 10. 7. 
 Heretics, blaspliemy of 1 Tim. 6. 20. 
 HereliCJf, blindness of; 2 Cor. 4. 14. 
 Heretics, blood of. Rev. 17. 6. 
 Heretics boast of the scriptures, Luke 6. 3. 
 
 Heretics, cavlllatlon of; 2 Thes. 3. 10. 
 Heretics, comn)union of, I Cor. 11. 24. 
 Herciics coirjpelled by panel laws. 2 Cor. 10.6. 
 Heretics control the Latin and Greek tex.t, Luke 
 
 1. 78. 
 Heretics corrupt God's word, 2 Cor. 4. 2. 
 Heretics, conversation with, 2 John 10. 
 Heretics cui off from the church. Tit. 3. 11. 
 Heretics, dissensions of, Mark 3. 24. 
 Heretics, divisions of Mat, 23. 8. 
 Heretics' doctrine not tried. Gal. 2. 2. 
 Heretics except to councils. Acts 15. 31. 
 Heretics, excommunication of, John 9. 22. 
 Heretics, false titles of, Acts 11. 26. 
 Heretics, feigned words of, 2 Pet. 2. 3. 
 Heretics find not the truth, John 5. 39. 
 Heretics, forerunners of Antichrist, 1 John 2. 10. 
 Heretics, great boasters, 1 Tim. 1. 7. 
 Heretics hate the Roman see, Rom. 16. 16. 
 Heretics have no right to the scriptures, Preface 
 
 24. ' 
 Heretics, hypocrisy of. Rev. 9. 5. 
 Heretics ignorant, Mark 12. 24. 
 Heretics judged already, John 3. 18. 
 Heretics known by their fruits, Mat. 7. 16. 
 Heretics know not Christ, Gal. 1. 8. 
 Heretics like Balaam, Jude la 
 Heiellcs like Cain, Jude 10. 
 Heretics like Core, Jude 10. 
 Heretics, mark of, 1 John 2. 19. 
 Heretics, marriage of, 2 Cor. 6. 14. 
 Heretics, no religious communication with, 2Cot. 
 
 6. 14. 
 Heretics, prayers of, Mark 3. 12. 
 Heretics predicted as Protestants, 2 Pet. 2. 2. 
 Heretics, pretences of, Luke 6. 3. 
 Heretics, pride of, 2 Cor. 10. 4. 
 Heretics, punishment of, 2 Cor. 10. 3. 
 Heretics, ravening wolves, Acts 21. 29. 
 Heretics reprehend popish bishops, Gal. 2. 11. 
 Heretics run, not sent, Mat. 21. 23. 
 Heretics, salutation of, Kom. 1. 7. 
 Heretics seduce the people. Mat. 24. 4. 
 Heretics segregate themselves, Jude 19. 
 Heretics, sermons of, Mark 3. 12. 
 Heretics, service of Mark 3. 12. 
 Heretics, spile of, Mat. 7. 16. 
 Heretics, thieves, John 10. 1. 
 Heretics typified by Balaam, Rev. 2. 14. 
 Heretics understand not the scriptures, Luke 6. 3. 
 Heretics unlearned, 1 Tim. 1. 7. 
 Heretics, vain security of, 1 Cor. 2. 12. 
 Heretic, voluptuousness of, Rom. 16. 18. 
 Heretics, wicked words of, 2 Pet. 2. 3. 
 Heretics, without faith, Mark li 24. 
 Heretics wrestle against scripture, John 20 23. 
 Hermits, Mat. 11.7. 
 Hermits, life of. Mat. 11. 7. 
 Hierarchy, Roman, orders of, 1 Tim. 3. 8. 
 II ily bread, 1 Tim. 3. 5. 
 Holy cross, .lohn 19. 17. 
 Holydays, Gal. 4. 10. 
 Holy Ghost, John 15. 16. 
 Holy Ghost assists councils, Acts 15. 28. 
 Holy Ghost given to the apostles, Acli* 2. 4 
 Holy Ghost promised to the church, John IB. l& 
 Holy Ghost sent down. Acts 2. 4. 
 Holy Ghost's teaching, Luke 12. 11 
 Holy Ghost, virtue of, Mat. 26. 69. 
 Holy iiTiages, I John 5. 21. 
 Holy Land, Mat. 17. 9. 
 Holy men, intercession of, 2 Cor. 1. 11. 
 Holy oil, James 5. 14. 
 
INDEX. 
 
 449 
 
 Holy orders, Acts 13. 3. 
 
 Holy orders bound lo chastity, 1 Tim. 3. 8. 
 
 Holy orders exclude bigamy, 1 Tim. 3. 2. 
 
 Holy orders indelible, 2 Cor. 1.22. 
 
 Holy orders instituted, Mat. 26. 20. 
 
 Holy places, Mat. 17. 9. 
 
 Holy sepulchre. Mat. 28. 1. 
 
 Holy things, Acts 5. 2. 
 
 Holy things adorned, ITeb. 11.21. 
 
 Holy times, ! Tim. 3. 5. 
 
 Holy virgin's feasts, 2 Pet. I. 15. 
 
 Holy water, James 5. 14. 
 
 Holy widowhood, Luke 2. 37. 
 
 Holy women followed Christ, Luke 8. 3 
 
 Homo factus est, .lolin 1. 14. 
 
 Honour of angels. Col. 2. 18. 
 
 Honour of Christ's body, .Mat. 21. 8. 
 
 Honour of Christ's image. Rev. 10. 11. 
 
 Honour of conscience, Mat. 27. 24. 
 
 Honour of the priesthood. Mat. 23. 13. 
 
 Honour to name of .Jesus, Phil. 3. 10. 
 
 Honour to relics. Mat. 14. 2. 
 
 Honour to saints, 1 John 2. 1. 
 
 Honour to the Virgin Mary, Luke 1. 48. 
 
 Hope strengthened by welldoing, Rom. 5. 4. 
 
 Horror of conscience. Mat 27. 3. 
 
 Hosanna, Mat. 21. 9. 
 
 Hospitality, Heb. 13. 2. 
 
 Hosts spiritual, 1 Pet. 2 5. 
 
 Hours canonical. Acts 10. 9. 
 
 Huic, a Jewish word, John 6. 52. 
 
 Human science, Col. 2.8. 
 
 Hurtful books. Til. 3. 10. 
 
 Hypocrisy, Mat. 6. 5. 
 
 Hypocrisy of heretics, Rev. 9. 5. 
 
 Hypocritical abstinence. Col. 2. 23. 
 
 Idols, Col. 3. 5. 
 
 Idolater, 1 Cor. 1(1.23. 
 
 Idolatry, 1 Cor. 10. 22. 
 
 Idols and images differ, 1 John 5. 21. 
 
 Ignorance causeili blasphemy, Jude 10. 
 
 Ignorant heretics, Mark 12. 24. 
 
 Images, Col 3. 5. 
 
 Images and idols differ, 1 John 5. 21. 
 
 Images and relics. Mat. 9. 21. 
 
 Images, antiquity of, 1 John 5. 21. 
 
 Images fot the people's instruction. Acts 17. 29. 
 
 Images in Solomon's temple, Hel3. 9. 4 
 
 Images of angels, .\cts 17. 29. 
 
 Images of the Trinity, Acts 17. 29. 
 
 Images sacred, 1 John 5. 21. 
 
 Image-worshippers, Phil. 2. 10. 
 
 Imitation of Christ, 1 Thes. 1. 6. 
 
 ImitatiHiof hol.v men, 1 Thes. 1. 6. 
 
 ImiiBiionof theSaviour, 1 Thes. 1. 6 
 
 IniDHUltence final. Mat. 12. 32. 
 
 Imposition of hands, Acts 13. 3. 
 
 Imputative justice, Rom. 3. 22. 
 
 liieoustancy of Protestants, 2 Cor. 1. 18. 
 
 Increase of the church. Mat. 4. 31. 
 
 Indelible character of some sacraments, 2 Cor. 1. 
 
 22. 
 Indilferentsin religion. Rev. 3. 16. 
 laililTerent things, 1 Cor. 10.22. 
 Indulgences, 2 Cor. 2. 10. 
 Indulgences and pardons, 2 Cor. 2. 11. 
 Indulgences, grounds of, 2 Cor. 2. 10. 
 Indulgences in the primitive church, Col. I. 24. 
 Inferiors reprehend superiors, Gal. 2. 11 
 Infidels actions of sin, Rom. 14. 23. 
 33* 
 
 Infidels hear the gospel, Mat. 24. 14. 
 Infidels judged already, John 3. 18. 
 Infirmity of man, Mat. 26. 74. 
 Infirmity through sin, John 5. 14. 
 Inherent justice. Mat. 5.21. 
 Iniquity, mystery of, 2 Thes. 2. 7. 
 Innocents punished, Maik 15. 15. 
 Institution of holy orders, Luke 22. 19. 
 Institution of penance, John 20. 23. 
 Inlentiiin, Mat. 23. 28. 
 Intercession of Christ, Heb. 7. 8. 
 Intercession of Maiy, John 2. 3. 
 Intercession of men, 2 Cor. 1. II. 
 Intercession of Peter, Acts 5. 15. 
 Intercession of saints, Luke 5. 20. 
 Interpretation of Babylon, Rev. 17. 18. 
 Interpretation private, 2 Pel. 1. 20. 
 Introduction of new priesthood, Heb. 7. 19. 
 Introductory Remark.*, Page 24. 
 Invocation of angels. Col. 2. 18. 
 Invocation of sainls, Heb. 4. 16. 
 Involuntary motions, Rom. 7, 15. 
 Isaac, Rom. 9. 7. 
 Islimael, Rom. 9. 7. 
 
 J. 
 
 Jacob, Rom. 9. 10. 
 
 James against faith, James 2. 14. 
 
 James against Protestants, James 2. 24. 
 
 James and Paul, James 2. 25. 
 
 Jerusalem, council of. Acts 15. 6, 
 
 Jesus, name of, reverenced, Phil. 2. 10. 
 
 Jew and heretic, 2 Cor. 3. 6. 
 
 Jewish days, Rom. 14. 5. 
 
 Jewish traditions, Mat. 15. 9. 
 
 Jewish word. How, John 6. 52. 
 
 Jews and heretics alike, 2 Cor. 3. 6. 
 
 Jews committed to Peter, Gal. 2. 7, 
 
 Jews find not the truth, John 5. 39. 
 
 Jew.s, inexcusable, Mat. 11. 21. 
 
 Jews own justice, Rom. 10. 3. 
 
 Jew.s, sacraments of, Heb. 10. 2. 
 
 Jews, worship ot; John 4. 23. 
 
 Jezebel, Rev. 2. 20. 
 
 John ailores the angel, Rev. 19. 10. 
 
 John and Mary by the rood, John 19. 27. 
 
 John, baptism of Mat. 3. 11. 
 
 John, prayer of. Rev. 22. 20. 
 
 John's example of penance, Mark 1. 5 
 
 Jonas, Luke 11. 29. 
 
 Joy in Heaven over penitents, Luke 16. 7. 
 
 Judaical abstinence, Heb. 13. 9. 
 
 Judaical drinks. Col. 2. 16. 
 
 Judaical meats. Col. 2. 16. 
 
 Judaical observation of days, Col. 2. 16. 
 
 Judas believed not the real presence, John 6. 64. 
 
 Judas Maccabeus, John 10. 22. 
 
 Judas pei-sonifled all heretics, John 6. 68. 
 
 Judgment day. Rev. 20. 12. 
 
 Judgment of heretics, Jfjhn 3. 18. 
 
 Judgment of infidels, John 3. 18. 
 
 Judges of scripture, Acts 17. 11. 
 
 Judging other men, Rom. 2. 1. 
 
 Judicial power of bisliops. Rev. 20. 4. 
 
 Jurisdiction ecclesiastical. Mat. 16. 19. 
 
 Jurisdiction temporal, John 2. 15. 
 
 Jurisdiction universal, John 2. 15. 
 
 Justice, Rom. 3. 22. 
 
 Justice an inherent quality. Gal. 6. 15. 
 
 .lustiee before men, Rom. 4. 2. 
 
 Justice before God, Rom. 4. 2. 
 
 Justice imputed, Ephes. 1. 4. 
 
450 
 
 INDEX. 
 
 Justice ii herent, Mat. 5. 21. 
 Justice is Iseeping of llie law, Rom. 2, 26. 
 Justice not impulntive, Rom. 3. 22. 
 Justice of faitli, Koiii. 10. 6. 
 Justice of (.'od, 2 Coi. 5. 21. 
 Justice of Jews, Kom. 10. 5. 
 Justification, Koni. 2. 13. 
 Justification by baptism. Gal. 3. 27. 
 Justification by charity, Rom. S. 24. 
 Justification by faitli (lisi)roved, Mark 5. 36. 
 Justification by good woiks. Mat. 6. 1. 
 Justification by grace, Epiies. 2. 8. 
 Justification by woilis, Koni. 2. 13. 
 Justification, formal cause of, Gal. 6. 15 
 Justification not by faitli alone, Luke 8. 50. 
 Justifications of saints, Rev. 19. 8. 
 Justification uncertain, I Cor. 4. 4. 
 Justification without works, Rom. 2. 13. 
 Justifying faith, Rom. 1. 17. 
 Just men hardly saved, 1 Pel 4. 18. 
 
 K. 
 
 Keys, Mat. 16. 19. 
 Keys, dignity of. Mat. 16. 19. 
 Kinds of sins, 1 John 1.8. 
 Kingdom of Heaven, Heb. 8. 5. 
 ' Kingdom of heretics, Mat. 12. 30. 
 Kings, 1 Pet. 2. 13. 
 Kings and priests, Rev. 1. 6. 
 Kings and priests spiritual, Rev. 5. 10. 
 Kings of Colen, Mat. 2. 11. 
 Kissing the Pax, Rom. 16. 16. 
 Kissing the pope's foot. Acts 4. 37. 
 Kneeling at the words of Christ's consecration, 
 
 Mat. 8. 3. 
 Knowledge arrogated by heretics, 1 Tim. 6. 20. 
 Knowledge better than words, 2 Cor. 11.6. 
 Knowledge of grace uncertain, Rev. 2. 4. 
 Knowledge of scripture, John 5. 39. 
 
 L. 
 
 Lady Mary, Luke 1. 36. 
 
 Laity reading the scriptures, Acts 17. 11. 
 
 Latin fathers, Preface 18. 
 
 Latin, not a strange tongue, 1 Cor. 14. 
 
 Latin service, sameness of, 1 Cor. 14. 
 
 Latin tongue, 1 Cor. 14. 
 
 Latin Vulgate, Heb. 11. 21. 
 
 Latria, Acts 14. 12. 
 
 Latter councils admit former, Acts 15. 13. 
 
 Latter day, 2 Thes. 2. 3. 
 
 Law carnal, Rom. 2. 29. 
 
 Lawful oaths, James B. 12. 
 
 Law of liberty, James 1. 25 
 
 Law of Moses, Rom. 10. 1. 
 
 Laws against books. Acts 19. 19. 
 
 Laws executed against conscience, Mat. 27. 24. 
 
 Laws executed against the innocent, Mark 15. 15. 
 
 Laws for heretics, Rev. 17. 6. 
 
 Law spiritual, Rom. 2. 29. 
 
 Lawyers and priests, Luke 12. 40. 
 
 Laymen, Acts 17. II. 
 
 Learned heretics know not Christ, Gal. I. 8. 
 
 Learning of the schools, Col. 2. 8. 
 
 Legends of Virgin Mary, Acts 1. 14. 
 
 Lent, fast of. Mat. 4.2. 
 
 Leo Pope furthers Antichrist's pride, 2 Tlies. 2. 3. 
 
 Letter and spirit, 2 Cor. 3. 6. 
 
 Letter killeth Jew and heretic, 2 Cor. 3. 6. 
 
 Libertines, 1 Pel. 2. 16. 
 
 Libertines allege scripture, 1 Tim. 1. 9. 
 
 Liberty not carnal, 2 Cor. ,"?. 17. 
 
 l.ibeily of Cliilsiians, 2 Cor. 3. 17. 
 
 Life active, Luke 10. 42. 
 
 Life nii-eliial, Mat. 22. 30. 
 
 Life com limn, Acis 2. 44. 
 
 Life coiilciDplulive, Luke 10. 42. 
 
 Life eveihisliiig. Rum. 6. '.^3. 
 
 Life religious, I.uke 10. 42. 
 
 Life secular, Luke 10. 42. 
 
 Lniibus patruiii, Luke 16. 22. 
 
 Lilei al sense of sd ipture, Gal. 4. 24. 
 
 LituigifS of Gvetks, Acts 1. 14. 
 
 Liturgy of the apostlts, Acts 13. 2. 
 
 Living in common. Acts 2. 44. 
 
 Living to God, Rocii. 6. 10. 
 
 Looking back, I.uke 9. 02. 
 
 Looting and Linding, Mat. 18. 18. 
 
 Loosing of Jiatan, Rtv. 20. 7. 
 
 Lordliness of clergy, 1 Pet. 5. 3. 
 
 Lord's body revered, Rlat. 21. 8. 
 
 Lord's body sanctifies the altar, Mat. 23. 19. 
 
 Lord's supper, 1 Cor. 11. 20. 
 
 Loss of goods for religion, Heb. 10. 34. 
 
 Lots cast, A'-ts 1. 26. 
 
 Love of Christ to the church, Ephes. 5.25. 
 
 Luke and Matthew reconciled, Luke 3.23. 
 
 M. 
 
 Maccabees, John 10. 22. 
 
 Magi, Mat. 2. 11. 
 
 Malta, Acts 28. 1. 
 
 Manna, John 6. 49. 
 
 Mannu of the rock, John 6. 55. 
 
 Manner of translating the Bible Preface 21. 
 
 Man sensual, 2 Cor. 2. 14. 
 
 Man's infirmity. Mat. 26. 74. 
 
 Man spiritual, 2 Cor. 2. 14. 
 
 Man working with God's grace, James 4. 8. 
 
 Many antichrists, 2 Thes. 2. 3. 
 
 Many things taught by the church, John 16. 12- 
 
 Mark of false teachers, 1 John 4. 8. 
 
 Maik of heretics, 1 John 2. 19. 
 
 Mark ot seducers, 2 John 10. 
 
 Marriage, 1 Cor. 7. 2. 
 
 Marriage after divorce unlawful, Mat. 19. 9 
 
 Marriage a Sacrament, Mat. 5. 33. 
 
 Marriage forbiilden, 1 Tim. 4. I. 
 
 Marriage gives grace, Ephes. 5. 32. 
 
 Marriage honourable, Heb. 13. 2. 
 
 Marriage hoiroured by Christ, John 2. 2. 
 
 Marriage not dissolved by divorce, Mat. 5. 33, 
 
 Marriage of brother's wife, Mark 12. 19. 
 
 Marriage of heretics, 2 Cor. 6. 14. 
 
 Marriage of priests, 1 Tim. 3. 2. 
 
 Marriage of priests contrary to the canons, 1 
 
 Tim. 3. 2. 
 Marriage remedy for concupiscence, 1 Tim. 5. 13. 
 Mark of heretics, Acts 15. 24. 
 Martyidom, Phil. 2. 17. 
 Martyrdom of the Innocents, Mat. 2. 16. 
 Martyrs, Rev. 0. 10. 
 Martyrs, false. Mat. 5. 10. 
 Martyrs, feast of, Gal. 4. 10. 
 Martyrs, masses for. Gal. 4. 10. 
 Martyrs, sepulchres of, John 20. 11. 
 Mary, Luke 1. 42. 
 
 Mary and John by the rood, John 19. 27. 
 Mary, festivity of. Gal. 4. 4. 
 Mary, Intercession of, John 2. 3. 
 Mary, legends of, .\cts 1. 14. 
 Mary, perpetual virginity of. Mat. I. 23. 
 Mass, 1 Cor. 10.21. 
 
INDEX. 
 
 451 
 
 Mass a figure, Feb. 1. 3. 
 
 Mass and communion, 1 Cor. 11. 24. 
 
 Mass, canon of, Jolin 17. '20. 
 
 Masses for maityis, Gal. 4. 10. 
 
 Mass for the apostles, 1 Cor. 11. 24. 
 
 Mass includes communion, 1 Cor. 11.24. 
 
 Massmen, receive in boili kinds, .lohn 6. 58. 
 
 Mass of the apostles, 1 Cor. 11. 34. 
 
 Mass, tlie true body of Christ, Heb. 1. 3. 
 
 Masters, Mat. 23. 10. 
 
 blasters of sects, Rom. 16. 17. 
 
 Material altars, Heb. 13. 10. 
 
 Matrimony estimated, Ephes. 5. 32. 
 
 Matrimony, heresy against, 1 Tim. 4. 4. 
 
 Mailer of scripture hard, 2 Pet. 3. 16. 
 
 Matthew and I.uke reconciled, Luke 3. 23. 
 
 Matins, Ads 10. 9. 
 
 Maundy Thursday, Heb. 7. 18. 
 
 Meaning of ceremonies, .lohn 9. 6. 
 
 Meanmg of fathers, .lames 2. 24. 
 
 Meaning of sacraments, John 13. 14. 
 
 Meals, Kom. 14. 2. 
 
 Meats, alisiinence from, 1 Tim. 4. 4. 
 
 Meals, different. Mat. 15. 11. 
 
 Meals, eating of, Rom. 14. 2. 
 
 Meals, unclean, 1 Cor. 8. 1. 
 
 Mediator, 1 Tim. 2. 5. 
 
 Mediator, Christ, 1 Tim. 2. 5. 
 
 Mrdialors, many, 1 Tim. 2. 5. 
 
 Mek'.hisedec, Heh. 5. ti. 
 
 Melchisedec and Christ, Heb. 7. 3. 
 
 Mel(!hisedec blessed Abraham, Heb. 7. 7. 
 
 Memory of saints, Heb. 13. 7. 
 
 Men, advocates, I John 2. 1. 
 
 Men bound to confess all their sins, John 20. 
 
 23. 
 Men called saviours, 1 Tim. 4. 16. 
 Men, commandments of, Mark 7. 7. 
 Men have power to forgive sins, Mai. 9. 5. 
 Men, heads of the church, Ephes. 1. 22. 
 Men in grace sin not mortally, 1 John 3. 6. 
 Men, intercession of, 2 Cor. 1. 11. 
 Men, jusl and keep the commandments, Mat. 19. 
 
 12. 
 Men, kings, Ephes. 1. 22. 
 Men, natural, Mark 5. 3. 
 INIen, not sure of perseverance, 1 Cor. 9. 27. 
 Men, profane, Maik 5. 3. 
 Merces, 1 Cor. 3. 8. 
 Mercy to prisoners, Heb. 10. 34, 
 Mercy, woiks of, James 2. 13. 
 Merit, Acts 9. 36. 
 
 Merit and satisfaction, 2 Cor. 1. 5. 
 Merit for alms, 2 Cor. 9. 6. 
 Meriting heaven, l.,uke20. 35. 
 Meritorious fasting, I Cur, 15. 32. 
 Meritorious penance, 1 Cor. 9. 27. 
 Meritorious tribulation, 2 Cor. 4. 17. 
 Meritorious woiks, .Mat. 6. 20. 
 Merits, Mat. 6. 4. 
 Merits and rewards, Mat. 13. 8. 
 Merits of Christ, Phil. 2. 9. 
 Merits of Christ applied, Col. 1.24. 
 Michael fighting with the dragon. Rev. 12. 7. 
 Millenaries, Rev. 20. 7. 
 Mniisters, coadjutors with God, 2 Cor. 6. 1. 
 Ministers of reconciliation, 2 Cor. 5. 18. 
 Ministers of the English church absolve, John 
 
 20. 23. 
 Ministers of the English church hear confession, 
 
 John 20. 23. 
 Miracles, John 15. 24. 
 
 Miracles at solemnities, John 5. 2. 
 Mirachs by Chrisi's spilile, Mark, 7. 33. 
 Miraclts done by relics, Juhn 14. 12. 
 Miracli s in ditfeienl places, Luke 4. 23. 
 .Mirack s paliOnised by angels, John 5. 2. 
 .Vliraclts patronised by saims, John 5. 2. 
 Miracles, reasoning upon, John 14. 12. 
 Miraclts wioughlby angels John 5.2. 
 MIracKs wrought by saints, John 5. 2. 
 Miraculous gifis, Mark 16. 17. 
 Miraculous viilue in creaiures, John 5. 2. 
 Mouasieries, liuildiiig of, Luke 7. 5. 
 Monks, Mat. 14. 12. 
 Monks shaven, 2 Thes. 3. ID. 
 Morial men see God, John 1. 18. 
 Mortal sins, 1 John 3. 6. 
 Moses, Rom. 10. 5. 
 Moses, law of, Rom. 10. 5. 
 Motions, involuntary, Rom. 7. 15. 
 Murmuring, Acis 6. 1. 
 Mysteries expounded. Rev. 13. 1. 
 Mystery, Babylon, Kev. 17. 5. 
 Mysleiy in the sacrament, Mat. 26. 20. 
 Mysleiy of iniquity, 2 Thes. 2. 7. 
 Mystery of names, Luke 1. 63. 
 Mystical numbers, Rev. 1. 4. 
 
 N. 
 
 Name, new. Acts 11. 26. 
 
 Name of apostles, Luke 6. 14. 
 
 Name of Christians, Acts 11. 26. 
 
 Name of Jesus, Maik 9. 38. 
 
 Name of Jesus honoured, Phil. 2. 10. 
 
 Name of Papist, Acts II. 26. 
 
 Names given in baptism, Luke 1. 63. 
 
 Names, mysterious, Luke 1. 63. 
 
 Names of heretics. Acts 11. 26. 
 
 Names of sectaries, Acts 11. 26. 
 
 Natural men, Mark 5. 3. 
 
 Necessity of penance, John 20. 23. 
 
 Neophytes, 1 Tim. 3. 6. 
 
 Neutrals in religion, Mat. 12. 30. 
 
 New doctrine cursed by Paul, Gal. 1. 8. 
 
 New man. Col. 3. 10. 
 
 New name. Acts 11. 26. 
 
 New paschal, Luke 22. 15. 
 
 New piiesihood, Heb. 7. 19. 
 
 New priesthood eternal, Heb. 7. 21. 
 
 New Testament, priests of, Mark 15. 11. 
 
 New Testaments, sacraments of pre-eminent, 2 
 
 Cor. 3. 9. 
 Nicolaites, Rev. 2. 6. 
 Nine orders of angels, Ephes. 1. 21. 
 Noah's ark, 1 Pel. 3. 21 . 
 No aposiacy of ihe true Church, 2 Thes, 2. 3, 
 Noclurns and vigils. Mat. 26. 41. 
 No error in the Church, Luke 18. 8. 
 No meats unclean, 1 Cor. 8. 1. 
 No salvation out of the church, 1 .lohn 1. 3. 
 No spot in the Church, Ephes. 5. 25. 
 Not only faith. Mat. 22. 40. 
 Novatian's heresy, Heb. 6. 4. 
 Novelty in false doctrine, 1 Tim. 6. 20. 
 Novelty of words, 1 Tim. 6. 20. 
 No wrinkle in the church, Ephes. 5. 25. 
 Number seven. Rev. 1. 4 
 Numbers mystical, Rev. 1. 4. 
 Number twelve, Mark 3. 14. 
 Nuns, 2 Thes. 3. 10. 
 
 Nuns clipped of their hair, 2 Thes. 3. 10. 
 Nuns working, 2 Thes. 3. 10. 
 
452 
 
 INDEX. 
 
 o. 
 
 Oaths, Acts 23. 12. 
 
 Oailis lav\ ful, James 5. 12. 
 
 Oailis unlawful, James 5. 12. 
 
 Obedience to bishops, Ileb. 13. 17. 
 
 Obedience to parents, Maik 7. 1 1. 
 
 Obeijience to priests, Ileb. 13. 17. 
 
 Obedience to princes, 1 I'et. 2. 18. 
 
 Obedience to luleis, Rom. 13. I. 
 
 Observations, 1 Tim. 2. 1. 
 
 Observation of days by Jews, Col. 2. 16. 
 
 Observation of festivals by Christians, Gal. 4. 10. 
 
 Oflfending in one commandment, James 2. 10. 
 
 Office of a priest, Heli. 5. 1. 
 
 Office of the I'ope called apostleship.Ephes. 4. 11. 
 
 Officers spiiiluul, Epiies. 4. 11. 
 
 Oil, holy, James 5. 1.4. 
 
 Old man, Col. 3. 10. 
 
 Old .sactili(-es ol the Jews, Heb. 10. 2, 4. 
 
 Old Testament, figures of, Heb. 9. 20. 
 
 Old Testament, priests of, Mark 15. 11. 
 
 Omission of sacraments, Luke 7. 30. 
 
 Only sacrifice on the cross, Heb. 9. 12. 
 
 Opposition to conscience, Mat. 27. 24. 
 
 Opus operatum, John 3. 5. 
 
 Orators among the heretics, 2 Cor. 12. 6. 
 
 Order and calhng of Priests, Heb. 5. 1. 
 
 Orders, 2 Cor. 1. 22. 
 
 Orders in the Roman hierarchy, I Tim. 3. 8. 
 
 Orders of angels, Ephes. I. 21. 
 
 Original sin, Romans 5. 10. 
 
 Ornaments of churches, John 12. 5. 
 
 Palm Sunday, Mat. 21. 8. 
 
 Papist, name of. Acts 11. 26. 
 
 Papists, Acts U. 26. 
 
 Papist unlearned knows Christ, Luke 10. 21. 
 
 Parable of the wounded man, Luke 10, 30. 
 
 Pardon by Christ, 2 Cor. 2. 10. 
 
 Pardon by Paul, 2 Cor. 2. 6. 
 
 Pardon of due penance, Luke 23. 43. 
 
 Pardon of satisfaction, Luke 23. 43. 
 
 Pardons, 2 Cor. 2. 10. 
 
 Pardons and indulgences, 2 Cor. 2. 11. 
 
 Pardons, grounds of 2 Cor. 2. 10. 
 
 I'ardoas in the primitive church, 2 Cor. 2. II. 
 
 Parents, Mark 7, 11. 
 
 Parents, obedience to, Luke 2. 51. 
 
 Participation of sacraments, 1 Cor. 10. 20. 
 
 Participation with idolaters, I Cor. 10. 22. 
 
 Particular confession, Mark 1. 5. 
 
 Pasch, Acts 12. 1. 
 
 Passion of Christ sufficient, Heb. 5. 9. 
 
 Pastor flying, John 10. 13. 
 
 Pastors of all pastors, John 21. 17. 
 
 Pastors, dues of, 1 Cor. 9. 7. 
 
 Pastor tarrying, John 10. 13. 
 
 Paternosters in the mass, I Tim. 2. 1. 
 
 patriarchs not in heaven before Christ, Heb. 11. 40. 
 
 Patriarchs, works of, Heb. 11. 33. 
 
 Patronage of angels, Acts 12. 15. 
 
 Paul, absolution by, 2 Cor. 2. 6. 
 
 Paul and James, James 2. 25. 
 
 Paul, authority of, 1 Cor. 5. 3. 
 
 Paul claims obedience, 1 Cor. 5.4. 
 
 Paul consecrated. Acts 13. 2. 
 
 Paul, contradictions of, Heb. 10. 18. 
 
 Paul, ecclesiastical authority of, 1 Cor. 5. 4. 
 
 I'aul, excommunication by, 2 Cor. 2. 6. 
 
 Paul had no wife, I Cor. 9. 5. 
 
 Paul honoured Peter, Gal. 1. 18. 
 
 Paul insnuct*'d bishops, 1 Tim. 3. 2. 
 
 Paul iustiucled priests, 1 Tim. 3. 2. 
 
 Piiul. parrion by, 2 Cor. 2. 6. 
 
 Paul's chains, Acts 28. 20. 
 
 Paul's commission to the Gentiles, Gal. 2. 7. 
 
 Paul's conference with Peter, Gal. 2. 2. 
 
 Paul's curse of new doctiine. Gal. 1.8. 
 
 Paul's doctiine approved. Gal. 2. 2. 
 
 Paul's doctrine of faith, Heb. 11. 1. 
 
 Paul's doct) ine of good woiks, Kom. 4. 1. 
 
 Paul's doctrine tried. Gal. 2. 2. 
 
 Paul sent to preach. Gal. 1. 1. 
 
 Paul's reprehension of Peter, Gal. 2. 11. 
 
 Paul's reverence to Peter, Gal. 1. 18. 
 
 Paul visits Peter, Gal. 1. IS. 
 
 Pax, kissing of Rom. 16. 16. 
 
 Pedigree of Christ, Mat. I. 16. 
 
 Penal laws for heretics, Luke 14. 23. 
 
 Penance, Mat. 3. 2. 
 
 Penance a giateful sacrifice, Rom. 12. 1, 
 
 Penance and satisfaction, 1 Cor. U. 31. 
 
 Penance by Chiisl's example, Mark 1. 12. 
 
 Penance by Paul, 1 Cor. 9. 27. 
 
 Penance due pardoned, Luke 23. 43. 
 
 Penance in sackcloth, Mat. 11.21. 
 
 Penance instituted, John 20. 23. 
 
 Penance meritorious, I Cor. 9. 27. 
 
 Penance, necessity of, Luke 13. 3. 
 
 Penance of the primitive church, 2 Cor. 2. 11. 
 
 Penance ready for all sins, Heb. 5. 4. 
 
 Penance remitted, Luke 23. 43. 
 
 Penance voluntary, 2 Cor. 6. 5. 
 
 Penitents make joy in heaven, Ltike 15. 7. 
 
 Pentecost, Acts 2. 1. 
 
 People, devotion of, 1 Cor. 14. 
 
 People instructed by images. Acts 17. 29. 
 
 People not defrauded by sacrament in one kind, 
 
 John 6. 58. 
 People not judges of scripture, Acts 17. 11. 
 People seduced by heretics, MaU 24. 4. 
 Perdition of Man, 1 Tim. 2. 4. 
 Perfection, Phil. 3. 12. 
 Perfection double, Phil. 3. 12. 
 Perfection of scriptures, 2 Tim. 3. 16. 
 Perfection, religious state of. Mat. 19. 21. 
 PermLssion of evil, Mark 10. 4. 
 Permission of sin, Maik 10. 4. 
 Perpetual continency, 1 Cor. 7. 6. 
 Perpetual sacrifice of Christ, Heb. 7. 17. 
 Perpetuity of the visible church, Acta 2. 47. 
 Persecution, 2 Tim. 3. 12. 
 Persecution by Antichrist, Rev. 13. 7. 
 Persecution for Christ, Luke 6. 23. 
 Perseverance in good, Rev. 3. II. 
 Perseverance not sure, 1 Cor. 9. 27. 
 Perscms, acception of, James 2. 1. 
 Persons, incredulous, 1 Pet. 3. 20. 
 Persons in the Trinity, 1 John 6. 7. 
 Peter, Mat 16. 17. 
 
 Peter and his successors, John 21. 17. 
 Peter and Paul founded the church at Rome, 
 
 (Jal. 2. 7. 
 Peter approves Paul's doctrine, Gal. 2. 2, 
 Peter at Rome, Rom. 16. 10. 
 Peter begins his primacy, Acts 1. 15. 
 Peter, chains of. Acts 12. 6. 
 Peter, coadjutors of, Luke 5. 7. 
 Peter crucified at Rome, John 21. 18. 
 Peter flshmg for souls, Luke 5. 10. 
 Peter, general pastor, John 21. 17. 
 Peter head of ilie church, John 21. 17. 
 Peier head of the council, Acts 15. 7. 
 
INDEX. 
 
 453 
 
 Peter, intercession of, Acts 5. 15. 
 
 Peter, pastoral care of, after death, 2 Pet. 1.15. 
 
 Peter personified all believing Cailiolics, .lolui 
 6. 68. 
 
 Peter, pre-eminence of, Mark 3. 16. 
 
 Peter pre;;i(Vent of councils, Acts 15. 6. 
 
 Peter, primacy of. Mat. 10. 2. 
 
 Peter, repentance of. Mat. 26. 75. 
 
 Peter reprehended by Paul, Gal. 2. 11. 
 
 Peter reverenced by Paul, Gal. 1. l.S. 
 
 Peter rock of the church, Mat. 16. 18. 
 
 Peter's chair, Rom. 1. 8. 
 
 Petei's commis.sion to the Jews, Gal. 2. 7. 
 
 Peter's error in beliaviour, Gal 2. 11. 
 
 Peter's error in conversation, Gal. 2. 11. 
 
 Peter's error not in faitli. Gal. 2. 11. 
 
 Peter's faith unfallinsr, Luke 22. 31. 
 
 Peter's fishing, l.ukeo. 6. 
 
 Peter, shadow of .\cts 5. 15. 
 
 Peter, ship of Luke 5. 3. 
 
 Peter, successors of, John 21 17. 
 
 Peter, successors of, in authority, John 21. 17. 
 
 Peter, successors of in the fallh, Luke 22. 31. 
 
 Peter, supremacy of, John 21.17. 
 
 Peter, tears of. Mat. 2tj. 7.3. 
 
 Pi'ler tries Paul's doctrine. Gal. 2. 2. 
 
 Peter visited by Paul, Gal. 1. IS. 
 
 Peter writeth from Babylon, 1 Pel. 5. 13. 
 
 Petition of Vi.gin .Mary grunt?i.l, John 2. 5. 
 
 Pharaoh, Rom. 9. 17. 
 
 Philosophy, Col. 2. 8. 
 
 Philo.sophy abused, Col. 2. 8. 
 
 pilgrimage. Mat. 2. 1. 
 
 Pilgrimage to holy places, Mat. 17. 9. 
 
 pilgrimage to the holy sepulchre, Mat 28. I. 
 
 Pilgrims. .Mat. 28. I. 
 
 Pillars of truth, 1 Tim. 3. 15. 
 
 Places holy, Mat. 17. 9. 
 
 Platonics, John 1. I. 
 
 Plenitudo potestatis, Mat, 16. 19. 
 
 Poly carp, 2 John 10. 
 
 Poor relieved. Mat, 26. 10. 
 
 Pope, Ephes. 4. 13. 
 
 Pope antichrist. Mat. 24. 22. 
 
 Pope Joan, Rev. 17. 4. 
 
 Pope, infallibility of, Luke 22. 31. 
 
 Pope not Antichrist, Rev. 13. 18. 
 
 Pope, office of called apostleship, Ephes. 4. 11. 
 
 Pope, pastor of all pastors, John 21. 17. 
 
 Pope, rector of the church, 1 Tim. 3. 15 
 
 Pope resolves doubts, Luke 22. 31. 
 
 Popes err not definitely, Luke 22. 31. 
 
 Popes err not judicially, Luke 22. 31. 
 
 Popes err personally, Luke 22. 31. 
 
 Pope's fool kissed, Acts 4. 37. 
 
 Popes, succession of, Ephes. 4. II. 
 
 Popish ancestors, 2 Tim. 1.5. 
 
 Popish bishops reprehended by heretics, Gal. 2. 11. 
 
 Popish confession, James 5. 16. 
 
 Popish confirmation. Acts 8. 17. 
 
 Popish fasting days, Mai. 9. 14. 
 
 Popish priests communicate with Peter and his 
 
 successors, Mat. 12. 30. 
 Popisli sacraments. Gal. 4. 3. 
 Popish vestments, 1 Cor. 11. 29. 
 Poptulations, 1 Tim. 2. 1. 
 Potter and pot, Rom. 9. 21. 
 Power, judicial, of bishops. Rev. 20. 4. 
 Power of bishops agamst heretics, 2 Cor. 10. 6. 
 Power of Christ, John 3. 31. 
 Power of consecration, I Cor. 11. 24. 
 Power of prifsts above angels, .lohn 20. 23. 
 Power of priests above princes, John 20. 23. 
 
 Power of the apostles to remit sins, Mat. 18. 18, 
 
 Power to bind, Mat. 18. 18. 
 
 Power to loose, Mat. 18. 19. 
 
 Power to pardon, 1 ('or. 4. 21. 
 
 Power to punish, I Cor. 4. 21. 
 
 Prayer, 1 Tiin. 2. 1. 
 
 Prayer and fasting. Mat. 17. 21. 
 
 Player for Peter, Acts 12. 17. 
 
 Prayer for the conversion of souls, Rom. 1. 9. 
 
 Prayer for the dead, 2 Cor. 5. 10. 
 
 Prayer in Latin, I Cor. 14. 
 
 Prayer in the Mass, 1 Tim. 2. 2. 
 
 Prayer of heretics, Mark 3. 12. 
 
 Prayer of John, Kev. 22. 20. 
 
 Prayer of priests, Heb. 5. 7. 
 
 Prayer requires faith, James 1. 6, 
 
 Prayers of papists, Heb. 5. 7. 
 
 Prayers and fasts. Mat. 17. 21. 
 
 Prayers at the lime of holy orders, Luke 6. 12 
 
 Prayers not understood acceplal)le. Mat. 21. 16. 
 
 Prayers of Christ effectual, Heb. 5. 7. 
 
 Prayers of saints, 2 Cor. 1. 3. 
 
 Prayers of sainls in heaven, 2 Pet. 1. 15. 
 
 Prayer to sainls, Mat. 22. 30. 
 
 Praying to Clnist, 1 Tim. 2. 5. 
 
 Praying to saints, 1 TiiT). 3. 5. 
 
 Preachers, calling of, Heb. 5. 4. 
 
 Preachers, crowns of, 1 Pet. 5. 4. 
 
 Preachers, due of, 1 Cor. 9. 7. 
 
 Preachers, heretical, vanity of, Luke 6. 2G. 
 
 Preachers not called, Rom. 10. 15. 
 
 Preachers not sent, Rom. 10. 15. 
 
 Preachers, reward of, Philip. 4. I. 
 
 Preaching contrary to the faith forbidden, Gal. 
 1.8. 
 
 Preaching of proteslants avoided. Tit. 3. 10. 
 
 Precepts and counsels, Mat. 19. 12. 
 
 Precepts of the apostles, 1 Cor. 7. 12. 
 
 Precepts of the church, 1 Thes. 4. 8. 
 
 Precursors of Antichrist, 2 Thes. 2. 3. 
 
 Predestination of God, Rom. 8. 30. 
 
 Pre-eminence of bishops above priests, Tit. 1. 5. 
 Pre-eminence of Peter, Maik3. 16. 
 Pre-eminence of sacrament above manna, John 
 
 6. 49. 
 Pre-eminence of the New Testament sacrament, 
 
 2 Cor. 3. 9. 
 Preference in alms. Gal. 6. 10. 
 Presbyter, .\cts 14.22. 
 Prescript fasting days, Mat. 15. 9. 
 Piesence, corporal, John 12. 8. 
 Presence, figuriUive, Mat. 26 20. 
 Presence of Christ in the sacrament, 1 Cor. 11. 27. 
 Presence, real, Mat. 26. 26. 
 Preservation of Rome, 2 Thes. 2. 3. 
 Presumption of Protestants, 1 Jolm 4. 17. 
 Presumptuous security, 1 John 4. 17. 
 Pride of lieretics. 2 Cor. 10. 4. 
 Priest and king, Chiisl, Heb. 5. 6. 
 P.iest, calling of Heb. 5. 1, 4. 
 Priest fuiever, Christ, Heb. 7. 17. 
 Priesthood, external, Heb. 7. 12. 
 Priestiiood, honour of Mat. 23. 13. 
 Priesthood, new, Introduced, Heb. 7. 19. 
 Priesthood of Christ, Heb. 5. 1. 
 Priestho(^d of Christ, external, Heb. 8. 3. 
 Priesthood of Christ most excellent, Heb. D. 6. 
 Priesthood, translation of Heb. 7. 12. 
 Priesthood usurped, John 10. 1. 
 Pvleslhood, vicarship of CorLst, 2 Cor. 5. 18. 
 Priestly actions of Christ, Heb. 5. 7. 
 Priestly iiarments. Rev. 1. 13. 
 Priestly petalon Rev. 1. 13. 
 
454 
 
 mDEX. 
 
 Priest, name of, Acts 14. 22. 
 
 Priest, uffice of, Ileb. 5. I. 
 
 Priests and bisliops distinct, Pliil. 1. 1. 
 
 Priests and lawyers, Lulle 1'^. 46. 
 
 Priests, blessing of preeininenl, Heb. 5.7. 
 
 Pi-Jesis called angels, Kev. I. 20. 
 
 Priests, continency of Luke 1. 23 
 
 Priests consecrated by bisliops. Tit. 1. 5. 
 
 Priests, consecration of, I Tim. 4. 14. 
 
 Priests, conlinuins of, Eplies. 4. 13. 
 
 Priests' crown tliaven, I I'et. 5. 3. 
 
 Priests forgive sins, Mot. 8.4. 
 
 Priests instructed by Paul, 1 Tim. 3. 2. 
 
 Priests, nianiage of, Mai. 8. 14. 
 
 Priests, mairiuge of, contrary to the canons, 1 
 
 Tim. 3. 2. 
 Priests, ministers of extreme unction, Jar.ies 5. 
 
 15. 
 Priests, ministers of reconciliation, 2 Cor. 5. 18. 
 Priests necessary, Heb. .\ 1. 
 Priests of the Old Testament, Mark 15. 11. 
 Priests of the New Testament, Maik 15. 11. 
 Priests, order of, Heb. 5. I. 
 Priests, power of, to consecrate, Luke 22. 19. 
 Priests remit sins, Luke 5. 24. 
 Priests saying mass, receive in both kinds, John 
 
 6.58. 
 Priests, shaven crowns of, 1 Pet. 5. 3. 
 Priests superior to princes, John 20.23. 
 Primacy of Peter, Mat. 10.2. 
 Primitive church, John 6. 58. 
 Princes have not ecclesiastical jurisdiction, Mat. 
 
 22.21. 
 Princes inferior to priests, John 20 23. 
 Princes not spiritual heads, 1 Pet. 2. 13. 
 Princes, sins of, exempt not from obedience, 1 
 
 Pet. 2. 18. 
 Princes, temporal authority of, Heb. 5. 1. 
 Prrncrsto be obeyed, Mark 12. 17. 
 Principal creature, Ephes. 5. 29. 
 Principal question. Acts 15. 13. 
 Piisoners, 2 Cor. 9. 1. 
 Piisoneis for religion, Heb. 10. 34. 
 Prisoners relieved, 2 Tim. 1. 12. 
 Private Interpretation of scripture, 2 Pet. I. 20. 
 Privilege of office, John 11. 51. 
 Privilege of order, Jnhn 11. 51. 
 Privileges of the clergy. Mat. 17. 26. 
 Privileges of wicked Priests, Luke 10. 16. 
 Piocession of Palm Sunday, Mat. 21. 8. 
 Processions, Mat 21. 8. 
 Processions meritorious. Mat. 21.8. 
 Proctors for prisoners, 2 Cor. 9. 1. 
 Profanation of churches, Mark 11. 16. 
 Profane bread of Protestants, 1 Cor. 11. 29. 
 Profane men, MaiH 5 3. 
 
 Profaners of cliu dies punished, Mark 11. 16. 
 Profess-d virgin may Lniirry, I Cor. 7. 28. 
 Professed viigin may not marry, 1. Col. 7. 28. 
 Professing, Acts 19. 18. 
 Profitable sei-vants, Luke 17. 10. 
 Profit of reading the scriptures, 2 Tim. 3. 16. 
 Prohibition of marriage, I Tim. 4. 1. 
 Protection of Angels, Mat. 18 18. 
 Protection of the church by Christ, Mat. 28. 20. 
 Protectors, angels, 1 John 3. 1. 
 Protestant books avoided, Til. 3. 10. 
 Protestants, Acts II. 26. 
 
 Protestants abhor the word Catholic, James 1. I. 
 Protestants against James, James 2. 24. 
 Protestants described as heretics, 2 Pet. 2. 19. 
 Protestants' estimation of marriage, Ephes. 5. 32. 
 Protestants, faith of, 1 Tim, 1. 4. 
 
 Protestants forerunners of Antichrist, 2Tbe8. 2. 3. 
 Protestants imilute not CHiilsi, 1 Cor. II. 23. 
 Protestants, nicunbtHncy of, 2 Cor. 1. 18. 
 Protestants, preacblng of, avoided, Tit. 3. 10. 
 Piotestanls, pietun.plif n of, 1 Jcl.n 4. 17. 
 Protestants, profane bread of, 1 Cor. 11. 29. 
 
 PkOTESTANTS see HEhETlCS. 
 
 Piotestanls, service of, avoided. Tit. 3. 10. 
 Protestants take away the saci anient, I Cor. 11.24 
 Piotestanls, iheir esiinja.ion of iiialiimony, 
 
 Ephes. 5. 32. 
 Protestants, iLeir security of salvation, Rom. B, 1. 
 Protestants, wolves ravening, Acts 20. 29. 
 Protestants wiangle like Allans, John 1. I 
 Protestation of lallh, Run. 10. S. 
 Providence of (;od to Rome, Acts 27. 23. 
 Provincial councils. Acts 15. 28. 
 Public fasts, Mat. 6. 16. 
 Public prayeis, 1 Tim. 2. 2. 
 Publif-hing, Acts 19. 18. 
 
 Punishments after remission of sins, Heb. 12. 0. 
 Punishment for example, Luke 13. 2, 
 Punishment of heitllcs, 2 Cor. 10. 3. 
 I'unisliment of profiineis of churches, John 2. 15. 
 Punishment of sin, Rom. 1. 26. 
 Puigalorial fire, I Cor. 3.5. 
 Purgatory, Mat. 12. 32. 
 Purity before the sacrament, John 13. 5. 
 
 R. 
 
 Rabbi, Mat. 23. 8. 
 
 Rahab, James 2. 25. 
 
 Rash admittance to the priesthood, 1 Tim. 3. 0. 
 
 Rash credit, 1 Thes. 5. -.^l. 
 
 Reading of the Bil le, Acts 17. II. 
 
 Real presence not believed, John 6. 66. 
 
 Reading the scriptures, 2 Tim. 3. 16. 
 
 Reasoning upon miracles, John 5. 2. 
 
 Receiving in loth kinds not necessary, John 6. 32. 
 
 Receiving In one kind authorized by the primi- 
 tive church, John 6. 58. 
 
 Receiving in one kind authorized by the scrip- 
 tures, John 6. 58. 
 
 Real Presence, Maik 14. 22. 
 
 Receiving in one or both kinds indifferent, John 
 6. 58. 
 
 Receiving of the sacrament requires purity, John 
 13. 5. 
 
 Receiving the mass unworthily, 1 Cor. 11. 27. 
 
 Receiving the sacrament, John 6. 53. 
 
 Reconciliation to Rome, John 4. 20. 
 
 Re tor of the church, 1 Tim. 3. 15. 
 
 Redeemers, many, 1 Tim 2. 5. 
 
 Reign of Antlchilst, Rev. 20. 7. 
 
 Reign of Christ, Rev. 20. 4. 
 
 Relics, 1 Tim. 3 15. 
 
 Relies and images. Mat. 9. 21. 
 
 Relics ciinfc.uiid the devil, Acts 19. 15. 
 
 Relics honouied, Mat 14. 2. 
 
 Relics of Sleplien, Acts 8. 2. 
 
 Relics perform miracles, Aits 19. 12. 
 
 Relifs, touching of, Mot. 9. 22. 
 
 Relics translated, Heb. 11. 22. 
 
 Relics, true. Acts 19. 12. 
 
 Relief of the poor. Mat. 26. 10. 
 
 Relievers of prl.-<oners, 2 Tim. 1. 12. 
 
 Religion of angels, Col. 2. 18. 
 
 Religion of the New Testament Is the sacrament 
 of the altar, Luke 22. 20. 
 
 Religious olinsgivihg, Piiilip. 4. 18. 
 
 Religious communication with heretics, 2 Cor. 
 6. 14. 
 
INDEX 
 
 aa 
 
 Religious dissensions, Acts 15. 2. 
 
 Relisious fasting, Luke 2. 37. 
 
 Rfli:jious life, Luke 10. 42. 
 
 Religious men, blessing of, Mat. 19. 13. 
 
 Religious perfection. Mat. 19. 21. 
 
 Religious persons imitate Cluist, 1 Thes. 1. 6 
 
 Religious single life, Mat. 22. 30 
 
 Religious slate of perfection, Mat. 19. 21. 
 
 Religious worslilp of crealuves. Rev. 19." 10. 
 
 Remission hy Chilst. Maik 3. 10. 
 
 Remission of penance, Luke 23. 43. 
 
 Remission of sin by baptism, Ifrfb. 10 18. 
 
 Remission of sin by creatures, .lames 5. 14. 
 
 Remission of sin by tlie blood of Christ, 1 John 
 
 1.7. 
 Remission of sin in the church, Mat. 12. 32. 
 Repentance of Pater, Mat. 26. 75. 
 Repetition of the sanctus, Rev. 4. 8, 
 Reprob<alio \, Rom. 9. 22, 
 Resemblances of nngel.s. Acts 17. 29. 
 Resemblances of the Trinity, Acts 17. 29. 
 Respect of masters in religion, 2Cor. 8.*5. 
 Respect of reward, Rev. 3. 5. 
 Restitution, Luke 19.8. 
 Resurrection of the soul, Rev. 20. 5. 
 Retaining of sins, John 20. 23. 
 Reverence of Jesus' name, Phil. 2. 10. 
 Reverence to the Lord's body, Mat. 27. 59. 
 Rewa d, Mat. B. 12. 
 Rewards and merits. Mat. 13. 8. 
 Reward for alms, 2 Cor. 9, 6. 
 Reward of good works. 2 Tim. I. 12. 
 Reward of preacliers, Philip. 4. I. 
 Reward of forsakhig anything for Christ's salie, 
 
 Mark 10. 30. 
 Reward of vow of poverty, Mat. 19. 27. 
 Reward of well doing, Rev. 2. 5. 
 Rewaids In heaven different. Mat. 20. 9. 
 Rheniish translation, reasons for, Preface 16. 
 Rich man, Luke U. 22. 
 Right intention, Mat. 25. 3. 
 Rock of tlie church, Mat. 16. 18. 
 Roman apostacy, 2 Thes. 2. 3. 
 Roman faith, Luke 22. 31. 
 Roman faith commended, Rom. 1. 8. 
 Roman liierarcliy, orders of, 1 Tim. 3. 8. 
 Roman pilgrimages. Mat. 17. 9. 
 Roman stations, Mat. 17. 9. 
 Rome and Babylon, Rev. 17. 4. 
 Rome called, Babylon, Rev. 17.' 18. 
 Rome described, Rev. 17.9. 
 Rome, dignity of. Mat. 23.3. 
 Rome drunk with saint's blood, Rev. 17. 6. 
 Rome is Babylon, 1 Pet. 5. 13. 
 Rome preserved in the truth. Mat. 23. 2. 
 Rood in churches, John 19. 26. 
 Rule of Augustine, I Cor. 14. 
 Rule of faith, Rom. 12. 6. 
 Ruler of the church, 1 Tim. 3. 15. 
 'Running for the game, 1 Cor. 9. 24. 
 
 S. 
 
 Sackclofh penance. Mat. 3. 2. 
 Sacrament above manna, John 6. 55. 
 Sacrament adored, Mat. 2. 11. 
 Sacramental benefius, John 4. 23. 
 Sacramental my.=t"ry, Mat. 26. 20. 
 Sacramenal words. James 5. 11. 
 Sacrament.s, both kinds not necessary, John 6. 33. 
 Saciamf-nt called bread, Mat. 26. 29. 
 Sacrament, effects of, .lolm 6. 53 
 Sacrament in one kind, John 6. 58. 
 
 Sacrament is not in receiving, 1 Cor II. 24. 
 
 .Sacrament, manna, John 6. 49. 
 
 Sacrament not necessary lo salvation, John 6. 63, 
 
 sacrament of conlirmatlon, Acis 8. 17. 
 
 Sacrament of maniage, Mat. 5. 33. 
 
 Sacrament of tlie altar, .lolin 6. 32. 
 
 Sacrament requires purity, John 13. 5. 
 
 Sacraments, John 13. 14. 
 
 Sacramenis, causes of justification, 1 Tim 1 6, 
 
 Sacraments compared. Gal. 4 3. 
 
 Sacramenis defined by the church, John 13 14, 
 
 Sacraments, external elenienisof, Gal. 4 3." 
 
 Sacraments, figures of, Luke 22. 19. 
 
 Sacramenis from Christ's side, John 19. 34. 
 
 Sacraments in sickness, Mark 2. 5. 
 
 Sacraments, iwaning of, taught, John 13. 14, 
 
 Sa<;raments of New Testament, 2 Cor. 3, 9. 
 
 Sacrarneius omitted, Luke 7. 30. 
 
 Sacraments, viiiue of, John 19. 34. 
 
 Sacrament laken away, I Cor. U.' 24. 
 
 Sacrament, water of the rock, John 6. 55, 
 
 Sacred ceremonies, John 9. 6. 
 
 Sacred images. Col. 3. 5. 
 
 i»!acrlflce, Luke 22. 19. 
 
 Sacrifice, commemorative, Luke 22. 19, 
 
 Sacrifice, eternal. Mat. 9. 13. 
 
 Sacrifice, figurative, Luke 22. 19. 
 
 Saciifice, necessary, Heb. 5. 1. 
 
 Sacrifice of Christ perpetual, Ileh. 7. 17. 
 
 Sacrifice of tlie allar, Heb. 9. 16, 25. 
 
 Sacrifice of the altar abollslied, 2 Thes. 2. 3 
 
 Sacrifice of the cross, Heb. 5. 1. 
 
 Sacrifice of the Jews insufficient, Ileb. 10. 2,- 
 
 Sacrifice of the mass, Mat. 26. 26. 
 
 Sacrilege, Acts 5. 2. 
 
 Sacrilege against relics. Mat 14. 2. 
 
 Sadducee.s, Acts 23. 8. 
 
 Saints, Luke 20. 36. 
 
 Saints, after death, with Christ, 2 Cor. 5. 8. 
 
 Saints, advocates, 1 John 2. 1, 
 
 Saint.s. belief of, Philemon~5. ' 
 
 Saints canonized. Mat. 2. 16. 
 
 Salnlscare for us, Rev. 2. 26. 
 
 Sainis dead interfere for the living. Mat. 17. 3, 
 
 Saints dead, translation of. Mat. 14. 12. ' 
 
 Saints, dignity of, Luke 20. 36. 
 
 Saints, faith of, Philtinon 5. 
 
 Saints, feasts of, Heh. 13. 7. 
 
 Saints, festivities of. Gal. 4. 4. 
 
 Sainis hear prayeis, Mat, 22. 30. 
 
 Saints in heaven pray for the living, 2 Pet. I. IB. 
 
 Sainis licnouied. 1 John 2. 1. 
 
 Saints, intercession of, Luke 5. 20. 
 
 Saints, invocation of, Heb. 4 16. 
 
 Saints, justification of. Rev. 19. 8. . 
 
 Saints know our hearts, Luke 15. 10. 
 
 Saints know our thoughts, I Cor. 2. 11. 
 
 Saints, mediators, 2 Cor. 1. 11. 
 
 Sainis, memory of. Heb. 13.7. 
 
 Saints, our hope, Rom. 10. 14, 
 
 Saints, patrons. Rev. 2. 26. 
 
 Saints, patrons of miracles, John 5. 2. 
 
 Saints, prayers of, 2 Cor. 1. 3. 
 
 Saints pray for us, Uev. 6. 10. 
 
 Sainis present at relics, liev. 6. 8. 
 
 Saints present at tombs. Rev. 6. 8. 
 
 Saints, redeemers, 1 Tim. 1. 5. 
 
 Saints, relics of Rev. 6. 8. 
 
 Saints translated. Mat. 14. 12. 
 
 Saints woikers of miracles, John 5. 2. 
 
 Salutallon apostolical. Rum. 1. 7. 
 
 Salvation. Epbes. 2. 8. 
 
 Salvation by Christ without creatures, John 6. a. 
 
456 
 
 INDEX. 
 
 Salvation In the churfh, 1 Jnhii 1. 3. 
 JSalvaiion witliout tlie sficraint;iiis, John 6. 53. 
 Sancii location of llie altar by the Lord's body, 
 
 Mat. 23. 19. 
 Sanctified creatures, Acts Ti. 2. 
 Sanclus thrice repeiitert, Uev. A. 8. 
 Satan, following of, 1 Tiin. 5. 13. 
 Satisfaction, 2 Cor. 1. 5. 
 Satisfaction and merit, 2 Cor. 1. 5 
 Satisfaction and penance, Luke 23. 43. 
 Satisfaction due pardoned, Luke 23. 43. 
 Satisfaction for others, 2 Cor. 2. 10. 
 Satisfaction for sin. Mat. 3. 8. 
 Saviour imitated, I Thes. 1. 6. 
 Saviours many, 1 Tim. 2. 5. 
 Satan, binding of, Rev. 20. 7. 
 Satan, loo.sin? of. Rev. 20. 7. 
 Scandal avoided, Acts 22. 24. 
 Scandal in things Indifferent, 1 Cor. 10. 22. 
 Schism, Acts 15. 24. 
 Schlsinatical assemblies, Acts 15. 28. 
 Schismaiical temple, John 4. 20. 
 Schismatics, Jude 19. 
 
 Schismatics, baptism of, deteF'able. I Pet. 3. 21. 
 Schism detestable, 1 John 2. 19. 
 Schools, learning of. Col. 2. 8. 
 Sciences, iiuman, Col. 2. 8. 
 Scripture, Gai. 2. 4. 
 Scripture abused, Col. 2. 16,21. 
 Scripture alleged by Arians, .John 14. 28. 
 Scripture alleged by heretics. Mat. 4. 6. 
 Scripture altered by heretics, Luke 1. 6. 
 Scripture and the church compared, Gal. 2. 4. 
 Scripture and tradition, 2 Thes. 2. 15. 
 Scripture, antiquity of, Gal. 2. 4. 
 Scripture as pearls to swine. Mat. 7. 6. 
 Scripture, authority of. Gal. 2. 4. 
 Scripture translated not necessary. Pre/ace 9. 
 Scripture translated not piofiiable. Preface 9. 
 Scripture, translators of, Pre/ace 13. 
 Scrlpures always true, I Tim. 3. 15. 
 Scriptures belong not to heretics, Page 24. 
 Scriptures canonical. Gal. 2.4. 
 Scriptures, difficulties in. Preface 16. 
 Scriptures falsely applied, Luke 4. 8. 
 Scriptures hardly understood, 2 Pet 3. 16. 
 Scriptures not generally read, 2 Tim. 3. 16. 
 Scriptures not understood by heretics, Luke 
 
 6. 3. 
 Scriptures perfect, 2 Tim. 3. 16. 
 Scriptures read by common people. Preface 12. 
 Scriptures testified by the church, Gal. 2. 4. 
 Scripture written, 2 Cor. 3. 3. 
 Secret confession, John 20. 23. 
 Sect, Acts 28. 22. 
 Sectarian spite. Mat. 7. 16. 
 Sectaries, Acts 11. 26. 
 Sectmasters, James 3. 1. 
 Security of salvation, Rom. ,'>. 1. 
 Security of salvation vain, Rom. 5. 1. 
 Security of the church, Mat. 16. 18. 
 Security presumptuous, 1 John 4. 17. 
 Secular life, Luke 10. 42. 
 Seducers, 2 John 10. 
 Seduction by heretics, 2 Cor. 113. 
 Sed.ictlon of heretics. Mat. 24. 4. 
 See of Rome preser/ed in truth. Mat. 23. 2. 
 Segregation of lieretics, Jude 19. 
 Sending down the Holy Ghost, Acts 2. 4. 
 Seniors, I Pet. 5. 1. 
 Sense allegorical, Oal. 4. 24. 
 Sen.se literal, Gal. 4. 24. 
 Sense of scripture Gal. 4. 24. 
 
 St-n.iual man, 2 Cor. 2. 14. 
 Htpulchre of CluiMl, pilgrimage to, Mat. 28. 1. 
 ' Sepulchres of martyrs, Jolin 20. U. 
 Sepulchre visited, Mat. 28. 1. 
 Sermons of litneli.^s, Miiik .''. 12. 
 Servants, unpro/italile. I^uke 17. 10. 
 .Service in th>' Latin loiigub, 1 Cor. 14. 
 Service uflic)tii;;g, l!;irk 3. 12. 
 Servile fear, 1 John 4. Is. 
 Servos servoruin l>i"i, John 21. 17. 
 Seven a mystical number. Rev. 1. 4. 
 Seven churches, Kev. 1.4. 
 Seven stars. Rev. 1. 20. 
 Seventh day, lleb. 4. 4. 
 Shadow of Peter, Acts 5. 15. 
 Shaven crowns of priests, 2 Thes. 3. 10. 
 Ship of Peter, Luke 5. 3. 
 Sickness, Mark 2. 5. 
 Sickness tlirougii sin, John 5. 14. 
 Sign and thing, Luke 22. 19. 
 Signification of names, Luke L 63. 
 Sign of Jolias, Luke 11. 29. 
 Sign of- the cross, 1 Tim. 3. 5. 
 Signs (jf devotion, Luke 19. 4. 
 Signs special, 2 Thes. 2. 3. 
 Simon Magus, Acts 8. 24. 
 Simony, Acts 8. 18. 
 Sin, James 1. 15. 
 
 Sin against conscience, Rom. 14. 23. 
 Sin against the Holy (ihost. Mat. 12. 32. 
 Sin, contrition for, 2 Cor. 7. 9, 
 Sin, dead to, Horn. 6. 10. 
 Sin forgiven after death, Mark 3. 29. 
 Single life angelical, Mat. 22. 30. 
 Sin, original, Ephes. 1. 21. 
 Sin remitted by baptism, Heb. 10. 18. 
 Sin remitted by penance, Heb. 10. 26. 
 Sin the cause of Infirmity, John 5. 14. 
 Sin the cause of sickness, John 5. 14. 
 Sin to death, I John 5. 16. 
 Sin without consent, 1 John 3. 4. 
 Sins covered, Rom. 4. 7. 
 Sins crying to heaven. James 5. 4. 
 Sins forgiven by priests. Mat. 8. 4. 
 Sins, mortal, 1 John 3. 4. 
 
 Sins must be confessed to a priest, Luke 17. 14, 
 Sins of two kinds, 1 John 1. 8. 
 Sins remitted, Jolm 20. 23. 
 Sins remitted in the church, Mat. 12. 32. 
 Sins retained, John 20. 23. 
 Sins venial. Mat. 5. 23. 
 Society of predestinates, 1 Tim. 3. 15. 
 Solemnities, miracles at, John 5. 2. 
 Solitary contemplation, Mark 1.35. 
 Solomon's temple, Heb. 9. 4. 
 Souls converted, James 5. 20. 
 Special faith, James 2. 26. 
 Special signs, 2 Thes. 2. 3. 
 Special virtue from a bishop, 2 Tim. 1. 7. 
 Spirit boasted of, 1 John 4. 1. 
 Spiiit of tiuti), Jolm 16. 23. 
 Spirits of trutli assists tiie church, John 16. 23. 
 Spirits discerned, I John 4. 1. 
 Spiiiis tried, I John 4. I. 
 Spirit, testimony of, Rom. 8. 16. 
 Spiritual fathers, Mat. 23. 10. 
 Spiritual goverinnfiit, 1 Pet. 2. 13. 
 Spiritual hosts, I Pet. 2. 13. 
 Spiritual kindred preferred, Gal. 6. 10. 
 Spiritual kings. Rev. 5. 10. 
 Spiiitual law, Rom. 2. 29. 
 Spiritual man, 2 Cor. 2. 14. 
 Spiritual ofllcers, Ephes. 4. 11. 
 
INDEX. 
 
 Abf 
 
 Spiritual power punishes the profaners of 
 
 cliurches, Marie 11.16. 
 Spiritual priests, 1 Pet. 2. 13. 
 Spiritual teachers, duty to, Gal. 6. 6. 
 Spiteful writings of heretics, Phil. 3. 15. 
 Spitefulness of sects, Phil. 3. 15. 
 Spite of heretics. Mat. 7. 16. 
 Spittle of Christ works miracles, Mark 8. 33. 
 Spot in the church, Ephes. 5. 25. 
 Stars angels. Rev. 1. 20. 
 State of religious perfection, Mat. 19. 21, 
 Stephen, relics of, Acts 8. 2. 
 Strange tongues, 1 Cor. 14. 
 Stubble, hay and wood, 1 Cor. 3. 12. 
 Style of Scriptures hard, 2 Pet. 3. 16. 
 Succession by the true temple, John 4. 20. 
 Succession of bishops, Ephes. 4. 13. 
 Succession of popes, Ephes. -1. 11. 
 Suffering meritorious, 2 Cor. 4. 17. 
 Sufferings for the gospel, Mark 8. 35, 
 Sufferings of the cross, Heb. 5. 7. 
 Sufficiency of Christ's passion, Ileb. B. 9.- 
 Sunday, Rev. 1. 10. 
 Supererogalioii, Luke 10. 35. 
 Supererogation for oiliers, 2 Cor. 8. 14. 
 Supererogation, works of, I Cor. 9. 16, 
 Superiority of the clergy, 1 Pel. 5. 3. 
 .Superiors reprehended by Inferiors, Gal. 2. II. 
 Superstition, Acts 17. 22. 
 Superstitious touching of relics. Mat. 9. 22. 
 Supersubstantial bread, Mat. 6. 11. 
 Supper of chaiity, 1 Cor. 11.20. 
 Supper of the Lord, 1 Cor. 11. 20. 
 Supremacy of Peter, John 21. 17. 
 Supremacy of Princes, 1 Pet. 2. 13. 
 Synagogue casting out of; John 9. 22,. 
 
 T. 
 
 Table blessed by a priest, 1. Tim. 4. 4, 
 
 Table of Devils, 1 Cor. 10. 21. 
 
 Teachers, false, 1 John 4. 8. 
 
 Teachers, spiritual. Gal. 6. 6. 
 
 Teaching of the Holy Ghost, Luke 12. 11.. 
 
 Tears of Peter, Mat. 26. 75. 
 
 Temple of Antichrist, 2 Thes. 2. 3. 
 
 Temples schismatical, John 4. 20. 
 
 Temples true, John 4. 20. 
 
 Temporal authority of princes, Heb. 5. 1. 
 
 Temporal benefits for ministers, 2 Cor. 8. 14- 
 
 Temporal government, 1 Pet. 2. 13. 
 
 Temporal princes have no ecclesiastical juris- 
 diction. Mat. 22. 21. 
 
 Temporal punishment, Heb. 12.. 6. 
 
 Temptations of the devil, Luke 4. 13. 
 
 Testament established by the blood of Christ, 
 Heb. 8. 11. 
 
 Testaments dedicated in blood, Luke 22. 20. 
 
 Testimony of tlie church to the scriptures, Gal. 
 2. 4. 
 
 Testimony of the spirit, Rom. 8. 16. 
 
 Thanksgiving, 1 Tim. 2. 1. 
 
 Theological virtues, 1 Cor. 13. 13. 
 
 Thing and sign, Luke 22. 19. 
 
 Things indiffcrent,^ 1 Cor. 10.22. 
 
 Third place after life, Luke 8. 55. 
 
 Thousand years reign of Christ, Rev. 20. 4. 
 
 Three kings of Colen, Mat. 2. 1 1. 
 
 Time of holy orders, Acts 13. 3. 
 
 Times, holy, 1 Tim-. 3i 5. 
 
 Tithes, Heb. 7. 4. 
 
 Tithes of Abraham, Heb. 7. 4. 
 
 Titles of Virgin Maiy, Acts 1. 14.. 
 39 
 
 loieraxion oi evii, jonir n. b. 
 Tongues, 1 Cor. 14. 2. V 
 
 Tongues unknown, 1 Cor. It 
 Touching of relics. Mat. 9. 22. 
 
 Toleration of evil, John^ 12. 6. 
 
 Tons 
 
 Tc 
 
 Touc 
 
 Tradition, 2 Thes. 2. 15. 
 
 Tradition and scripture, 2 Thes. 2. 15. 
 
 Tradition unwritten, 2 Cor. 3. 3. 
 
 Tradition unwritten is gospel, Gal. 1. 8. 
 
 Tradition without writing, 2 Thes. 2. 15. 
 
 Traditions apostolical. Mat. 15. 9. 
 
 Traditions Jewish, Mat. 15. 9. 
 
 Traditions with scripture, 2 Thes. 2. 15. 
 
 Transfiguration, Mat. 17. 2. 
 
 Translation of dead saints, Mat. 14. 12. 
 
 Translation of heretics corrupt, 2 Cor. 4. 2. 
 
 Translation of priesthood, Ileb. 7. 12. 
 
 Translation of scripture not necessary. Preface 9. 
 
 Translation of the Bible not profitable, Preface 9. 
 
 Translators, heretical. Acts 14. 22. 
 
 Translators of the Bible, Preface 13. 
 
 Transubstantiation., Mat. 26. 26. 
 
 Tribulation meritorious of glory, 2 Cor. 4. 17. 
 
 Tribute from clergy, Rom. 13. 6. 
 
 Trinity, images of,. Acts 17. 29. 
 
 Triple Antichrists against Christ, Rev. 13. 17. 
 
 True bread, John 6. 32. 
 
 True Christian liberty, 2 Cor. 3. 17. 
 
 True miracles only in the Catholic church, Mat- 
 
 17. 19. 
 Ti-ue temple prevails, John 4. 20. 
 True temple proved by succession, John 4. 20. 
 Truth not found by heretics, John 5. 39. 
 Truth not found by Jews, John 5. 39. 
 Truth of relics, Acts 10. 12. 
 Truth of scripture, 1 Tim. 3. 15. 
 Truth, pillar of, 1 Tim. 3. 15. 
 Truth, spirit of, John 16. 23. 
 Twelfth day. Mat. 2. 1. 
 
 Two chalices at the Lord's supper, Luke 22. 17. 
 Two cups at the Lord's supper, Luke 22. 17. 
 Two kinds of sins, 1 John I. 8. 
 Tyrannical dominion forbidden, 2 Cor. 2. 24. 
 Tyranny of clergy, 1 Pet. 5. 3. 
 
 U. 
 
 Ubiquitarians, John 20. 19. 
 
 Unbelievers have Judas for chief, John 6. 68. 
 
 Unbloody sacrifice, Heb. 9. 25. 
 
 Uncertainty of grace, Rev. 2. 4. 
 
 Uncertainty of justification, 1 Cor. 4. 4. 
 
 Unclean meats, 1 Cor. 8. 1 . 
 
 Unction, James 5. 14. 
 
 Unction extreme, James 5. 14. 
 
 Unity of the church, Ephes. 4. 5. 
 
 Universal Bishop, John 21. 17. 
 
 Universal church, Luke 24. 47. 
 
 Universal jurisdiction, John 2. 15. 
 
 Unknown tongues, 1 Cor. 14. 
 
 Unlawfulness of marriage after divorce. Mat. 19. 9. 
 
 Unlawful oaths, James 5. 12. 
 
 Unlawful vows. Acts 23. 12. 
 
 Unlearned Papist knows Christ, Luke 10.21. 
 
 Unleavened bread, 1 Cor. 11.23. 
 
 Unmerciful rich man, Luke 16. 22. 
 
 Unnatural diseases, Luke 13. 16. 
 
 Unprofitable servants, Luke 17. 10. 
 
 Unworthy receiving of the sacrament, 1 Cor. 11, 
 
 27. 
 Unwritten tradition is gospel, Gal. 1. 8. 
 Unwritten traditions, 2 Cor. 3. 3. 
 Use of external elements in the sacrament, Gak 
 ' 4. 3. 
 
 •X 
 
45» INDEX. 
 
 Use of images, I John 5. 21. 
 Usurpations of priesthood, Ileb. 5. 5. 
 
 V. 
 
 Vain security of salvation, Rom. ^. I. 
 
 Vanity of lieretiCiU preachers, Luke 6. 26. 
 
 Venial sin.s, Mat. S. 'J3. 
 
 Venial sins taken away, John 13. 10, 
 
 Verbum caro factum est, John I. 14. 
 
 Vestments, Popish, 1 Cor. 11. 29. 
 
 Vigils and Nocturns, Mat. 26. 41. 
 
 Virgin, feasts of, 2 Pet. 1. 15. 
 
 Virginity meritorious, Mat. 1. 23. 
 
 Virginity, perpetual, of Mary, Mat. 1. 23. 
 
 Virginity preferred, Mat. 1. 23. 
 
 Virginity preserved, 1 Tim. 5. 15. 
 
 Virginity vowed, 1 Tim. 5. 14. 
 
 Virgin JVIary, assumption of. Acts 1. 14. 
 
 Virgin Mary blessed, Luke 1. 48. 
 
 Virgin Mary, contemplations of, Luke 2. 19. 
 
 Virgin Mary, dealli of. Acts 1. 14. 
 
 Virgin Mai'y, excellency of, Luke 1, 43. 
 
 Virgin Mary, festivity of. Gal. 4. 4. 
 
 Virgin Mary, grace of. Rev. 1. 4. 
 
 Virgin Mary honoured, Luke 1. 48. 
 
 Virgin Mary, intercession of, John 2. 3. 
 
 Virgin Mary, legends of, Acts 1. 14. 
 
 Virgin Mary our advocate, 1 John 2. I. 
 
 ViJgin Mary, perpetual virginity of, Mat. 1. 
 
 23. 
 Virgin Mary's petition granted, John 2. 5. 
 Virgin Mary's vow of virginity, Lulce 1. 3, 4. 
 Virgin Mary, titles of, Acts 1. 14. 
 Virgin Mary without sin, 1 John 1. 8. 
 Virgins, Mat. 19. 12. 
 
 Virgins, professed, may marry, 1 Cor. 7. 28. 
 Virtue of miracles in creatures, John 5. 2. 
 Virtue of sacraments, John 19. 34. 
 Virtue of the Holy Ghost, Mat. 26. 69. 
 Virtue from Christ's side, John 19. 34. 
 Virtues required of a bishop. Rev. 2. 2. 
 Virtues theological, 1 Cor. 13. 13. 
 Visible church, Mat. 5. 15. 
 Visions, 2 Cor. 12. 1. 
 Visiting the Lord's body. Mat. 27. 59. 
 Visit to Christ's sepulchre, Mat. 28. 1. 
 Voluntary penance, 2 Cor. 6. 5. 
 Voluptuousness of* heretics, Rom. 16. 18. 
 Votaries, Luke 5. 28. 
 Votaries and vows, Luke 10. 42. 
 Vow of chastity, Mat. 19. 12. 
 Vow of chastity broken, 1 Tim. 5. 15. 
 Vow of cha.stity lawful, 1 Tim. 5. 15. 
 Vow of poverty, Mat. 19. 27. 
 Vows, Luke 10. 42. 
 Vows and votaries, Luke 10. 42. 
 Vows, monastical, 1 Tim. 5. 14. 
 Vows of virginity, I Tim. 5. 14. 
 Vows unlawful, Acts 23. 12. 
 Vulgar translations, Heb. 11. 21. 
 Vulgate translation, Heb. 11. 21. 
 
 VV. 
 
 Water holy, James 5. 14. 
 
 Water mixed with wine, 1 Cor. 11. 23. 
 
 Water of Bethesda, figure of baptism, John 5. 2. 
 
 Water of the rock, John 6. 55. 
 
 Well doing for reward, Rev. 2. 5. 
 
 Whitsunday, Acts 20. 16. 
 
 Wliitsuntide, Mat. 15. 9. 
 
 Wicked bishops of Rome, Mat. 23. 3. 
 
 Wicked priests, privileges of, Luke 10. 16. 
 
 Wickliffiles, 1 Tim. 3. 16. 
 
 Widowhood, 1 Tim. 5. 3. 
 
 Widowhood holy, 1 Tim. 5. 3. 
 
 Widows, 1 Tim. 5. 9. 
 
 Widows, office of, 1 Tim. 5. 9. 
 
 Widows of one husband, 1 Tim. 5. 9. 
 
 Wife of Paul, 1 Cor. 9. 5. 
 
 Wine mixed with water, 1 Cor. 11. 23. 
 
 Withholding of the scriptures, Preface 12. 
 
 Wives deserted by the apostles, Luke 4. 38. 
 
 Women deceived by heresy, 2 Tim. 3. 6. 
 
 Women foUowhig Christ, Luke 8. 3. 
 
 Women have no ecclesiastical functions, 1 Coix. 
 
 14. 34. 
 Women promoters of heresy, 1 Tim. 2. 12. 
 Women talkers of scripture, 1 Tim. 2. 12. 
 Wood, hay, and stubble, 1 Cor. 3. 12. 
 Word How, John 6. 52. 
 Word, not a creature, John I. 3. 
 Word of God, 1 Thes. 2. 12. 
 Word of God corrupted, 2 Cor. 4. 2. 
 Words feigned of heietics, 2 Pet. 2. 3. 
 Words, novelties of, 1 Tim. 6. 20. 
 Words of consecration, 1 Cor. 11. 24. 
 Word, Son of God, John 1. 1. 
 Words sacramental, James 5. 15. 
 Word, true God, John 1.1. 
 Working days, Rev. 1. 10. 
 Works avail without faith, Rom. 3. 20. 
 Works avail without grace, Rom. 3. 20. 
 Works before faith, Acts 10. 2. 
 Works cause of salvation, 2 Tim. 4. 8. 
 Work concur with faith, James 2. 22. 
 Works demeritorious, 2 Cor. 5. 10. 
 Works excluded from justification, Rom. 3. 28. 
 Works, good. Mat. 16. 27. 
 Works justify before God, James 2. 23. 
 Works manifested by five, 1 Cor. 3. 13. 
 Works merit heaven, 1 Cor. 3. 8. 
 Works meritorious, Mat. 6. 20. 
 Works of mercy, James 2. 13. 
 Works of the laws, Rom. 3. 20. 
 Works of patriarchs, Heb. 11. 33. 
 Works of perfection, Phil. 3. 15. 
 Works of supererogation, 1 Cor. 9. 16. 
 Works satisfactory, 2 Cor. 2. 1 0. 
 Worldly alTairs by clergy, Luke 12. 14. 
 Worldly excuses. Mat. 22. 5. 
 Worship in spirit, John 4. 23. 
 Worship of Christians, John 4. 23. 
 Worship of creatures. Rev. 19. 10. 
 Worship of fathers, John 4. 20. 
 Worship of Jews, John 4. 20. 
 Worship of God external. Gal. 4. 3. 
 Worshippers of images, Phil. 2. 10. 
 Worthy of heaven, 1 Cor. 3. 8. 
 Worthy receiving, Mat. 7. 6. 
 Wrestling of heretics against scripture, John 20 
 
 23. 
 Wrinkle in the church, Ephes. 5. 25. 
 Written word alone, 1 Thes. 12. 
 
 V. 
 
 Younglings in faith, 1 Tim, 3. 6. 
 
 Young orators, Mat. 21. 16. 
 
 Young women professed, 1 Tim. 5. 14. 
 
 Zaccheus, Luke 19. 4. 
 
 Zeal, Acta 17. 1. 
 
 Zeal against heretics, Rev. 2. 5. 
 
 Zral against the excommunicated, GaL 1, 8. 
 
 Zial for souls, James 5. 20. 
 /:calous faith, 1 Cor. 12. 9. 
 
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